A25351	----	One blow at Babel in those of the people called Behmenites whose foundation is not upon that of the prophets ... but upon their own carnal conceptions begotten in their imaginations upon Jacob Behmen's writings &c. ... / by John Anderdon. Anderdon, John, 1624?-1685. 1662 Approx. 23 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A25351 Wing A3082 ESTC R28293 10492286 ocm 10492286 45169 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25351) Transcribed from: (Early English Books Online ; image set 45169) Images scanned from microfilm: (Early English books, 1641-1700 ; 1393:44) One blow at Babel in those of the people called Behmenites whose foundation is not upon that of the prophets ... but upon their own carnal conceptions begotten in their imaginations upon Jacob Behmen's writings &c. ... / by John Anderdon. Anderdon, John, 1624?-1685. 8 p. [s.n.], London : 1662. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Böhme, Jakob, 1575-1624. Mysticism -- History. 2006-02 TCP Assigned for keying and markup 2006-03 Apex CoVantage Keyed and coded from ProQuest page images 2006-05 Emma (Leeson) Huber Sampled and proofread 2006-05 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion ONE BLOW AT BABEL In those of the PEPOLE CALLED BEHMENITES . Whose Foundation is not upon that of the Prophets and Apostles , which shall stand sure and firm for ever ; but upon their own Carnal Conceptions , begotten in their Imaginations upon Jacob Behmen's Writings , &c. They not knowing the better part , the Teachings of that Spirit that sometimes opened some Mysteries of God's Kingdom in Jacob , have chosen the worser part with Esau , according to the predominancy of that Spirit which ruled in them when they made choice of their Religion , as it doth in other the hearts of the Children of disobedience . By JOHN ANDERDON . LONDON , Printed in the year 1662. One blow at Babel , in those of the People called Behminites , whose Foundation is not upon that of the Prophets and Apostles , which shall stand sure and firm for ever , &c. KNow ye not , that the stone cut out of the Mountains without hands , is laid to the foot of all the Images set up in all the earth ? Before whom Dagon shall fall , and Bell shall be confounded , and all the gods of the Heathen shall be dashed in pieces , and none shal stand though never so excellent and glorious in the sight of men , for God hath determined , that the Image of his Son Christ Jesus the Light of the world , the fairest of ten thousands ( though hitherto more marred than any mans ) shall be set up , made manifest and brought forth in this the day of God 's power , by the operation of his Eternal Spirit in the hearts of men , which changeth them into the likeness of his glorious Bodie , prepared to do the wil of God , and bringeth forth fruit to the praise and glorie of his Grace for ever . And whither wander you in your imaginations , inventing and setting up strange gods in your minds , according to your own hearts lusts , & fall down & worship the works of your own hands , the Image that ye have set up , that can neither go nor speak , but are altogether dead , and without life , being formed out of the dust of the earth , with your Mediums and borrowed instruments , not according to the lively pattern & workmanship of God in Christ Jesus the hope of glorie , but according to your carnal inventions , the Master-piece of your Form and Image that ye have created to your selves , grounded upon some mis-understood expressions , or imaginary conceptions of Iacob Behmen's writings , the tendencie of whose spirit ye can never fathom , nor see rightlie to judge of , until ye come to the Light ( that thing so despicable in your eies also ) which gives the true understanding of the things of God , and through Judgement brings men to sound and pure reason , and discretion to judg and discern between the operation of spirits , and shews what is imaginary , and what is true ; which lets us see and fathom the ground and bottom of your errors and delusions , and from whence your rise is , and what your end is , though you may propose great things to your selves , as if ye were a people more exce●lent then others , because there sometime appeared an excellent spirit in Jacob Behmen in some things , and ye are of his Judgement : But alas ! alas ! the Conclusions that you have drawn to your selves from his Writings , will not profit you ; neither doth it make you any jot the more excellent , that ye can talk much of him , and his Books and Writings , being not come to the right Spirit in which is life , which brings men out of dead forms , and vain imaginations , and by its immediate teachings and power leads them up to God , and teacheth them how to worship in spirit and truth . What advantage would it be to us if we were able to speak with the tongue of men and Angels , if we through the strength of memorie were able to dispute and talk of all the lives of the holie men of God , and say that we are of such a man 's judgement , and knew not that unerring , infallible Spirit of God to lead us thereto ? What is all else that is done by way of imitation of others , but traditional , and such knowledge as puffeth up , and maketh men Pharisaical , as if they knew much , when in truth they know nothing yet as they ought to know ; and such a people may pay tithe of Cummin and Anniseed , be strict and zealous in formalities , and neglect Judgement , Righteousness and Mercie , the weightier matters of the Law. And friends , this I must tell you , That until ye have felt and known the Spirit of Judgement and Burning to pass upon you as Fullers Sope , and as a Refiners fire , to cleanse your earthen Vessels , ye are not fit for the Lord's use , neither do you serve him in your Ordinances ( as you call them ) with acceptance , but toil and labour in your vain minds to bring forth nothing but abominations : It 's no better , whatever your conceits are yea , and your ways are as grievous and burthensome to the Lord's Spirit , as the way of prophanenesse , for Hypocrisie is a most hateful thing unto the Lord , and to professe Religion by way of tradition , without the Spirit of Life to lead and guide men therein , is no better than to Sacrifice Swines blood , and the cutting off a Dogs neck in this the Day of the Lord. Therefore deceive not your own souls by your imaginary righteousness , and self-separation , which exceeds not that of the Scribes and Pharisees , which enter not God's Kingdom , but will be shut out as an unclean and unholy thing , amongst the dogs that are without the Gate of that City wherein dwelleth that righteousnesse which God hath chosen and appointed , and is wrought by his own Eternal Spirit : But the ground of your Image is from that root which is evil , of the Enemies planting , and can never bring forth fruit unto God. There is a right seed sown by God in the hearts of men , but some falls on the high-ways side , and Satan immediatelie cometh and catcheth away the Word out of their hearts , and so becomes their Head , and leadeth them to do that which is evil , yet many times under a pretence of Religion , Righteousness , and Zeal for God : And here the Devil works in a Mystery . And thus friends , I may deal plainly with you , there was sometime in you ( I believe ) a hungering and thirsting after righteousnesse , and from that desire , as not knowing the way to attain thereunto , you separated , and searched holy Writings , as ye judged , to find out this way , and not keeping to the Light in your own Consciences , down to that which begat the desire , which also shews the way , ( and ye should have taken heed unto it , as to a Light shining in a dark place , until the day had dawned and the day-star had arisen in your hearts , which would have given you the knowledge of the glory of God in the face of Jesus Christ ) ye wandered in your imaginations to find out this way without a Guide , and so erred and went astray from that which would have manifested the waie to you , and in you , and laid hold on that which seemed most suitable to your judgments and understandings , which were darkned ; and by how much the more zealous and real ye were in your intentions , by so much the more firmlie ye stand united and joined to that waie which in your ignorance ye have chosen , and it may be somewhat the more fastened to it , because it may challenge a prioritie of images set up in these latter days wherein the Mysterie of Iniquitie hath wrought under so many divers colour , and forms of Heavens and Heavenlie things . And do ye think that when ye made choice of this your Religion which ye now hold , that the Spirit of this world , the Prince of the power of the air , had not the greatest interest and over-ruling power in you ? Or were ye come to know the voice of the true Shepherd in you , from the voice of that false prophet which sate in God's Judgement-seat in your hearts , and perverts the right waies of the Lord ; if ye are not through God's righteous Judgements upon the Prince of this World in you , come to discern and know the true voice of God's Eternal Spirit , from the Spirit of Error and Delusion in you , which presents it self ( when God's work is to be done ) to draw the mind after it , to follow after shadows instead of substance ; how can ye have confidence that ye are in the right waie , and are not deluded and drawn awaie with the error of the wicked ? And being built upon that foundation , the more abominable your profession is , it being a branch also of Mysterie Babylon the Mother of Harlots , who sometimes appears in the dresse of the true and chast Spouse , but all to this very end , to hide her Hypocrisie and Deceit , the filthiness of her hearts Fornications and Whoredoms . And what is all the talk and profession of Religion in the world without the present teachings and motion of God's Spirit , but dead works , and the covering of Antichrist ? And all your talking of God's Kingdom , of Salvation and Redemption by the Blood of Christ , while sin and iniquitie lodgeth in your hearts , is no better than to account the blood of Christ an unholy thing to cover the Serpent's Head in you : And the Devil can say , that Christ is the Son of God , and this hurts not his Kingdom ; but when the Ax comes to be laid to the root of that tree in man which bringeth forth evil fruit , then all the world is an uproar , and the Devil rageth against this Work with all his strength and subtilties , for this strikes at the root of his Kingdom ; and whosoever knows the destruction thereof in them by the power of God , which is Christ Jesus the Light of the world , they must know many sore combats and bitter conflicts , and the righteous judgements of the Lord God must be poured out upon the man of sin in them ; that through the Cross of Christ , the power of God , man may be made willing to forsake the Devil and all his works , and so being brought from under Satan's power into the power of God , they may come to know that Seed raised in them which bringeth forth fruit unto God , it being that which redeems out of the fall , from under the curse , and is blessed for evermore . Verily Friends , the work of Regeneration is not an easie work to flesh and blood , but is to be known through much sore travel of soul , yea such pains and pangs doth truly accompany that Birth , as the pangs of a woman in travel ; and this is not a notional thing onely , but truly and really to be felt in the creature , and through death life is to be known : Therefore deceive not your selves to think that ye are the people of the Lord , and in a good state and condition , when it is otherwise with you ; think not I say that ye are come to the substance , but are catching after shadows which will not profit your souls . And this is my testimony to you from the Lord , That ye are not in the truth of God , but out of the way of his salvation , yea in that which grieves his Spirit , under Death's power ye are , what images or likenesses soever ye frame to your selves , and bring forth , and what services soever ye perform , and not from the present teachings of God's Spirit , are but abomination in the sight of the Lord. And the more ye do struggle and strive in your unregenerate nature , and utter words without knowledge , the more are your understandings darkned , and alienated from the life of God , and the Common-wealth of Israel , and are enemies to God in your minds by reason of wicked works , and the spirit of bondage is over you , which crucifies the just . Therefore repent and return from the evil of your waies , that you may be redeemed from the vanity of your minds , and know a change wrought in your hearts by the Word of God , which is quick and powerful , sharper than any two-edged sword , piercing even to the dividing asunder between the soul and the spirit , the joints and the marrow , and is a discerner of the thoughts and intents of the heart , which Word liveth and abideth for ever . And think not I say , that your imaginations from Jacob Behmen's Writings about baptizing of Infants , have any more authority or ground from the Scriptures of truth given forth by the Spirit of God , neither is it of more advantage to you , than the Crosses set up by Papists in the High-ways , and on the top of Steeple-houses , are to destroy sin , and save your souls , which were set up in the daies of Apostacie from the truth ; for here is the rise and ground of Images , when men went from the truth of God within , then the Devil which draws the mind into visible things of this world where he works ) perswades them to set up some likenesses without , which may please the carnal and sensual part , to feed that Birth which is of the flesh , and stands at enmity against God , and so in the apostacie , when people forsook the Cross of Christ the power of God , that destroys sin in the flesh , then instead of that , up comes all sorts of Crosses without , and so the like of other pictures and images set up and worshipped by men of corrupt minds ; and instead of the new birth spoken of in the Scriptures , which is of Water & the Spirit , without which none can be saved , which is irksome & grievous to such as are grown old in sin and iniquitie ; therefore a more easie invention is found out , to make children Christians by sprinkling a little water upon them , before they know the right hand from the left ; and so under the Name of Christians , live in the abomination of Heathens all the daies of their lives , which profiteth them so much as the talking of God's salvation doth profit him that lives in sin and iniquitie , which is onely so much as for a man to have a name that he lives , while he is dead . And as for your Mediums that you work by , they are little less then new Saviours which ye have begotten in your carnal imaginations and reasonings about the things of God , not knowing him who is the way , the truth and the life , who is that Bread which came down from God out of Heaven , upon which he that is born of God feeds , and is nourished up unto eternal life ; but that which is born of the flesh , savours the things of the flesh , and feeds upon that which must die and come to an end , and comes not to know the bodie and blood of Christ to be meat and drink indeed ; and except ye eat his flesh and drink his blood , ye have not life in you : But this is too hard a saying it may be , for you who have sed so long on Husks , upon that food which perisheth , that ye cannot relish that food which liveth and abideth for ever : And have you that life in you , or else ye are dead in sins and trespasses : And is that Fountain of water opened in you , that springeth up unto everlasting life ? Or else ye are drie and barren , and without fruits unto God. And do ye eat his flesh ? and do ye drink his blood ? and are ye lead by his spirit ? Or else ye are none of his . And where then is the Man Christ , the Bodie prepared to do the will of God ? Or else you are using your Mediums as dead works , to attain this new and living waie , and so seek the living amongst the dead , to get qualifications into your souls , as Simon Magus would give money for the gift of the Holy Ghost , a corrupt price for a heavenlie purchase . And is the Bodie and Blood of Christ too hard for you , and unsuitable to that birth which ye are of , and therefore is most agreeable to that ye feed upon , Bread and Wine , and plead for Bread and Wine as those that know no better food , but that which feeds that birth which is after the flesh , and must die , and lives upon shadows after the substance is come ? And what birth do you feed with your bread and wine , is it not that which lusteth , and ought not to be satisfied ? For that birth which is of God , hungers and thirsts after the living presence of the Lord , & is therewith onely satisfied . Therefore trie and examine wel this matter , whether ye are in the Faith of God , and elect in that nature which pleaseth God , or else your eating and drinking , and sacrificing , is no better than the plowing of the wicked , which is sin . And as for your Mediums and working-Instruments that ye use as necessary for the conveyance of God 's Grace and vertue into your souls , introduced by waie of example from the Miracles done by Moses and the old Prophets , by Christ and the Apostles , by outward means , ye being not in the same power of God by which the noble acts of the Lord were done : In you it tends to no other end but to set or keep up somewhat of men 's inventions above the present teachings and power of God , which is the beginning of false worships , and leads to set up the Creature above the Creator , and to exalt that birth which is after the flesh , above that which is of the Spirit ; for whence comes all the worshipping of Saints , and the Heavenly Host ( as they call it ) amongst the Church of Rome , as the means and way to get into God's favour , but from him who first taught people to worship strange gods , and to set up the traditions of men above the Commands of Jesus Christ , who saith , Come unto me all ye that are weary and heavy laden , and I will refresh you ; he who faith , I am the way , the truth and the life , appointed of God unto salvation ; and there is not another Name under Heaven whereby men can be saved . But in days of old there was a people that disigently searched the Scriptures which testified of him , and thought therein to find life , but would not come unto him who hath the words of eternal life , that they might receive life from him ; but would have it in their own way from the Scriptures as their Mediums : And what is the end of all their attainments , but onely this , they grew wise to do evil , and crucified the Lord of life . And what can ye with all your Mediums do , as to the destroying of sin , & saving your souls , more than the sons of Sceva , the Vagabond Iews , the Exorcists could do to cast out Devils by way of imitation , in the name of that Jesus whom Paul preached , whom they knew not to be the power of God unto salvation to every one that believes ; and there is not another Mediator between God and Man , but Christ Jesus the Light of the world , unto whom ye must all come , as to that Original Fountain of Life from whence all good doth flow ; and wait to know his voice in you , which will teach you the way of God more perfectly , and not to boast of other mens lines , but to come down out of all your imaginations , in the silence of flesh to wait to hear his voice , who is able to instruct you in the way of life , and teach you to do the will of God in earth as it is in Heaven ; and whatever ye do without him , it 's no better than Cain's Sacrifice , which finds not acceptance with God : And all your treasuring up of wisdom and knowledge in your unregenerate nature , which is not from the present teachings of God 's Spirit , ( who knows what is fit for you will profit you no more than the Israelites gathering of Manna beyond God 's command , did profit them , and it is no better than the treasuring up of wrath against the day of wrath and revelation of God 's just Judgements upon all ungodly men , who hold the truth in unrighteousness . Therefore come down to him who is meek and lowly in the heart , unto the appearance of Christ Jesus in you , who is come a Light into the world , and follow him who reproveth the world of sin , that by it ye may be lead into all truth . And know assuredly , that until ye come to the Light , to walk in the Light , ye are not the children of God , but abide in darkness , and the Prince of this world rules in your hearts , as in other the children of disobedience . And let not the shame of the Cross affright you also from the Crown of the Kingdom , which cometh not by observation , but is within you ; and the Word nigh , in the heart and in the mouth , which discovereth to man his thoughts , wil onely shew you the way ; and unless ye come to know Christ in you the hope of glory , all other hopes are but as the hope of the hypocrite , that shall perish . And as to the necessity that ye seem to place in your Mediums of Water , Bread and Wine , as if a man could not be saved without them , by way of Query something farther proposed . 1. Whether ye own Transubstantiation , and judge it to be the body and blood of Christ , which cleanseth from all sin , and so set up the Creature above the Creator ? 2. Or whether ye use them as signs and figures of good things to come , as not knowing him come who is the Substance ? 3. Or whether ye use them as helps to salvation , accounting the blood of Christ the Light of the world , insufficient to destroy sin , and to save your souls ? 4. Or whether ye have notset up an imagination in your minds about the way of God's Salvation , and resolve to have salvation in your own way , and to oppose that which is contrary to it , as men do that know not the present teachings of Gods Spirit ? 5. Or whether do you think that Christ hath left the work of God's salvation to any Creature , and is not the same yesterday , to day and for ever , the alone Saviour of the world ? 6. Or whether the Mysterie of Gods Kingdom be hid from you , and so it s beyond your Capacities , and therefore with them that perish , you 'l feed upon mortals , upon that which must dye , and reject him who is the Word of God , that liveth and abideth for ever , that Bread which came down from God out of Heaven , Christ Jesus the Light of the World , the onely way to the Father ? Try and examine well these things , and let the witness of God in your own consciences be answerd in every particular , that so you may no longer live under Death's power , but repent and be converted unto the power of God , which is onely able to destroy sin , and save your souls , as witnessed by your Friend in truth , Iohn Anderdon . Bridgewater the 26. of the 7th . Month , 1661. FINIS . 
A49865	----	The Enochian walks with God found out by a spiritual-traveller, whose face towards Mount-Sion above was set ... : with an experimental account of what was known, seen, and met withal there, as to an essay to a further revelation of an immense and infinite latitude of God's love ... / written by Jane Lead, in this year 1694. Lead, Jane, 1623-1704. 1694 Approx. 113 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49865 Wing L783 ESTC R41367 31355196 ocm 31355196 110343 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49865) Transcribed from: (Early English Books Online ; image set 110343) Images scanned from microfilm: (Early English books, 1641-1700 ; 1743:10) The Enochian walks with God found out by a spiritual-traveller, whose face towards Mount-Sion above was set ... : with an experimental account of what was known, seen, and met withal there, as to an essay to a further revelation of an immense and infinite latitude of God's love ... / written by Jane Lead, in this year 1694. Lead, Jane, 1623-1704. Loutherbourg, Philippe-Jacques de, 1740-1812. [6], 38 p. Printed, and sold by D. Edwards ..., [London] : 1694. Imperfect: cropped, stained, with slight loss of text. Running title: A communion between the saints above and the saints below. "P.J. de Loutherbourg" appears, printed or stamped, between author statement and imprint. Philippe-Jacques de Loutherbourg, 1740-1812 (cf. DNB, LCNAF), was an artist active in France and England 18th/19th cent. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism. Private revelations. 2000-00 TCP Assigned for keying and markup 2001-11 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Oxford) Sampled and proofread 2002-04 Emma (Leeson) Huber Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion THE Enochian Walks with God , Found out by a SPIRITUAL-TRAVELLER , Whose Face Towards MOUNT-SION Above was Set. Gen. 5. Verse 22 , Enoch walked with God , and was not , for God took him . WITH An Experimental Account of what was Known , Seen , and met withal there . As to an Essay to a further Revelation of an Immense and Infinite Latitude of GOD's Love , to the Restoring His whole Creation , and How , and after what Way and Manner we are to Look , and Wait for this Last Appearance , and Coming of our Mighty GOD , and Saviour CHRIST JESUS . O come and see , what the Holy One in His Spirit , is working down , and revealing , in order to His Appearing ! Written by IANE LEAD , in this Year . 1694. P. J. DE LOUTHERBOURG . Printed , and Sold by D. Edwards in Nevils-Ally in F●tter-Lane 1694 Imprimatur . Iuly 24. 1694. D. C. AN Introduction , and Apology To the following DISCOURSE . MY Friends , who in the universal Love , of the God of Love do dwell , to you I doubt not but the Matter of this Discourse may find Acceptance , as it is a Message from above , of good , and Glad-tidings to the whole Creation , from the beginning of Time , to the final End and extension thereof ; for God's bounteous Grace will thereto reach . But this Love doth express it self , not only by saving , and delivering from an endless Punishment , as the just Merit of Transgression , and Disobedience which is proclaimed to the whole Adamical fallen Race by him who was made an Offering for Sin : But be it known , God's Love is not so clearly seen , or illustrated . If , ( O if ) Here it should stop in this visible way of Redemption by Christ ; but it must go much deeper in bringing forth a new created God-like Similitude in the Soul ; that what was dimunished , and disappeared , may be repaired by the Birth of the Holy Ghost , conceived , and so springing up , Intrinsical , for a thorow Renovation in every part of the Soul ; This you will find to be the whole scope and drift of what is written here ; God having Taught me by his Spirit , in this great Mystery , of Inward Redemption ; I found my self Impulsed and under a Constraint to make it Publick before my Disease ( being aged 70 Years ) that so this Treasure might not die with me ; not knowing but that it may be my last Farewell to this World , Therefore have hastned to do my Lord and Master's Work whilst the Day spring from on high doth shine upon me ; if the outward Day of my Life is lengthened out to me , it shall ( all-improving of it ) be as my most delightful Employ being called to it from on high . Now to come to the matter in hand , as to the Title which this Subject doth bear , it is not an outward flourishing sound , but from a most Essential and Experimental ground from which this goeth forth ; which if otherwise , in my Circumstances , I should not have rendred my self publick : For every Wo her Head. 1 Cor. 11. 5. But Christ being my Head-covering , I have both Commission , and Munition-strength , upon which I shall proceed , and go forward , and say something as to the first part , which is the Spring-flower of the Mind , Essenced in a Never-dying Root , which renders the face of the Mind perfect in Beautifulness , for Love , and delight to him who is the Express brightness of the Father's Light , in which you will ( as in a Glass ) see the Royal Degrees , and Spiritual Assents , with Festival Entertainments in the Spirit so prepared , that may be for an Inviting Imitation to the Heaven-born Spirits , as also to them that are yet unborn , that all may labour , in such a heavenly Habit of Mind for to be found . The next part which I have to commend to the Reader is according to the Inscription of the Book , ( The Enochian Life ) that so hidden , and unknown hath been ; yet by the Spiritual Pilgrim , and Traveller found ; and may still be found by such as shall cease from walking after the Flesh and Worldly ways , and resolve to take up , to walk with God in the Spirit . For if once you can clear , and get off here , from these low clogging and heavy , sandy ways , then you may enter into these high and pleasant Walks with GOD , which , when you are once come into , you will meet with those various Sweets , and Delights , that will Ingage you to keep to them , because good Company you will here meet ; if but few among Mortals , yet numerous of the Heavenly Society will walk , and talk with you from those upper Regions whereto your Travels tend , of the which I have given an Account for Encouragement , and Motive to draw up Holy , and separated Spirits Hereunto ; who have Liberty , and Opportunity , to know beforehand the Riches , and pleasant Things of this Heavenly Country to contemplate upon them , for which End I have joyned and added to this first Part what was opened and revealed to me last Year 1693. where you will see a particular Knowledge and Experience of what the Saints yet abiding in this lower World may enjoy of Communion with Holy and Separated Spirits of the Higher World , which may be of great advantage . Also a little Tract lately manifested in what way and manner we may expect the LORD IESVS his Appearance about which so many prophecies and sounds in this present Age have gone forth . I have according to my Gift laid the sure Foundation for both his present and future Appearance in the World. Sure I am , he doth , and will send his Messenger before his Face , which is the Spirit of refining Fire to prepare for his more Visible and Splenderous coming in his Kingdom , to make Kings , Priests , and Prophets , to Reign in , and with Him on the Earth ; and when we shall see more of this multiplying Oyl of the Holy Ghost poured forth upon those that are Lookers for this Blessed Hope , and most glorious Reign of Christ ; then we may expect he may be drawing near . Therefore in order hereunto , all Publick , and private Pastours and Teachers , should know what to go forth with , and declare , and Preach up the Ministry of the Spirit to make ready all Nations , People , and Languages to call them in , and by the Power of the Everlasting Gospel , the which powerful Sound may reach in Christ's Spirit to the Free and Bound , whether in the Body , or out . For this Gospel will so far extend , beyond the Limits of time , to Creatures in ages yet confined , of the which Latitude of redeeming Love you will in this Volume find declared , of being also a revealed Truth , which I was not from the World to conceal ; And as for those Scriptures that may be alledged against it , they were to me Interpreted This Point to reconcile , and thus opened , that as the LORD CHRIST did go and preach to the Spirits in Prison that were disobedient in the days of Noah , ( or before , and since ) who in Bonds did remain in low Regions , at whose appearance did Then find deliverance , or else to what end did he preach to them ? as you may see in Peter ; and so again at his second and last Appearance , when he shall come to judge the quick and the dead , where will pass just and righteous Sentence according to every ones Work ; yet will this Iudge reserve in himself the liberty to Release , and Remission give , to all that in fiery Purgations have passed , and are humbled thereby . Take notice of what the Apostle Paul speaks of in this Matter , to be saved so as by Fire ; and as to that great Objection made from Christ's Words , Go ye Cursed into Everlasting Punishment ( which is opposed to the short Limits of this World ; and admits only of number of ages , which Suffering , and Punishments there may yet be ) yet it is not to be beyond the Time of CHRIST : ( the LORD's compleating , and delivering up the Kingdom to his Father ) for GOD was , is , and so hath designed in CHRIST to reconcile all to himself which was at odds with him ; for it is not to be the least doubted but the Efficacy of Christ the second Adam by the merit of his Blood-shed , and his Spirit given therein which will make all good again , which the first Adam had made evil . Much more I might inlarge , but I hope this may suffice , only to consider That Scripture of the Romans , Chap. 6. Ver. 14 , 15 , and 16 , which is enough to clear and satisfie that the Plaister provided , is much broader than what the Wound of Sin hath made . This ( O Reader ) who ever thou art , know , I have been hereto from a heavenly Power driven to clear up , and vindicate the Royal , and Generous Goodness , and love of the Holy Trinity , agreeing all in Vnity , for the reconciling and bringing back again into themselves whatever of a spiritual quality was scattered and divided from them , which in the Dispensation of the fulness of Time will be made manifest to the wonderful Amazement , for all of GOD's Creation to Love , and Praise , and Exalt , and pay their Adoration to their merciful Creator that hath compleated such an Vniversal Redemption ; only suffer this Word of Caution and Councel , That none presume to turn This Grace of GOD into a vitious and careless way of Living , For Anguish and Terrour , of Soul , and Suffering , will be upon them here , and hereafter ; all which , may be prevented in the time of this Life by an inward Circumcision in Spirit , and mortifying the Evil Nature bringing it into a Subjection to the Law of the Spirit of Holiness : For I must solemnly Profess to all such as do loosely and vainly live , That they will have no part in the first Resurrection , but be cut off from all those pleasant and unconceivable Ioys , and glorious , and filling Springs of refreshing from the Presence of GOD , and the Lamb , which in this present Life may be tasted as the first Fruits of the full Harvest . I do this aver ( as from what I have known in my own Particular ) That if there were no Reward of a future Blissful happy State when this Life shall end , I should think it a very great Felicity to have a present Participation of the Spirit of Christ , and thereby be cloathed with his Divine Nature , and live in the present Enjoyment of all those Ineffable Immunities that I have here given a Real account of according to Experience , which I do hope , and pray with all Power of Prayer , That what hath been by the Holy Spirit of Imanuel unfolded here , may be Received , and Entertained , as the golden Oyl from the Dropping Olive-Tree ; that as the anointed Ones of the LORD do multiply for a priestly Kingdom here upon the Earth ; ( The which Subject hath been Treated of , and Published by the Author in 1683. ) Entituled , The Seven Seals ' broke open , by Divine Revelation ( some of which are yet to be had in my possession ) and as the Day of the Spirit does more get up , and shine forth in this present Generation in Heart and Mind , which only can be expected from such upon whom the Anointing is poured forth plentifully , That may be so well stored with That Pure Grain and golden Seed , as they may as Sowers go forth to Sow it every where . Oh how were it to be wished , and how much would it be my Ioy to know such powerful Sowers in this our Day , which may bring forth a pure white Lilly Crop of Spirits , with whom Christ our Kingly Shepherd may walk and feed ; Then he will be no longer a stranger to his Fold here upon Earth , but be well known to be our feeding Pasture continually . But I shall here now stop , and with this Word conclude , ( as if it were my last Dying-Speech ) which I do direct to all Ranks , Sorts , and Degrees , and more especially , to them who are Called , and Liberty have to exercise a true Spiritual Ministry , That they may know what This Season and Time may call for , being now past the first and second Number of Time ; and are come to the Half-time : Therefore go forth with your anointed Shield , and with your Horn fill'd with Oil of the Spirit . Spare not to sound your Trumpets of the Spirit , that may gather in from the utmost parts of the Earth , that they may both , see , know , and partake of this Dawning and Day-star rising first in our Hearts , and from thence lead most rightly where we may our Princely Redeemer see Eyé to Eye in Kingly Majesty . For the which end it is Incumbent , and chargeable upon you to propogate this fore-runner of our Lord Christ , which is the Spirits ministry , as the One , and All that I have to leave , and commend to you who Lovers , and Walkers are in this Spiritual way which hath been here described by the May 12 th . 1694. A Flower from the Paradisical ground hath appeared , the Nature and Property of which is never to fade , or die ; for its descent is from on high , which is the Lord , the quickening Spirit from Eternity . THis is the Plant that has put forth it self , distinct from the outward Nature in me ; well known it is by its pleasant Scent , qualifying with Fragrant Love , so very sweet , and mild , that it harmoniseth the Soul to that degree That it feels no other life , than a Ghostly Deity ; That is the Root which feeds this Rosie Flower of the Mind , with a certain kind of Balsamick Vertue ; that so its beauty is of a Blushing freshness always . Now herein lieth the greatest of all Mysteries , That under the Covert of a mortal Humane form , such an anointed Cherub , should There live and move , as having the fire-sparkling Eye , that pierceth into the Heavens , there to view , and see , what is of its own Kind , and Property , transplanted into That upper Region : for known it is to me , that Spirits , Pure , and Separate from this gross Earth , may be both with Christ the Head , and with his body of Saints , who in the Heights of Glory are . Yet mutual Greeting , and Conversation allowed may be , as springing from one Eternal root , and ground , coupled together in Loves golden Chain of Everlasting Unity . But it is given me to understand that such Saints which are yet in the Body , ( that is yet Corporeal ) they must be highly spirited , and much estranged from themselves , as considered in an outward creaturely Life ; for That part must be silenced , and shut up ; when ever the Soul , in this Body would hold a Communion , or spiritual Conference with the Kingly Shepherd , and That upper Fold . Now from hence it is to be concluded , they must be High Graduated Souls , that are priviledged to come up Here to this Heavenly Court. Every Spirit according to its growth and attainment , so it will be ranked with such as are above ; each one joined to its like in Heavenly places : for so it will be , whilst in the body of time , and when There from separated ( Oh my Friends , who ever This comes to know ) they will little care for any other Society but what is above ; for Christ being Glorified , He mightily doth draw pure Spirits to be with him , as their most proper Center , and Dwelling-place . The body of Sin , and Flesh , hath been indeed a great Impediment to such Heavenly-minded Souls that in this Liberty of Mind for a spiritual flight would be ; but the Mill-stone of this Earth doth bind , and keep them down , so as they cannot ascend . The Question then is , what must be done to get free , to hold up this all-desirable Correspondency with GOD , and CHRIST , and all the Heavenly Family ? I can give no other Direction , than what my self have been taught in , and in some degree have put into practice so , as whereby I have found this All-secret Pass , ( or way ) for my Spirit to enter , and abide , in the Inward Tabernacle of GOD's delightful Presence , which is as a foregoing Pledge of what I may hope , and expect to take up in , when this my Body shall break away . Therefore that I might excite all Holy , well-minded Souls that are such Lovers of their Life CHRIST , That they would not be bereaved of his Company during the Time allotted to live in this outward Body : Then let them observe these Rules which I give as my Experience . First , lay aside all Vexatious , Worldly Matters , that are a Cumber , and Weight upon the Mind , take in nothing that is not absolutely Necessary : be contented with a little of the World , that thou mayest have much more of GOD. And if possessed thou art , of a plenty of these outward Things , be sure to give a Proof of thy Alienation from them , by giving them all up as an Offering to the Temple-Builders , to promote , and furnish the Inward Sanctuary , which the Holy , Spiritual-minded Souls are to make up ; Therefore to be Encouraged in That , it may be by such as do more plentifully , Things of this World enjoy . And bless GOD , That they have such a Prize put into their Hands as to Honour GOD , and propogate the Revelation of his Kingdom , by supporting such as GOD hath Indowed , and filled with the Spirit of Wisdom , Revelation , and Prophecy ; with all Purity of Conversation . Sure I am , it would be a most sweet scented Sacrifice to GOD , if any , there could be found , that were thus so largely , and well disposed in Mind ; that so , a Sequestration , and Dedication of devout Spirits , might be maintained , for fulfilling the Will of GOD here on Earth , as it is in Heaven ; Ecchoing to the Saints in the upper World , in Loving , Praising , and Admiring , paying all Homage , and Temple-Worship , in GOD , to GOD and the Lamb. I have been , and still am , of the same mind , That if such an holy convocation could be brought together , in a perfect Accord , and Oneness of Spirit , a great witness would be given to it , and mighty things would succeed upon it . But woe , and alas , ( and may therefore a Wailing be taken up ; that ) the pure Spring of Life in Souls , hath been stifled , and choaked by the Earth . I have made it my sorrowful Observation , how deeply buried in the Earthly Life , the greater part of the Creation is , in their several Ranks , and Degrees ; the Higher Order , in this World , that hath all advantages , by fulness of all desirable Things that this World can afford , whereby they have opportunity to attend the high and heavenly Calling , being they can subsist , and live without the Toil , and Labour , which others are necessitated to be imployed in . Therefore let the Great and rich Ones , of this Temporal State , believe and know , It is incumbent upon them , and GOD expects no less from them , That they principally Honour GOD with their Substance ; and seeing GOD hath given them such Liberty , and Command of their own Time , Highly to prize it , and make sure to themselves the Pearl of the Kingdom ; for That Treasure may go along with them into the Heavenly World , when they must leave all that belongs to this Outward . Now I have a Word given me also , for the lower Ranks , that indeed may have a more lawful Plea , for want of Time , and Liberty , being ingaged in Business that must give a Livelihood ; and therfore they cannot be so much at leisure to wait the Motions of the Heavens . To this , the Spirit of CHRIST gives this Caution and Councel . Take heed lest the Cares for the bodily part do not eat out the Life , and Spirit ; and so bereave it of all that is spiritual-feeding , and cloathing for the Soul : and so be put by , and excluded from commensing the degrees of the Heavenly Vocation and Calling , and loose all benefit of conversation in Heavenly Places . Therefore be watchful , and suffer not the Outward to justle out the Inward ; Put but one Grain of Faith into thy Stock of outward Things , and eye GOD Therein ; and the Blessing of Increase shall come on thee : for the Just shall live both Spiritually and Temporally by his Faith. We have instances of what the Spirit of Faith hath produced , when GOD hath been confided in ; It hath produced a thousand fold more than all the Study of the Head , and Labour of the Hands . And as this Lilly of Faith shall get up , and free it self from the Twisting-strings of Sense which hath bound it . Solomon , in all his Glory shall not be compared unto This Sprouting-Lilly-Day of the Heirs of Faith. They who shall be born into This Faith , they need not be thoughtful for any Temporal Thing , for all Blessings in abundance will be brought in . Therefore labour not so much for that perishing Mammon , but rather for That white stone of pure Faith , that fed many Thousands with Bread. Remembring the LORD's Doctrine ; viz. Take no thought what to eat , or drink , or wherewith to be cloathed . The LORD knew , that by the Spirit , and Power of Faith , there should be a Support , and Supply of all necessary Things . But it may be said , This kind of Faith , is yet but very rarely in any one Sprung . Well , grant it so to be for the present ; yet it is a Truth that there is such a faith that hath been , and shall most surely be revived again in them , who willing are to die to all That which hath choaked , and stifled , ( yea bound this Lilly of Faith down . ) Now to proceed on to the second Rule for Direction for such spiritual-minded Souls , as do desire to be well acqainted with a life in God , and therein to rest . As the first Rule was to discharge and acquit all unnecessary clogs , and weights , exteriourly ; so This , more interiourly ; which is by taking all care to clear away from the Heart and Mind the Scum that boileth from Corruptible Nature ; from whence Generateth multiplicity of profuse Imaginations , that no stop can be put to , but as the Spring of the Holy-Ghost doth open , and drown , That chaffy dust , which defileth the Temples body . Now this skill , the Soul must of the Holy Spirit learn , that as fast as the puddled-matter of this Kind do rise in the mind , so immediately dowse , and bath thy self in the Springing Pool , where from the Water of Life doth bubble up ; for That is our Healing , and it is as near us , as the other contrary Source . And thus we may keep our Hearts all pure , and clearer reserved , to be the most Holy Sanctuary for the Priestly-Spirit to minister in , and to make ready a Holy seperated place for GOD and CHRIST to manifest themselves in us . Upon This account , was the Holy Ghost promised , and also given , to prepare and make straight the crooked ways internally ; for Christ his Spiritual Humanity to take up in a pure mind . As Iohn the Baptist went before to prepare , and declare Him to be the Lamb of GOD to take away the Sins of the World ; that by Iohn's Ministry a Reformation and Repentance unto life might be given . But all this was short of the Spirits Ministry ( as Iohn confessed ) which is now come to be revealed . Christ being glorified in a body all spiritual . He cannot come to Joyn himself with any Soul , but where this Holy Spirit abides before-hand , to refine and purge the floor of the Heart . This is the office of the Spirit . Now hence we do see our selves bound to treat This Holy Messenger kindly . It is an Infinite valuable Gift ; Oh therefore prize Him at a High rate , for by Him , and through Him , we have all Knowledge , and Intelligence from our Father's House , and all of that Heavenly Family , We should never know any thing of That state of life which is after Death , but as this good Friend , the Holy Unction makes out from the Treasury of God's manifold Wisdom . Therefore , who would not for so great a benefit keep their minds all Vacant , and Pure , for such a Comforter to abide with them , who can tell us of things that are yet to come , as the time Present , and Eternity : and This he doth , and will do still , for those that love , and delight in his Company ? I must say , and leave it for a Living Testimony behind me , that had it not been for This precious Sealing-gift of This Holy Spirit , I must have spent my days , in Gloominess , and Sadness ; Sorrow , and Misery : Which by the received Gift of This Spirit ; my age of time hath been past away with much Peace , Pleasure and Joy ; tho' often thronged in upon , by this Worlds annoy , which could never disrest me , whilst I could but keep the Spirit with me : who had ever more , New things to bring out of his Store , to quiet , and pacifie , what at any time was ruffled , and so much disquieted in me . This I have only made mention of , to provoke such , or as many , as This Treatise may Read , and seriously ponder it in the true Spirit ; then will they know from whence This is written , and prize it greatly , and wisely make provision for This self-same bright , enlightning Star out from their Hearts to spring : who will prepare the way for Christ the King to reign , till he hath put down all that can be called Sin ; for to This end is the Holy Ghost given , and still a giving , but in various measures and degrees ; some one portion , others double , and treble , according as a dedication , and preparation of Soul is found ; where most stillness and privacy for a divine contemplative Life is fixed . There this Holy Guest will frequently visit ; whereby it doth well inform and acquaint the devout Soul with what is doing , and transacting in the Heavenly Country , and Royal City which the Majesty of GOD doth enlighten with his Glory . The Discourse the Spirit may maintain with us about this upper Worlds Affairs , will mightily hold us , and wind up our minds , so as we shall fear to let them down into this defiling World , lest it should raise a cloud of interposition betwixt the Heavens and us , as too sorrowful it hath often been known ; therefore watch , and pray , and cease not to keep upon your Guard always . But now it may be said , This is a Glorious and high Priviledge to receive of This Spirit , which bringeth out of GOD's Treasury things New , and Old ; but the way to obtain this Gift is very costly ; for the Rules prescribed , carry out to such a self Abnegation , and Denounceation of a creaturely life in Flesh and carnal Sense ; that it is very rarely that any are able to obtain , and retain this precious and holy Anointing , whereby we come to know the secret , and deep Things of GOD. True it is , This Jewel will not be found , in common earthly Ground ; there are several measures , as I have mentioned , for they that have no degree of This Spirit of Christ , cannot be his ; but if there be so much of this Light as doth check , and reprove of Sin , and it be Obeyed , Then the Spirit will manifestly multiply for Councel and Comfort ; and so go on to reveal himself clearer , as he finds the Heart giving up to be his peculiar Place of Residence ; that so he may keep all in a sanctified Order , in preparation for more extraordinary things to be communicated : For the Spirit riseth higher , and higher , as the Soul is emptied of its own self . It may be queried , but is there any in this Age of Time , that can give any instance of their being baptised with the Holy-Ghost , as in the Apostles days ? Yea surely , the succession of which hath been witnessed by some or other in every age since ; although not in the same manner as with cloven Tongues , and rushing Winds . This visible Demonstration of the Spirit was to have its day and so pass away ; and now operates in a more Intrinsical manner and method in Vessels fitted out thereunto . Therefore what was done visibly , is now more invisible , inspiring and opening as a glowing Flame in the Heart , lying there as a live burning Coal , which is known to us to be the true baptizing of the Holy-Ghost which is in present feeling ; and when ever it is , in its highest penetrating power , it may ac● forth it self in miraculous Deeds , and Works , as the present occasion may call for : This has been known , and experienced by some in this Age. Then again ; another evidence of the Spirit , is , Internals Gusts , and Breaths of divine Air by which the Soul is often mounted up upon the wing of This Word , or Breath of the Spirit , and so gets up to the Heavens , entring into the Celestial Globe of Eternity , while its outward body remains in time : This is known to some . For as there was an outward personal going up to the visible Jerusalem to eat the Feast of the Passover , which was a Type of That great Day of the Feast , which is now kept the in New-Jerusalem above , where the Lord Christ in his Spiritual Humanity doth appear , keeping up the solemnity of That Spiritual Feast , with the body of his Saints There , and sometimes doth admit of pure Spirits , that yet in the body of visible Flesh are to come up , for to view the stately Order and Government of That Feast , and to taste thereof : This is the true eating of the Supper of the Lamb , and drinking the Royal Wine of the New-Testament with Christ in his Kingdom , which puts an end to all Symbolical Ceremonies . Blessing , Joy , and Glory , we may pronounce to all which Called and Invited , to come up to feed upon This Pascal Lamb. They will never care nor desire to go out here , to take up in lower Administrations ; for This is the Sum and Substance of all , to feed upon the Quintessential Body , and pure Blood of the Grape ; that as often as it presseth it self out , it filleth again , for a continual emptying forth ; so that none that is come up here may Thirst any more : This is the True Feast of Tabernacles which I have here described to you ; for no one can go up here without putting on their Tabernacle-Body , which is the flaming Heart of the Holy-Ghost . But now methinks , I hear some say at the Reading of This , Oh! You have mentioned a high and lofty State , which is as a new thing that hath not been declared ; as that in this present Life there should be found any to ascend to the New-Jerusalem , to feast and worship GOD There ; This , you will say belongs to the Enochian Life ; but That Age of the World is not yet come , so as to know a Translated State. We grant it , that it is not common , only peculiar to some , that in Enoch's Spirit are raised to walk with GOD , and so are taken up in the Spirit wholly . But we may hope This day of the Spirit is coming on , whereby it shall be known more universally ; in the which Angelical Spirits shall ascend , and That Divine Princicple shall open , that now hath been so long shut up : Then you will know a New-state of Living , that you never knew before ; for it will turn the Love of all mortal Things out of the Hearts-door : This will in very deed be known . Seeing we have thus far proceeded in opening This Divine Mystery , we shall not stop here , but go on to reveal and communicate to such as desire to be Fellow-Travellers with me to This Holy City , the New-Jerusalem , the Track having been shewed unto me ; not by Vision only as in past times : In my printed Book of Divine Revelation ; There you may see what I had by way of Vision , Printed in 1683 ; but now the Spirit hath moved it self in another degree to bring forth Vision into an Essential Fruition , which ratifieth That Scripture , Psal. 84. Verse 7 ; They shall go from strength to strength , each one appearing before GOD in Sion . Now This I find is to be taken in a two-fold Sense , as to That part which is to appear before GOD in Sion . The first is , while yet in the body of Corporiety . The second is , when stept out of it , so , as no more to return again to it . Now hence I , ( yet not I ) but the Spirit of my JESUS ) shall lead you on to the first part , knowing well the way , and have taken the measures thereof by the Measuring-Line in the Hand of an Angel : unaccountable to any but the Travellers thereto . Some heads , and propositions I shall lay down in order hereunto , that our Fellow-Travellers may not fail to find sure footing . The First is , what Preparation , or Qualification will be requisite for such intended Travellers . Secondly , What kind , or manner of way . Thirdly , The several Stages , or Rests , by the way . Fourthly , Their arrival to This City of GOD. And Fifthly , The Welcome , and Entertainment the Travellers meets with There , from all the Great Assembly of Mount Sion : ( the Court of GOD. ) First , then , it is to be considered what this Traveller must be ; Not a Gross , tangible Body , but a Spirit that must thus take up Enoch's Walks , separated , and translated from a Terrestial Life to a Celestial : This is our Spiritual-traveller's first alteration ( an Earthly Creature turn'd into a Spiritual . ) And now we come to enter upon the way , which looketh at first onset , as the Valley of Baca that openeth the Floodgate of Teers , and being now so environed with the Light of the Spirit , that hath discovered to it , an inward , and outward Deformity , degraded of its Angelical Image , by the root of Sin in nature springing ; so that this Mourning and Sorrow , not to be repented of . And while in this first beginning-way , the Soul will have many Enemies to encounter withal , and Temptations from within , and without , and the more assaults will come because it is to rend away , and leave the Walks of This Evil World , and to betake it self to This New and Living-way . But let not our fellow travellers be discouraged , but guird up , and go forward , this days Journey will have its end , though it may go heavily on , this first day ; the second will be more lightsome and refreshing if it do but hold out this Probation , and wrestle it out as Iacob did . Then the Angels of GOD will meet the weary Traveller , and accompany it throughout its way . There are seven Angels ( or they may be called seven Spirits ) that are appointed to be the Guard of the travelling Soul , whilst in this dangerous way . I shall name them , as I my self have found them a Fortitude of Strength in all my Journey on to this very Day : So it may be to the Undertakers that will precisely keep to this Perfect-way . The first of these Seven qualifying Spirits , and Powers , for a Guard , is Holy , Passive-Patience ; This is an absolute necessary Companion in this way . No holding out , without the Indowment of a Patient Mind , that may hold out against all Contradictions ; and what will make offer to pull down from this High , and Heavenly Walk . The second is , Deep , or Meek Humility , keeping low , and humble ; for That secures the Traveller : For GOD hath great Respect for a Soul that walketh softly , and steadily . The third Qualification , is a Lively Hope , which is as an Eye within the Soul carrying a Prospect of the Heavenly Sion , That mightily strengthens it , and bears it up . Fourthly , a Super-Celestial Wisdom , that directs , manages , and governs the Soul , as to the fittest times , and seasons for Journeying on ; that is , when to stop , and when to remove on forward , as the matter shall require . The fifth is the Spirit of Faith ; This is a most Excellent Companion that carrieth through all Difficulties , because it is the Evidence of Objects of things in the Heavens , not visibly seen . It is Wings that makes the Soul fly so High , that nothing of the crawling Earth worms can reach , to molest , or hurt it . The sixth , Divine Power , that attends the Traveller , is , the Live-Coal of Flaming-Love , that so vehemently Longeth to arrive to the visional Fruition of GOD , and CHRIST , with all the glorified Train of Blessed , and Perfect Spirits . This Love-Gale , is so Mighty strong , that it makes the Soul pull up , and run swiftly in this Race , Seventhly , That which doth most compleat this Holy Guard , is , Impregnable Strength , and Power ; for if GOD did not take care to Fortify the travelling Soul , with His own Invincible strength , there were no possibility to reach this Mark of the New-Jerusalem-State ; but Christ the Lord , takes good care , and will not omit to provide Munition-strength for accomplishing this Heavenly Journey ; for Christ , the Lord , longeth more to see the Soul-traveller safely landed in his own Bosom of Love , than the Souls desire is to appear before him : So by this mutual Love-Agreement , the Everlasting Knot of Marriage-Union will be tyed , when there once it is arrived . Now then , by this time you see what the Company is , that will support the Soul in its Travels , but the Chief of all is Christ in Spirit , that walks in This Holy qualified Soul , as in the midst of the Seven Golden Candlesticks . The second Proposition is , what Stages , or Rests , that may be allowed the weary Traveller to take up in a while , which are Three . This second Days Journey is more easy , and refreshing ; the Walks gives a sweet Smell , from the Evangelical Promises , giving assurance by the Atoning Blood of the Covenant , that all Guilt of Sin is obliterated , whereby the Soul is Incouraged and Comforted . But from this it passeth on to a Second Rest , which is , the Record , and Seal of the Spirit ; That which was now from the General Promises ( Literal ) is not to be staid in . Christ in Flesh withdraws , and will be known no more in That Figure , but in the All-filling Power , and Presence of Spirit , whereby the Soul shall know him in Her-self : So He does then become Salvation to the purpose . No outward Application of Christ , is of That Availance , as a Christ within , who pours in His Saving-Name as Oyntment , which performs the Cure of the lapsed State of the Soul , because an inward Disease must have an Intrinsical Medicine , that may penetrate through the Inward Parts , that all may be made whole . This is the intended Redemption by Christ , and nothing less will set the Soul to Rights again , so as to give it Boldness to come to appear before . That great Assembly of Perfect-Spirits Mount Sions-Kingdom . Now we proceed to the third Rest , which is yet more pleasant , because it is Paradisical . As the Travellor passeth through this Country , there are various , delightful Entertainments , Ministring Angels , and Spirits , that in This Divine Principle do meet the Soul. There also are the Sharon's Walks , adorned with the Spicy-Beds , that gives forth their Ravishing Odours . This sometimes opens in the Soul , with Sweet-Tastes , and Refreshing Draughts ; for the Godhead Diffuseth it self through All of That Climate , so as many Spirits are made vigorous , and Joyful , knowing nothing but an All-filling Sweetness , all calm , and still in the mind free from the terrifying Cares and Combustions of this World ( though in it ) yet forgotten by it , at least during the time it is round beset , with this Light , and Heavenly Paradise ; so that the Soul is afraid to be disturbed , as to the lower Descent into mortal things again . Now we come to the third particular , which is the last remove that bringeth up to That Mount-Sion , which is mentioned in the Hebrews . Thus the unwearied Soul goeth on from strength to strength , and is now come to the Fourth particular . That is to the Arrival , to appear before GOD in Sion . This is a High , and Glorious Arrival ; This is a Rest never to be disrested of . Now open do the everlasting Gates , to receive the faithful Traveller , that hath held out its Probation-State . It further remains to give you an account ( as the fifth particular ) of the Traveller's welcome up There . The first Appearance , are the Angelical Order , that stands before the Throne , who commanded are to Usher in the Arrived , bringing forth the Royal Robe which is all Pure , and Light , without spot of the Fallen-Night , which giveth the Soul an Holy Boldness to appear in That New World , or Principal of Light , as becomes all manifest ; So as Christ the Kingly Priest doth to the Soul Appear : and as a Bridegroom , Greets it with such a kind of Love-Gratulations , as followeth ; My Bride , and Spouse , I joy to see thy Soul in my Righteousness , and that thou hast past through a dangerous , Evil , Tempting World , and hast escaped with That tender Life of Mine ( in Thee ) by which thou art come up a Conquerour here ; and now behold and view the Glo●y of my Kingdom , which the Father hath placed me in , and over , all Principalities , Powers , and Dominions , both in the Heights above ; and in the Earth below ; so as I can give to whom I will to Possess with me , Ioy , for Ioy , and Glory for Glory with me , as I have received of my Father , so freely I give to thee , and as many as from an evil World shall break , and get away ; and in a Pure Naked-Spirit , in Loves flame Thus ascend . Ask now ( Oh Spouse of Mine ) what it is , that I should further for the do ; I give Thee Liberty to ask most free , for thou hast found favour both with the Father , and me . Whereupon the arrived Traveller-worships , and Bows before the Throne of GOD , and the Lamb ; and in great Humility doth make this Reply , saying in the Language of the Spirit . Oh my Lord ! I am come up to this degree , but sensible I am , it is all of Benignant-Grace , and Love , from my GOD , and Father , and thy Spirit , O Lord Christ , that my Conduct and Guardian-strength hath been in This my Journey . One great proof I have had of a mighty Strong Guard , with continual supply from Thy Fountain-Heart , or else I had fainted , and failed by the way . The consideration of it takes such deep Impression upon me , that I am at a loss , and know not wherewith to pay my Debt-Offering of Thanksgiving unto thee my God and King ; only accept of what I have , which is beyond all Sounds of words , that are too finite to express praises for such Boundless Goodness which my Spirit hath tasted so largely . Hence it is now that I do study to offer That unto Thee , which hath been refined , and purified by the Spirit of Love-burning , given from Thee unto me . This then which is of Thine Own receive , for I joy to pass it all away as my true Thanksgiving-Offering unto Thee : No part shall I keep back from Thee , had I ten thousand Immaculate Lives to give up to Thee , all would be too little to run their strength of Love into Thee , who hath wrought out so great a Redemption for me . And now my Lord , seeing I am thus far admitted into Thy Presence , and Liberty to ssk a Boon of The , for Thou knowest well what occasion I may have Thereof , being yet in the Region of time , where obvious I am to Assaults and Temptations manifold ; All be it illuminated in a good degree of Light in Thee , yet subject to drawings down by Spirits from this World , and the Astral Kingdom , that may pervert , by mingling with the Super-Celestial Part of the Heart ; Knowing and observing in my day what Miscarriages among great Inlightned Saints have been , who as bright Stars hath shined ; and then again , under a Cloud have been . Therefore , O my Lord ( premising these things ) I in Fear , and Humility am , and dare not trust my Self at any time , lest that a Slip out of the Right-Way should be . Therefore This is my principal Request to Thee , that Thy Spirit may be my constant Overseer , Guide , and Teacher , as Imediate from the Father , and Fountain of Wisdom Flowing from Thee : then no Errings from the Truth can be . This is the one absolute needful Request , for we stand all upon a nice Point ; and if the Petition of Solomon was so grateful to God in His-day ; then I in no wise do doubt ( Oh my Lord ) to ask of Thee , the Spirit of Truth ; which , ( promised by Thee ) may never cease to be the Oracle fixed in me , and all that do desire to be led Rightly ; for it is already by Thee given , as a Caution to beware of transformed Lights that do pretend to the Right ; yet Thou only art the True Light , springing from within Essentially . And as Thou hast this Record been , in me , Oh multiply of This Spirit of Wisdom , and true Revelation yet more fully ; so that what remains yet of Thy Councel and Mind to be further declared , and known , may still ( as an Enlightning-Beam ) pass through me , and with them also who mutually shall in Enoch's Walks be found with their faces towards Sion , ( the Court of Thy All filling Majesty . ) Oh! Evermore find Room , and Place , for me , and all of Thine that love thy Appearance . To see Thee as Thou art will surely change us into the same Similitude of likeness unto Thee ; for so it becometh each one that still would keep their way open , and free for Conversation : with all the Priviledges that to the dilating of the Kingdom which shall be given forth ; with the Holy-Ghost as the sure Pledge of all those Perfections that may agree with Oneness of Life and Spirit , with Thee my Lord. Thus I have offered my Requests , and do commit my self to Thy Disposing , in all Terrene matters and Things . Here follows the Kind and Courteous Reply of the Souls Immanuel . ALL Hail , with Love , Peace , and Good will , to the Virgin Spouse , who is in Spirit come up here , to make Request for That which so much is in congruity with the Father's Heart and mine . This answer therefore receive , that This Thy Petition shall be fulfilled on my Spirits part , who shall not fail to open in thee what hath lien under Seals of Secrecy ; Do thou but attend Him , and He will attend thee , and whoever shall watch in their hearts His movings : for He is the bright Mornning-Star who is to be the Conduct and Leader of my little Flock , now in my personal absence from this lower World , where the Evil-tempting Tree doth in all Souls spring ; Therefore great need they have I know of This my Anointed Shield , that may be a defence upon every Onset of perverting Spirits , of which in danger all are , while in this Body Elementary . Therefore I have provided This Spirit of Truth to be with thee for Councel , and Comfort , also to Guard thee up to me , where thou mayest know , and see , by this Glass of the Spirit what I am a doing , and making ready for the present , and future Day ( when uncloathed of the Garment of Mortality also ) But for the present , come and see , and taste of the Heavenly-Fare , and Powers , and Joys of my Kingdom : The Spring of Life , and Love shall rise so high , as to drink thy Spirit up . Thus with me thou shalt feast and sup , and never empty away to go ; which shall be such an Encouraging motive as will make thee to bend all thy Force , still in Spirit to be with me Thy Lover , in my secret Pavilion , where thou mayest have liberty of discourse with me in those weighty Affairs that do pertain unto the New-Jerusalem-State : So then ( Oh Spouse of mine ) if This thy Entertainment is , thou wilt fly as a Spark of Light to the Body , that is , the Body and Fulness of all Light. These are the Sweet-Meats , I shall leave with my Espoused ones to feed upon for a refreshing support till a further day shall break ( though through the shadow of Death ) which shall consummated the Everlasting Marriage-Feast , with me thy Christ and Living-head ; with all the Royal Society , and with Myriads of Angels that shall their Trumpets of Joy sound , at the Lamb , and Brides-Nuptial-Day and Marriage-Feast . So Ends these Hony-Drops from the Mouth of our dear Immanuel . Now by all this which hath been declared , you may see the Blessed Issue of an unwearied , and Faithful Traveller to the City of our God , which may Invite and Allure such as have not yet set their foot in This way ; and for them which have , to make the same progress , which will requite a thosand times over the Loss , and pains here sustained in the way . Oh ye that are Friends and Lovers of this way , and would arrive to be Fellow-Citizens in the Court above with God and Christ , and the numerous Company of Spirits , Pure , and Glorious There ; give me leave before I conclude , to commend these following Motives for Incouragement to set forward , and go swiftly on in this Path of Life . The First Motive is a full assurance of all Love-Acceptance , with Dear Embraces , and most free Communications ; all Veils , and Bars taken away , thy Lord Christ upon this Mount will shew Himself , and talk with thee as God did with Moses : Only thou must put off thy Shoes , because it is holy Ground you will walk upon : as much as to say , come Here , all Bare Pure , and Clear , leave all at the foot of the Mount , that would contract of the worlds Earthly Dust ; then shall you know , hear , and see , That , which is so ravishing for the feeding of all your divine Senses , that you will say , It is good to Tabernacle Here ; and so it may be permitted , for so long time as you can abide cloathed with the Transfigured Robe of the Spirit of Christ ; but That will be but at certain times and seasons ; but it will be enough to know such a thing as This is , and yet in the Body of Corporiety . Now then the second Motive is , that Hereby , It is made acquainted with This Heavenly Country , before it quite leaveth its Mortality in this low World ; it is an high , and extraordinary Priviledge , to see , and know its place , and company beforehand ; for our Lord Christ is very free to shew unto the spiritual-minded , the Principalities , and Dominions , and Powers in his Kingdom , and to give a good assurance of being Joint-Heirs with him of the same Glory , as you may see Iohn 17 , and Rom. 8. all this to confirm , what , in every succeeding Age , may be as a fresh seal'd Evidence , given forth by the most Holy Spirit . Oh who would not among the Number of these seal'd Ones be ? Sure it is worth forsaking , and denying whatever of this Temporal-state of Life , that may obstruct or be any Impediment , to put by , and hinder its holding correspondency with the Lord and the Citizens , of That Heavenly Country . The way to hold up these great priviledges you have had , by an Experienced Traveller described . Now one motive more is This , that by puting on This Habit of the Spirit , whereby it may be furnished with somewhat of those Antient gifts , and Powers , which went forth from the Lord Christ , and the Apostles in their day : which renewed ( most certainly ) will be , as a fore-runner , that the Reign of Christ upon the Earth in his Saints is drawing very near ; for more mighty and miraculous Power must be given in This Age , to go forth as a Preludium . The great Day of Christ's Appearance in the World draweth near ; and for This End such Deep and Inward things are revealed beforehand to make ready an Espoused Bride , that may be found all fair and clear without blemish ; for such a Church , Christ must have prepared to Entertain him upon this Earth . Of this I have inlarged upon in my other Treatise published . Therefore as many as this Day are big with an Expectation of Christ in his Kingdom appearing , to all such lovers , and waiters for it : Let me commend That of the Apostle Paul's , Thes. 5. Ver. 23. That you may be found accomplished with all Spiritual Gifts , and Vertues , and to be found of him blameless ; Such qualified Souls might hasten his coming , for it is not the cry of Loe , Here , or There , He will appear ; but to Those whom he hath by his Spirit , quickned , and raised up in his own Inward Spiritual Body ; to Them he will first appear , and so go forth as Lightning every where , Many are gazing to see him without , but who are they that watcheth in all pureness of Heart and Mind within , which will be the ready way to bring him down ; Who will be ( in very deed in this last Age ) the Desire of all Nations ? Quer. But Here , meets me a Query , What shall become of the foolish Virgins that are found asleep ; and of other Ranks , and Sorts , that are dead and buried in Trepasses and Sins , when this last Trumpet shall sound for His Appearance ? Indeed it will be no desirable Day to such as these are , who lived without a God , and Christ , and are altogether Strangers to This Heavenly Country ; having loved , and embraced this World , and made it their God. Indeed a present woe is to them , while Joy unspeakable to the lifting up of the Head , of as many as are redeemed out of the Earth ; their Blissful Day is come which they have long waited for , that do fly as Doves to Christ their Life . But somewhat more I have had revealed unto me as to those multitude of Souls that have gone out of this Life in an Evil and Unregenerated State , and yet are still going in a desparate Adventure , not caring what shall become of That Immortal Spark of their Souls . How direful and bewailing will it be , that they have Loitered and spent away , That in which they might have gained the priviledges and Love Imunities which hath been mentioned here ; for had they but Improved their own Talent , the Increase would have been manifold , to present Joy Here , and much more , when time with them is to be no more . Let me tell them their Loss , and Suffering is so great , and the anguish of their Souls so deep , as no Tongue can express it . Therefore to the yet Living let the warning Trumpet found , both to those that are in part regenerated , and to them that have nothing of it begun . Oh! are you not to be excluded from God's Face , and from out of the Kingly Shepherds Fold thrust out , while painfully you will see Them , that lived in the same Tempting Region with you , hath over come , and are as Conquerours set down with Christ the Lord upon his Throne , while you are bid to depart in , to a Prison-house of utter Darkness . Admit there should be a Delivery , out Here , at the End of all Generations , and Ages ; Yet how numerous years may you abide in These Purging and Trying Furnaces ; one Day ( Here , while in the Body ) would have set forward your work more , than Years in those Centers , where you are to be confined ; Therefore let This be an acceptable and seasonable Work to all of this Kind and Sort , who so careless are of their Soul's Happiness , the present and future State of Blessedness . Now a word to Those that are in part Illuminated , but yet stick in che Birth , and cannot get forth ; the Earthly and Temporal World gives a stop to it , that This Pure Life cannot rise to its Perfection . The Question is , How will it go with them that gets no further , but dies thus short , as Milions of Souls do daily out of this World depart , without having put Christ on , for their Cloathing , without which there is no coming to be Expresly with Him in the Three Heavens ? An Answer to a Pertinent Question . IN Answer to This Question ; Be it Known there are provided several-Mansions , and Regions , by the wise foreseeing Gracious God , that knew how it would be , as to This matter , with the greater Number of His own Created Beings ; tho' he had proclaimed , a Love-Redemption , to All by Christ manifested in Flesh , to destroy , and purge Sin out of Flesh ; which we see is very rarely done in the time of this Life ; where One reacheth to This Mark , a Thousand do miss it ; Therefore for such as were begotten by the Eternal Word , and are going on , in all Good willingness in their Spiritual Progress ; ( dying short of finishing it ) They will be allowed to be in a Paradisical Region , to Ex●●●ise their Spiritual Faculties , for the effecting what they were prevented , and hinder'd of Here in This Life ; and so go on to perfect That State of Perfection , that shall make them meet , to make the Higher removes , to reach to the Mount-Sion-State , which is yet more Glorious : And tho' This has not been understood , or believed , yet it is a Truth , that I have received from a good Hand ; therefore I am bold to publish it , for all Souls must pass through the Refining , and Calcining Regions , so prepared for their Purifying ; and according to the measures , and degrees they do attain to Here in this Life : Of this Kind ; the less they will have to do in the Life to come , which will be much more Easy . Therefore it is much upon me to Excite to a pressing forward , that they may so run , as to obtain the Resurrection-Mark , while in the Body they are ; because it will turn to a present account of Peace , Joy , and Glory . But yet we have somewhat further to declare , as to the Clearing , and Vindicating of the Infinite and Unsearchable Love of our God to the whole Fallen-Race ; * as to Angels that have had their time to deceive and tempt all Mankind , which shall have its Period and End ; for All must be redeemed and restored , to their first Estate ; at the winding up of all the various Scenes which were to manifest the Wonders of God's Wisdom in Love , Power , and Righteousness . But you will say , This is only a private Revelation , though it be , yet I know from whence it is ; and if I were not upon sure ground , I should not dare to have declared it : knowing it 〈◊〉 ●tumble many ; but I must pass That and must not baulk a Truth g●●en me to make known , for the squemish Stomach's sake ; but with all tenderness bear with such as may make scruple hereof ( for I my self did the same , till by Divine seeing , and hearing , I was satisfied in this Point ) But that you may not be altogether left to my bare Testimony ; Mind That Scripture in the Ephes. 1. and Verse 10. That in the fulness of Time , he might gather together in Christ all things that are in Heaven and Earth consummated in him , whom the Father hath sealed for the Restitution of what Sin had brought into a disorderly confusion . Some Scriptures more I could here bring , which are mentioned elsewhere by me briefly , tho' not Here. Oh my Friends ! what more joyful Tidings can come to our Ears than This one Everlasting-Age , that shall swallow up all those Ages wherein , Sin and Death hath reigned ; with all those miserable Effects that have been ever since the Creation of this World ? But a new and wonderful Model God will bring forth in a new-created State ; Behold , saith the Lord , ` I will make all things new , the End shall return to its Original-Primary-Being ; let none grudge that the Grace of God of this Latitude is , as to make a compleat Restauration ; for as there was neither Sin , nor Center to it , so it must be again , when the Hour of God's Iudgment shall come , to pass a final Sentence thereupon , to cast all into That Lake , and Bottomless Pit , where all of Sin , and Death , Sorrow , and Curse , shall become a Non-Entity : Then nothing of Diabolical Spirits ( any more God's Offenders , and his Crea●ure disturbers or Tormenters ) shall be ; all This in the Prophesy of Eternity will be known , and Everlastingly rejoyced in , as a fore-runner of This Blissful Iubile , the Trumpet of the Everlasting Gospel , of Love , Peace , and Reconciliation to every Creature capable thereof , in Flesh , and out of Flesh , that are not yet fully redeemed . This Gospel , is not a bare Sound , to be heard only with Ears ; It is a Spirit that enters in , and gives the power of a Resurrection-Life , to the Dead that could no way raise themselves , neither in Bodies , nor out ; ( as is found in their several Confinement ) will hereby be loosned , and set free . But it may be asked , when shall such a general , and universal Restoration be , as for all Apostatized Spirits , and Creatures to be in favour and friendship with their God , and Creator again ? Now in answer to this Query , as to the time , it is known only to God in the Secret Cabinet of his Councel ; only it is thus far revealed unto me , that it will be at the finishing of the great Mystery , when all Souls will have passed throu●●●heir Purgation in their several degrees , that lacking is here ; for in all Cen●●s are found Souls that shall be brought into a purified State , by thorow Humlliation for all their Misdeeds : And also when generating ( according to fleshly Births ) shall cease in this World ; Then this general Redemption will be compleated , and the Mediating-Office of our great High Priest shall be at an end ; so that he hath nothing more to do but to deliver up the Kingdom thus compleated , to his Father , that God may be All-in-All , possessing , and satisfying himself in all of This his New-creation , which will amount to a Perpetuity of Endless Joy , from the various wonders and pleasures that will fill up Eternity , with tuned Instruments of Praises to the Holy Trinity in their Unity , as it was from the Beginning . Thus I have given you a true , and single account of what in my Spiritual Travels I have seen , known , and understood , by being admitte into That Heavenly Court , at certain times and seasons ; and shall leave this living Testimony to the Spiritual-minded , hereof to judge : For no other can receive , or fathom this deep Wisdom of God. I shall only leave This Caution and Advice , as my concluding part . The Caution is to those , who would of the First Resurrection-Fold of Christ be ( as mentioned of hath Here been ) that they do not cavil , and dispute the Holy Spirit away from them , by their doubtful Jealousy , concerning the Brightness of its Rising , in the Pure in Heart ; and so thereby may prevent themselves of This most valuable , and precious Gift , who only is the true Intelligencer of God's Mind , and the Breaker open of the Sealed Treasures , that are of That weighty Import , that a Soul , that hath found , the Good , and Sweetness here , will fling all Impediments away ; that hinder its manifestation , and operation in the Mind . But it may be objected , there are many deluded Spirits that pretend they are of God ; Therefore it may admit of a Doubtfulness , and an Enquiry to know the Right Spirit . True it is , This may well be granted , to try the Spirits ; but then it must be by such as are of the true Spirit , of sound Judgment , and Discerning , that can themselves give a Proof that they Here live , and do walk in Christ his Spirit : And that you may know where This your Anointing is poured forth , by the Fruits that such bring forth ; which renders another kind of Life , than can be imitated by a false Magus , who may , and do go forth with Erroneous Alarms , and Empty Sounds ; which is to be Lamented , and Mourned for , that it is at this Day so frequent ; which fulfilleth the Scripture that Thus it will be , as a forerunner of Christ the Lord's drawing near ; and that the ends of the World are upon us . But nevertheless there is a Spirit of Truth , that according to Christ's Promise , is , and will be , plenteously poured forth ; also in This latter Age , tho' permitted , is the false , and mixed-spirited , which is a design of the Adversary to nullify , and make void what is from the true Spirit of Christ. But let not This stagger , or baffle us out of our Right to a Portion in this blessed Spirit ; but let it put you upon an Earnest seeking , and a most watchful Survey what Spirits enter you to suppress motions so ready , and numerous ; all which bring them up to the Throne in an humble Scrupulosity that the Lord in the Spirit , may give forth right Judgment , what is Pure of Himself ; and what not , that may be tumbled in , as a mixed thing . This I advise as my own Experiment , and being found thus tender , and fearful , of being misguided ; you will be sealed , or have this Witness-Seal , that shall agree with the Record in Heaven , and the Scripture-Record Here upon the Earth , whereby you will be setled , and established upon a sure Eoundation , in This shaking , and perilous Time , wherein , ( as it is said in Daniel ) many shall run to and fro , to the Low Here , and Low There , by which that will be tried . But so far as I am made acquainted with the Mind of Christ , I cannot but give my Judgment , that it is more safe , for each one in His own Lot , and Pitched-Tent of the Spirit in themselves , for to abide till the Seventh Angel shall the Right and True Trumpet sound ; Then the right gathering of Eagle-Spirits , where the bright Body of Glory , will through all Clouds appear ; and as the Everlasting Sun , shine forth at once to be seen throughout the whole World , as This outward Sun in our visible Firmament ; so This Son in the one Invisible Element shall from Himself enlighten the whole Earth ; that , as Doves , they may fly to their Everlasting Sabbath of Rest. Even so let us be found waiting for This blessed and glorious Appearing of our Mighty God and Saviour , in the which Mortality shall be swallowed up of Immortality ; Even so , Come Lord Iesus quickly ( saith the Spirit of the Bride , who is making her self ready to come to the Marriage-Supper of the Lamb ) where in Spirit I do beforehand see the Feast of Joy , and Melody that prepared is . Therefore my last concluding Word and Prayer is , that you may all upon your Watch-tower keep , and be careful that you let not any thing of This Worldly Stuff make you fall into a Deadly and Dangerous Sleep ; and so be prevented of a present possession of Those Ineffable Felicities and Sweet Immunities , that in This little Volume is made mention of . In the which Hope , that to whom This that is written Here , is , and shall come , may Caution , and Excitement be , to Gird up close , and remember to keep unspotted from This World : And so you will have right to eat of the Tree of Life . So Farewel . FINIS . Iuly the 16. 1693. AS my mind was environed with a Divine Light which opened the great design of God's Love in the Redemption of the fallen lapsed State of all Mankind : That Scripture being set before me in Corinth . 15. 43. Rom. 5. 12. to the end . The first Man was made a Living Soul ; the second from the Lord from Heaven , was made a Quickning Spirit . And so as from hence it was shown to me , that the first created Image , and Form was never intended for an Abiding-State ; if admit he had continued as he was first created , God from before the Foundation of the World purposed far higher , and more excelling Glory ; for as much as a Spirit transcend in its Quality and Essence more than That which is of a Soul in its consistency . Christ the Lord being one Eternal Spirit , in , and by Which we are raised out of the Fall , and quickned into Spirit , whereby we come to partake of an United Purity , Wisdom , Power , and Glory with him . But here it may be said , this now is not evident , or come forth to all the whole World , which seemeth yet to lie in an Apostatiz'd State. Io. 2. 2. It must be so , for a time , and time , and half time , and then the finishing of the Transgression and Sin will be : For then will Christ the eternal Root of Righteousness , in all , and over all , spring : So , as an Vniversal Restoration to all fallen Angels and Spirits , in Bodies , and out , will by Christ the quickning Spirit be set fiee . Eph. 1. to 10. But of This Jubile , an allowance of time will be for the working out this more general Salvation , for many are the degrees of purifying , which all Souls must pass through ; * and such as do neglect their Day , during the time of this Life , as to the New-Birth , and Regeneration ; there is a Law of Necessity for them to go through it , after the time of this Life , in Centers and Regions , which are provided in other Worlds , which are to be passed through . But herefrom ariseth an Objection , that if it be so that the Grace of God be of this Latitude as to save All , Universally , † it may open a door for giving a presumptuous Liberty to some ; because Grace has thus far reached as to have any hopes of Redemption after this Life is ended . Now as to This , let all know , that it is a Punishment and Hell enough to see their Fellow-Creatures entred into Rest and Joy ; and they in Labour and Work , having all to do , that tends to a Renovation ; and how long they may be in Punishment , It will be according as the Wickedness of their living Here have been , in all manner of Evil , and Sin , Numerous Years may spend away . All which time , they live excluded from the Lord's Presence of Joy : All which may be Argument and Motive unto all to improve their Mortal day , which , if they knew what others do possess , they would not lose what may be enjoy'd of the Powers of the Eternal world , while abiding in this very World , which is a Forerunner , and sure Pledge of what after the Dissolution of the Body shall be entred upon ; which Here for encouragement , I do give some instance from what some have attained unto ; who have first given up for lost , the many Lives for to live That one Life , which is Christ , which only gives Rest from a Restless World , and weary Life : For whereever God in Christ , in the Spirit doth abide so purely , they may often be taken up in the Spirit , into Heavenly Court , There to see , and view what makes up the Heavenly-born Family . But take Notice such as comes up here , will find themselves as another Translated - Enoch , that may keep their Walks with God ; in which Path of Light may be seen the Seraphims , and Cherubims , guarding along up to This Sion-Seat of Glory , In which filled up with Light-streamers of Glory , delighting the Heavenly Train of Saints , There , all appearing in Robes of Glittering Garments , which Here do follow Christ their Head , in great Order , according to every One's Degree , Rejoicing with Him by whom they have overcome , and gotten Victory over all Worlds ; now to reign as Kings with Christ their Mighty Lord and King , this Mount-Sion-World , thus open-fac'd , and was seen . Then saw I all these Innumerable Throne-Princes , their Homages and Obeysance , given to the High , and Lofty Alpha , triumphing forth Redeeming-Praises . Oh how pleasant it is to see what an United Love-Hermony from the Highest to the Lowest degree of These Glorified Saints , all with Crowns , but some more highly Dignified ; as Kingly Priests , which had Breast-Plates , set all with Stones that sparkled out with Sparks of Fire . These , all next to the Glorified Person of Christ , had their Golden Tents , and their Temple to Worship ; the Form of which was only a more Christaline Light , which God the Supream Majesty opened to be the Glory of it ; to which the lower Ranks and Orders of Spirits , were sometimes admitted to worship There . Thus is this Holy and Heavenly Assembly Imployed and Exercised with all variety of Motion tending to a Divine Adoration to the Rock Eternal , which does multiply amongst them most Amazing , and renewed Wonders , which gives perpetual Matter to renew Love-Admirations . So that I was given to understand , that in this World was no cessation of Spiritual Vocation ; for out of God's infinite Depth and Fulness should Matter still renew , and also with Power be endowed , as fixed in the Humility , all skilfully , and learnedly to act and do after the manner and way of God their Life Root ; and Being subjected always to the Laws of of this New VVorld and Kingdom . But Liberty is granted to many of this holy order that of the highest Saintship are to communicate to them who are not yet come up to their degree , they may help them much in order to the bringing these their Fellow-Members higher up , the great Saints will much delight in this Office and Service to their Fellow-Members ; for their Joy cannot be compleated until all come up unto the Unity of Love , in a pure Deifick-Spirit . Now to make out this , there was shewn to me some chief ones in the Ministry of Love , as Enoch , and Abraham , Iohn the Apostle , and Paul , with others of their Order , that had golden Vials given to them to pour forth for Annointing and Healing ; and Peter , with some of his Rank to unlock Centers , and set free those , who in those upper Regions wanted to be perfectly set free , and in this lower VVorld also . Now follows an enquiry whether there may not be a correspondency and intercourse maintained by these Holy and devout Souls , who are departed this Body as to any Love or Pleasure in it , living yet here ; such assuredly are very capable to hold , and to have a holy League , and very near Affinity with the glorified Person of Christ , and with the heavenly Frame of Glorified Saints , which have put on Bodies of Immortality , for the high Illuminated Souls , spirited with Christ's Spirit Here , but yet abiding in Bodies Corporal , they may have liberty of recourse by the Spirit into the divine and light Principle , where the antient VVorthies are , who would most willingly meet and confer with us about the things pertaining to our Progress to the Kingdom of Christ ; they are very free to discourse us in what may refer to a perfect Life , that so we may be made meet to come up to them in unity of love to God , as in Triune-Deity , which filleth all There with a full Body of Light. But it may be asked how , and after what way does Spirits accompany Souls here that are Spiritual ? Is it by Apparition , or com-mingling by Spirit ? In answer hereunto , according to my present measure and experience I find it very rare in this latter Age that they visit Souls by visible Apparition , ( though sometimes they may ) as Moses and Elias appeared to the Lord Christ , since whose Ascention all of this kind is transacted more Invisible and Essential , by passing in the way of a Spirit , and having , and influencing our Souls , through which there is a sweet congruity , and a reciprocal Love , which is also in our Spirits towards them , that hereby they often draw up to them our more Superiour Angel to be in Heavenly Places with them , being very affable and friendly to shew their Princely Thrones , and their delightful solaces and enjoyments they have from the perpetual motion of the Triune-Deity . Now as any Soul here below do find Christ their Root of Love in them , as their true Original , for securing their Love , first in the eternal Father , and Spirit in Christ the Lord , then most easily may we , without being guilty of Spiritual Idolatry in this , pay a veneration of Love , and high respect to these great Potentates , that have Power to befriend us upon many Accounts , that we may need their assistance . For during the time of our Probation in this Life , so it is altogether expedient that we get acquaintance with the Servants in this high and Heavenly Court , for they may do us many Kindnesses , as they are in Offices of great trust from their head Prince and King ; it is made known to me , that holy and good Souls have lost much as to the knowledge of Divine Arts , and Holy Skillfulness to do and act forth the wonders of the heavenly Power in manifold VVisdom , as Christ , Moses and Elias , and the Apostles in their day did . Now it may be demanded , what in Scripture have you to authorize this Assertion , or Revelation ? First we bring you that of the Hebrews , We are come to Mount Sion , to God , the Judge of all , and to the Spirits of just Men made perfect . See further hereinto , Heb. 12. 21. 22. If there were no more it speaks full enough to the purpose to the confirmation that the Saints here upon Earth are allowed to come up to the Mount Sion perfect Spirits in Heavenly Places , and do maintain a holy Conference mutually as there is to be Instanced in the fifth Chapter of the Revelations , verse 4. How that the Elders talked with the Apostle Iohn , and did show him several things , Chap. 7. ver . 23 , 24. And likewise in Daniel , where Daniel asked questions , and heard one Saint from the Heavens speaking one unto another for resolving of Daniel in his Enquirings ; so that here is a cloud of Witnesses to back it , besides what of this kind is known by some in this present time and Age , who do obtain and retain several of these Heavenly Intelligents , whereby Knowledge is communicated , and the Invisible things and objects there made manifest to such as are in Corporal Figures . Now to instance somewhat relating hereunto , in the first place , we give you to understand , whoever they be who would this Priviledge know , and come to enjoy with holy Angels , or separated Souls , they are to be freed and sequestred in Heart and Mind from all mortal Entanglements , as if they were divested of a gross Body with its Impediments , and so reserving themselves in a most Inward Purity of Heart and Mind ; without which habit of spirituallity , there is no commencing of this acquaintance with either Angels , or Patriarchs , Prophets , or Apostles , or any Evangellical Saints since those Ages , for they having put on Incorruption and Glory , and quite redeem'd out of the Earth , they will not touch no more with such as are defiled with corruptible things ; now such Persons that stand thus pure and clear , they may have much Assistauce from these Throne Spirits and Powers in their way and travel to their Heavenly Country ; for those Angelical Spirits that once liv'd in Flesh , do more nearly sympathise with us in all our Infirmities , and therefore all feelingly they tenderly consider our tempting-state , and give themselves out most readily for our help ; nay they are Advocates , and do remind the Lord Jesus of their Prophesies , that they may have their fullfilling upon us . Of this sort and degree , they are the choicest and greatest in the Kingdom of our Lord , and have very stately Pavillions which are pitched round the Majesty of the Jehovah God , whose Pavillion is so dreadfully bright , being mingled with numerous Colours , so oriental and fine , that as glittering Stones they do shine ; and above this is spread a wonderful Element , which dilateth it self all over these upper Heavens ; it seemeth to consist only of a transparent golden Mist , which giveth a marvellous golden lustre for the Pleasures and Delight of the Inhabitants of this Heavenly Orb ; Here sometimes the Lord Christ enters into the Father's Royalty , and the Holy Ghost , and the seven Spirits which appear as radient and sparkling Flames ; and when I enquired about them what their Office was , one of the chief Elders told me they were the seven Invisible Counsellors , and mighty Powers , equal with the Trinity , by which the old Heavens and Earth should pass away in Mortal Creatures , and also in the room of which should spring all new . This new mold of Creatures , both here and elsewhere in other Regions are by these seven Spirits to be performed , and also by the going forth of these seven fold Powers , that are to do the great wonders in the highest Heavens , and so passing down to this lower Earth , which time for their sending forth , I was informed approach'd very near , wherein they should be seen to move , and turn all Spheres upside down ; Now the next marvellous appearance that opened , was the Virgin ; Her Place and Mansion was pitched betwixt the Supream Majesty of the Father , and the Throne of Glory of the Lord Christ ; Her Beauty and Comeliness being great , cloathed with the Clouds , in which there was such a silver brightness , and on them fixed Stars of Gold , with golden Hair hanging down , with a Crown upon her Head , more excelling than others , and numerous Virgins , the honourable ones , such as loved , and ministred to the Lord Christ here on Earth , and also to her ; These had Seats round about Hers ; it would fill up a great Volume to give a Particular of the greatness of the Glory and Magnificency of this Heavenly Court ; a thousand degrees of Blessedness it is to have a Place , and a Name enter'd among this Assembly . Now it was shewn me that this Glorious Virgin was She of whom the * Lord Christ was born in Flesh , who is the Figure of the eternal Virgin , which was from Eternity , by whom is recover'd all of Eves Generation of Lost Births , in which the Virgin-Purity was deflowred ; but out of this Virgins Womb brought forth , and made manifest in time , Angellical Births again for a new created Host of spiritual born Creatures , begotten by the Holy Ghost , wherein the unfathomable Mystery of the Wisdom , and Love of God is made manifest to the lapsed state which came in by Adam and Eve , so that we are to reckon our selves born anew into the unity tending to all Purity of Perfection with Christ our First Born from the Dead , and for to appropriate this Eternal Virgin for our supernatural Mother ; It is to be observed those Words which our Lord did let fall when he was upon the Cross , to the beloved Iohn , saying to him , Behold thy Mother ( which was the Virgin Mary , who was the Representative of the Eternal Virgin. ) So that from this it may be concluded , that the Lord doth transfer this priviledge of Adoption , whereby we may entitle this Virgin for our true Mother ; Now then from hence let us consider what great good we may expect , and promise our selves from this our eternal Virgin Mother , that now is very great in Wisdom , Majesty , and Power , who cannot but be more naturally sympathising with her Children , who are to be brought up after that high born degree and quality in Wisdom and Sanctity , as may be after the similitude of their Virgin Mother : Now no little care and concern is upon her as may relate unto her Childrens divine and spiritual Education to keep them up to it whilst they are in this perillous , tempting , evill World , and whilst they are making their passage through it , therefore seeing we have such mighty paternal Powers in heavenly Places , as the Triunity of the Father , Son , and Spirit , with the Virgin Wisdom , and the seven Spirits , and the Court of Ministring Angels , and all the Evangelical Spirits to be our Friends in this most Holy and separated Place , that all concurring together may fetch us off from the Earth , and the temptations which therefrom do beset us with Legions of Spirits also , which invisibly do wind and twist their false Injections into our Minds , upon which account excited , we are to make use of all these securing Dignities for our help . The next thing to be considered of in relation of this new off-spring that are thus born from on high , and yet are found to live here below in Bodies Elementary . The Query is from hence , what is to be their Business and Employ , seeing none in the Heavenly World do remain idle , therefore it is expected that all of Virgin Wisdom's Children here upon Earth should be in somewhat or other exercised , which may suit and agree with their Eternal and Spiritual Descent , which is proper to them that are quickned , and made one Spirit with the Lord from Heaven , Heavenly . We are not in this Place to meddle with the outword Man's Calling , what do pertain to him in this World , but here to give out the Rules of Divine Wisdom , as to her Children , which are in number Three . The first is , that they learn to know themselves as to their original Pre-existency in God the Father , and brought forth through the VVomb of the Eternal Virgin , a pure simplified Spirit . The second Rule is to consider and contemplate the triune God as the Father of such Spirits holy and sure , seeing the glass of the works of his Creation in his manifold Wisdom made manifest therein , as Love , Power , Omnipotency , with all goodness and kindness to what he hath Created . A third Rule is , that we study from all this Knowledge to come to love , and bluss , fear , and adore , paying all . Reverence , and practical Conformity to the Life of Christ , all which will lay a Foundation for what is to follow as tending to what is needful to accompany this high and heavenly Calling , which may answer to the Kingdom of the Saints in the upper World , which are the gifts which have been much lost , and have had their cessation among the Saints in these late Ages , but now the Virgin Mother calleth upon her Children to be looking after the restoration of them , that so they may be employed and exercised in the works that Christ the Lord speak of , should follow those who did believe in him , which are to to be the sealing Witness of the Holy Ghost's coming , and going forth in acting Powers through Mortals : Now it may be asked what are these Gifts that are so needful and proper to Wisdoms Children . The first is the Testimony of Jesus the Lord , which is the gift of Prophesy , which is of very great use and service to the Church here on Earth , to have a foresight and knowledge of what things are yet to come , that all may be warned who are the Friends of the Bridegroom to make ready for his Kingdom and Appearance , which now in very deed is knocking at our Doors . Blessed are them that understand the voice of Prophecy , and have it in themselves . The second Gift is to have the Gift of Revelation opened as a spring that flows with Heavenly Doctrine for a true Teaching-Ministry to go forth with , to give feeding from a fresh Pasture , which hath not ●●●n defiled by unwashed Feet ; the Holy Spirit do now in some foretell such Principal Shepherds are now to stand in this Latter Day upon the Earth , that shall not speak from Litteral Tradition , but from the Revelation of the Holy-Anointing , the pure , and most excellent words of Wisdom , which will not be in the weakness of the L●●ter , but in the strength and power of the Spirit so made known . The third is the Gift of Vision , which is not by sight of the mortal Eye , for that is too gross to see Spiritual Objects . Now to describe the most pure and right kind of Vision , is to have Eyes within fixed in the head of a bright and clear Understanding ; through this Organ of sight , from pure and divine Light , God in Christ may be seen , and Christ as in the Glory of the Father , and the Eternal Spirit streaming forth from both Father and Son. Sometime thus seen all in One , and at other times Distinct , and yet never divided ; Thus is the Holy Trinity seen through the Pure Christalline Globe of the Eternal Wisdom . Oh ten thousand degrees of Happiness to such as are thus Divine and Spiritual , seeing so as to be taken up in viewing and speculating the Celestial and Light-World , as filled and furnished with such variety of all amiable Objects ; as Seraphims , Cherubims , and several Degrees of these about God's Throne , with the numerous Company of Angelical Spirits , which once did live in Mortal Forms are There to be seen , all cloathed with Bodies of Spangling-Light . What the eye of the Spirit and Mind doth Here see , may well draw , and effect the Heart abundantly . Now to proceed to the fourth Gift , which is the Key that openeth the Kingdom of the Power ; which being endowed with , do coe-work with the Powers in Heavenly Places , for binding , and loosning , shutting up , and opening ; which Power will be granted for to act , and do mighty , and marvellous Wonders , according to what by the Saints in former Ages have been carried forth in this World to do . And sure , such is the present Time and Age which we now live in , that do call for Greater and more marvellous Works , than yet have been done . Seeing that the Confusions and distresses throughout all Nations look so dreadful upon us , that all Need there is of an Eliah's Spirit to arise up amongst us , that may turn the Hearts of Fathers to Children , and pour out Oil for Reconcilement , and healing the bleeding Wounds of Wars and Divisions , kindled up into a Flame through all Nations , which only the strong impowered Angels that are filled with Spirit of Anointing , shall in this Latter Day rise , for the quieting these North-Winds , that from these Tempestuous Seas of this World do so furiously blow ; for it is seen that Deliverances to this Nation , will not by Carnal Weapons of Slaughter be effected , but by the lifting up of the Standard of God's Spirit of Power only . Now for the coming forth of which Power we are looking and hastning for , in order to the making way for that Kingdom of Peace and Love , that must over the whole Earth spread ; Even so , Come Lord Jesus , to reign on the Earth in thy Saints powerfully . The fifth Gift is , the laying on of Hands by such as are Baptised with the Holy-Ghost , which being filled with , may convey , and let into , such prepared Souls which have waited for it ; they may Hereof partake , and be inspired from such a virtual fiery Touch , and therefrom be so highly Illuminated and Deified , as to be made New Creatures in very deed . From this Ruby Tincturing Dye , a God-like Purity and Power , may suddenly arise , to Anatomize , and burn up the gross , corrupt , and earthly part . For we do experimentally find , that all Spiritual Medicines are too short and weak , for the rooting out the Venom of Sin , till the Holy-Ghost do enter in to refine , and purify the Vessel within , which may upon some come in more immediately , by God's own Hand ; and then again , by a Medium , as the Holy-Ghost shall take up any to convey himself , by their laying on of Hands , which is not to be understood barely of the outward hands ; but as the inward Power ; and rich Virtue in the Spirit of Faith and Prayer , shall be breathed forth ; for so it was , when by the Apostles in their Day , the Holy Ghost was given forth . Oh how Great , how Worthy , is this Gift , being the Root and Spring from whence all miraculous Works , both inward and outward , do proceed . Now from this Holy Anointing the Healing-Gift may also spring , for the curing of all bodily Infirmities ; for as much as the Mortal Form and Figure , which we bear , is the Temple of the Holy-Ghost ; and it being of a corruptible Matter , of Flesh and Blood , subject to putrefaction , and thereupon painful Diseases do breed ; yet this often helped hath been , and Cures have been performed upon the impotent Body , by the Omnipotency of the Holy-Ghost , moving through Mortal Creatures : as we have numerous instances both in the Old and New-Testament , and also since Christ and the Apostles , by Saints of a lesser Degree , who have been useful to those upon Sick and Dying Beds , who have been raised up most miraculously . And this Power will still attend to the Worlds end , such holy Souls as can retain their Vessels , this All-healing-Balsam , having Love-Pity to their Fellow-members , may much release , and help in greatest Extreamity ; But this Power is not at all times commandable by any Creaturely VVill : The Apostles themselves could not act it forth upon the Sick , but as the Holy-Ghost moved upon them ; neither can any that received this Gift , but as the Holy-Ghost stirreth this Healing-Pool within them , which watching to Healing-waters , may flow forth to effect all Cures bodily , which is a great Immunity belonging to VVisdom's Children , that are observant to all her Rules and Commands , most willingly , Thus having given an Account of what the Spirit of Christ hath given in , as to what is expected and required for the accomplishing such as are to make up for an Espousal Bride to him . Therefore it is absolutely needful , that we should be furnished out with such Powers and Gifts , as may qualify for such an High Marriage-Union , with the First Begotten-Son and Heir of the High God , who doth most willingly give out , and bequeath these five golden Talents here mentioned ; that so a Stock of Spiritual Goods being taken in , may be to support , and carry on the Heavenly Calling withal ; which if found diligent in , may mount to a mighty Encrease , for the making of a Dowry so great , and large , as may somewhat agree with him , with whom we are to be matched unto : So here we see what is appointed , and cut out to be the Saints Business and Employment , which is not mean but high and noble , answering to that of the glorified Saints in the VVorld above , who will in this Holy Calling , our Factors and Correspondents be , and meet us frequently : And as those who are more skilful and knowing in This way than Mortals can be , will very friendly the Ignorant inform ; and such among us that may be more knowing still somewhat more secret and deep , out of the Eternal Virgins Center may us meet . By all which the Saints here upon the Earth may hereby be made meet , for to be Companions to them of high Degree in Heaven . I shall now this Subject conclude , praying with all Prayer in the Spirit , for an Increase of the Number of such as may be diligent Followers of This High and Mighty , and most advantagious Calling . Happy and blessed , thousands of degrees are such , who chusing , are made Partakers of this heavenly Vocation , and that shall so prize the Priviledge hereof , as to set light by all that shall hinder , and stop the freedom of This All-spiritual Employ wherein exercised as high born Spirits , they may be in Love with the Eternal Unity . The Manner of Christ's Appearing . HEarken , O Daughter of Sion , Behold thy Bridegroom cometh no more a Servant , but to be served by all Flesh ; The Word that was manifest in Flesh reign in Spirit , to Prepare for Christ's Kingdom to come into a visible Dominion Here upon the Earth , by Signs and Miracles , wrought by the Spirit in forms of Flesh to confirm Christ the Lord is Coming to appear in his Saints , to set them over the Earth . For to the Daughter of Sion the Dominion shall be restored through Marriage Vnion with the Lamb of God. This is the first Resurrection of the Holy People , which shall be the Trumpet-Voice , that shall awaken the rest that lie Dead in Sin. THe Hour of God's Judgment will thus come upon the Evil Nature that hath hitherto reigned in Man : the Spirit shall be so fully poured forth upon These first Risen-One , as to go forth with a quickenning Life , to raise the Dead Spiritually , and Bodily ; This shall be the Terrible Day of the Lord , for the condemning and destroying ( not Persons , but ) the Sin in Flesh , so it is declared unto me , which will be fulfilled in its Season and Time ; which time will be when the wind of the Spirit shall rise more strongly , for the Holy-Ghost is to be the latter day Glory prophesied of , and the Expected Kingdom of Christ to be manifested Here , upon the Earth , in which he will Reign Personally in his Saints , who anointed are , first , with such measures of the Spirit , that do highly sanctify , which do prepare for this great Day of the Thousand Years Reign Prophesied of , but whether it be so to be understood according to our number of Years , is not to be determined ; but glorious Reign in the Spirit there will be before Christ in His glorified Person will come distinctly upon the Earth , to turn it into a Paradise , to make these lower parts of the Earth glorious , upon which in the last of times he will stand , and model it into a Christalline Land , which will be New-Earth and Heavens , as declared of in Scripture is ; So from hence it is made known to me , what the work and business of our present Age , and Day is , which is to pass daily through the Baptizing River , that may drown , and keep all of Sin down , that the Spring of Righteousness may rise for the true washing of Regeneration ; Then will the Holy-Ghost be renewed , and set up his Reign in Souls , and will exercise Power and Dominion , so as it shall be known Jehovah-Shammah , the Lord and Mighty King liveeth and reigneth Here ; for this must be the Forerunner of that more great and notable Day of Christ , as to his Appearance in his own Personal Glory . It is advertised me , that there is much to be done in the Kingdom of this World by a more plentiful Effusion of the Spirit then yet hath been ; Therefore each one in their own Jerusalem within be waiting for the Spirits Day , which is the great Increase , and mighty Power that will turn the World upside down ; Therefore nothing is more expedient for the hastning this Blessed day of our Lord's Appearance . Therefore all that are Watchmen , and Holy-Seers to sound out That Trumpet of the Spirit , that may gather the Dove-Spirits together to wait in Love-Unity , that the Thousand Years Reign may have a speedy beginning , and entrance ; upon the which it will follow , as enquiries made into This Spirits Reign and Dominion , shall hereunto be encourag'd . Even so , and Amen , in the Spirit , Come Lord Jesus quickly . A Dialogue betwixt Christ , and the Spirit of my Mind , which was upon Enquiry , whether I might not be Initiated into a present Dowry , and Spouse to my Lord : to partake of the Heavenly Possessions , which he Himself is Inheritour of , as the Father's Heir ? And it was replied unto me , Yea surely , It will so follow to be , to the Soul that has put on the Deiformation of Christ the Lord ; such , hath a Good and right Claim to His Person and Possessions . And when thus believed , and apprehended , Liberty is granted for to draw out of this Stock , and Treasury , as the present occasion shall require ; for out of this Fulness an Emptying into the most holy and sanctified Vessel may be most easily , proportional to its Growth and Degree . For my Lord said to me , You are not ignorantly to suppose that I willingly do hold back from that which stands in Unity with me : But there is a Cause if any stop be . Then replied my Spirit , Oh my Lord ! Let it be given to me to know , and understand where the Obstructions hath lien ? Answered I was , That the Veil of not Knowing , and not Believing the Things reported of , which do of right belong unto my Virgin Spouse ; also wanting are holy Boldness , and Courage to come freely , and take what is mine , and make it your own ; For be it Known to Thee , It is far from Me , to ingross to My self , what the Father hath so much , and liberally bestowed on Me , was it not that I might give out as Plenteously ? Therefore come with full Assurance of Faith to Me , and ye shall receive Grace for Grace , Wisdom for Wisdom , Love for Love , and Power for Power ; As I have obtained , and received of my Father in Heaven , so you from Me all answerably . Pondering in my Spirit these words of my Lord's , I Replied . How shall it be , that a Spirit should thus be mingled , and made one Pure Lump with Thee , so as nothing of it self for to be ? Answered it was . This should be effected by Dying out of Creaturely Censation , whereby a vacancy of Place , for the Holy-Ghost to rise , and spring , and move , as One Entire Spiritual Body within ; for so it will be when ever there is a cessation , and a rest , from the whirling Thoughts and Motions , which from the outward Astral Birth is . This will be the manner of my coming in this Latter-Day , to stand upon the Earth , which thus emptied is , and refined by the Fire , that never dieth ; which Fire is that Seed of God , that shall multiply it self , to bring your Christ forth , numerously to overspread this World , till all shall be formed a new . Thus shall each one become a Christ , ( or an Anointed ) from this Deified Root opening within their own Soul. And when this Life of Christ shall out-grow its Minority , and come to Maturity of Wisdom and Strength ; then it shall be known what you are made Heirs to , and shall possess , while in the age of time you do remain ; for Christ fully Grown will bring such Gain , as Trains of Heavenly Powers will open and fly like Lightning , that shall reach from one Nation to another , by which the dark Corners of the Earth shall become light . This is the New , and Living Model , which your Lord Christ will now begin to manifest himself in ; Therefore hereunto , Let the Holy Anointed Ones , be ever waiting for me , till Power come over all that is Nature and Creaturely Spirit . Seeing I have ( Oh my Lord ) Liberty of Speech further to proceed for Enquiry into this deep condescending Love of Thine , what upon my Spirit do move , which is , How the ardent Soul , that so great a lover of Thee is , may have frequent admittance into Thy Council-Chamber , to know , hear , and learn , what may be conduceable , to such an high degree of Unity , as hath been mentioned by Thee ; For thou art so over cloathed with Greatness and Majesty , that it is no light , or easy thing to maintain such Accesses unto Thee , as required is in so high an Import as this is : For to know the Secrets that do concern the Kingdom of Thine , and my Joy , and Glory in Thee ? O my Lord , be pleased in This to satisfy me . Which was answered most sweet and mildly of my Lord , in these words . O thou Soul of mine ! thou hast searched deep , for to find a Path of Life , that few have found , because it is all Holy Ground , where none but Spirits that have put on my Spiritual Body can ascend , and keep their feet steady in this Track , which I to God the Father did freely pass ; and so may you , as I in you this Risen-Body shall quicken up , That so , as hereby you may know it is not my Personal Glory , that shall prevent such Spirits , in this their humble , and Love attempt : For I your Lord do well know , it is but expedient you should thus keep up your acquaintance with me ; For great will be your advantage hereby , in taking and receiving from Me such fresh and wonderful Supplies of Wisdom , and Knowledge in the Heavenly Mysteries , as shall satisfy , and quiet the Mind in the middest of an unquiet , and disturbing World. And now I have informed you , in what you are priviledged in , take all care to keep this way of the Spirit all free and clear , that your Flight may not be stopped ; so then you will keep your Dwelling securely above with me in the Heavens , and need not be careful what happeneth to the World beneath ; for your Mountain Scituation in God shall never be moved . Therefore only happy unutterably are they who knows me thus for to be their new living and ascending way , that as with my Spiritual Body , they may go in and out , taking what is for their present use , which they may have from me , all free , as coming in the Faith of Sanctity . Now having taken in these Communications from my Lord , I found a precious feeding hereupon , and did feel such a spreading and quickning Life come upon me , as if all were filled with Christ in every part , which may be compared to Elijah's stretching himself upon the dead Child , which was made alive thereby . Thus the Lord Christ draws a lively Draught of Himself in every part in the Soul , and nourisheth it with his own Royal Blood , which runneth thro' every Vein , by which we know we have put on Christ in his Resurrection-Spirit , and inward Body , to which Perfect Thing coming , Redemption is Finished . Highly blessed are those that shall arrive hereunto . By all these Manifestations , I see the Day of Love is breaking out , to compass the whole Earth , and Christ will no longer a Stranger be ; for so he doth Prophesy in me , That in the Holy-Ghost , he will in this Last Age of the World more wonderfully appear ; therefore I am press'd in Spirit to Excite all that love , and longeth for to see , feel , and know Him , as a Present Counsellor , and Comforter , that they would thus prepare by Pureness of Heart and Mind , waiting for this Love-Star to rise , and multiply it self to numberless Stars of Love , and Power , that may a Heavenly Host be , to proclaim the Glory of Christ's Kingdom . Even so Come , Thou Mighty King of Glory , and make us Kings to Reign over all That of the Earthly Life , as so redeemed by Thee , Thou Lamb of God , to whom the Hallelujahs is given . A Post-Script . Being a Question put to the Author ; which is this , viz. Q. GOD , being so Pure , Holy , and Good in Himself ; How comes Evil and Sin to be awakened , since God is the Original , from whence All Created Beings have proceeded ? As ( now ) both Angels , and all Rational-Creatures are infected therewith all . As this was answered privately , so it is thought necessary and serviceable ( for the publich Satisfaction of All in General ) to be incerted Here , being of a weighty Concern for to be Resolved in , ( which is not from the Reach of Man's Knowledge or Wisdom , but from the Revelation of the Spirit of Christ ( so given in , and in This wise opened ) viz. A. That the Great and Mighty God and Creatour , had all Principles and Centers , both of Light and Darkness in Himself ; with Good and Evil , Death and Life . But all of These ( tho seeming contrary ) were bounded in Unity and Harmony ; So that the Darkness did not mingle , to Ecclips the Light ; Nor the Evil to lessen and diminish the Good ; Or the Death to be hurtful to the Life . The Divine Wisdom kept All in their Place and Station Vnviolated in Himself . But what the Mighty God Procreated , and Generated out of Himself Angels of That Kind ( which kept not their first Station , they derived from their Creator ) All Essences , both in the Light , and in the Darkness , and were very Noble , Potent , and Great . But being ( now ) Distinct , and apart from their Original Root ( The Being of God ) They found a Power in themselves to awaken what Principles or Essence they would ( standing in a Free-Liberty , either to the Good , or to the Evil ) But not being watchful , to keep All in our Bounds in a meek Humility ; A Sinful disorder brake forth , and the Luciferian-Spirits got against the Creator , who , ( hereupon ) turned them out of the Pure-Angelical Principles , so as they must remain Apostates from God , till their Number of Punishment shall be finished . Now , from hence came the Infection of All Mankind . These Fall'n-Angels envying That New , and Heavenly Image . For God , after This , made , and brought forth ( to Replenish , and fill up the void and empty Spaces of the Light World ) Man , whom he had Created in their Room : Upon which they did Conspire , how they might involve This New-Created Being , in the same Fact of Disobedience with themselves , for they were Subtle-Knowing-Spirits , and understood better than Adam , of what Consistency of Principles He stood in ; And that ( through Temptation set on ) the hidden Essence of Evil might be awaken'd in Him ; For He was Essenced both in the Good and Evil ; and so , became more easily corrupted and defiled . Thus we give the Enquirer an Answer to the Question . How Sin at first came in . Now it remains to let you know , How this Poyson of Sin ( that hath infected All of Adam's Posterity ) shall be allayed and expell'd The original Cure hereof , is so known , that I need not set That forth , being generally believed that Christ came in the Flesh to be a Propitiation for the Sins committed in the Flesh. But now a deeper Thing than This I have to declare and make known as Thus. We know all Outward-Births have been conceived in Sin ; And yet somewhat of Good ( from the Original Root of Nature ) hath therefrom ( in every one ) sprung forth . Now know and consider , there is no other way to make a Perfect Cure , but by taking the Sting of Sin out ; and that by another Birth conceived within the Soul ( which is Christ the Quickning-Spirit ) ( that which is a Sinless Birth : ) And as that groweth up , and becomes strong in Spirit , the Sinful Part wythers and dies away . Thus Christ the God-man works out Sin within the Properties of Fall'n-Nature , And so , compleats Redemption Victoriously ; For that which is thus born of God , overcomes the World. 1 Ep. of Iohn , Chap. 2. But here meets me a Question , viz. Is Christ to be conceiv'd , and born in every one for Salvation so Intrinsically ? Yea surely , This is , and must be the Foundation-Seal , whereby God the Father will own , and rescue us , a being the Express Image of his Beloved Son. But again , it may be Objected , That I have verified , that God's Love is so great and large , as All Fall'n-Angels and Spirits shall be Redeemed ; But the Question is , How can that be when so many die without any Appearance of this New-Birth you speak of ? It is so , that millions of Souls do so ( out of this World ) pass away , and much to their Loss and Suffering it will be . Yet know , The Root of the eternal God is every Soul , tho never so Vile and Evil in this Body they have lived in and so died . For Christ is the Light that hath enlightned every one that cometh into the World. John 1. 0 that this Light and Life of Christ hath been shut up , and Sin hath got uppermost , yet Christ ( the eternal Spark of Life ) will save Himself in all that have Apostatiz'd from Him ; Nothing shall suffer Loss but the Fuel of Evil-Works , that cannot pass through the Judgment and Burning ; And if this Life be passed over , and little or nothing of This done ; There must be a remaining in a Fearful-Expectation of going through this Terrible Refining-Work after this Life , in Regions so appointed for that end . Oh! that all careless , desperate Soul-Adventurers , that know not the hard Tugs they must go through to clear and get off , what they contracted of Vile-Matter , and Evil-Deeds in this Life ; Therefore let All be warned to Mortify and Renounce the Earthly-Birth , that so , they may escape the Fiery-Indignation , that will come upon the Workes of Iniquity . Oh! now then , whilst you have Day with the Everlasting Sun-shine of Love in your Souls , Turn into it , and it will Clarify and Brighten you that ( so Saved ) you may be out of all Future-Punishments , and Entrance find into the Joy of our Lord ; which may be known now in This present Time , in the Heavens of a Pure-Heart ; The happy Felicity of which I have already set forth , in this Treatise . So , hoping This may give Satisfaction to the Impartial and Sober-minded , for Information into the Mysteries , that have been under a Veil ( which is now rending away ) for the which break of Day , Let us earnestly Pray . A Visional Appearance , or Prophesy . Iuly 15. 1694. I Had a sudden Representation came before me of a round Globe , like an Oval , that had four Circles , and with in the first Circle , was a Pure white Glass of Light ; in which , there appeared the Personal Prince of Glory , with a numberless Number of bright Bodily-Figures , with whom the Elders were ; They had got Victory over this World , who departed in the Faith of what they now enjoy ; And the Circle that was encompassed , was of a bright flame-colour . Then , next to This was an Azure Blue-Circle ; and here appeared the Faces only of numerous Persons , that are yet living in Bodily Figure in this World ( who some are known , and others unknown to me ) and the Motto that was written on their Fore-Heads was , These are Those who are waiting for to break through into Mount-Sion-Principle , where Christ the Lord , with all that are Redeemed out , and from the Earth are . Then , in the third Circle , which appeared like Pale-Lightning , there open'd Seraphims and Cherubims , bright Angels , very numerous that ascended ; and were appointed as a Guard , always Ministring to Those . And did see them break their Circle , , and come amongst Those , who pressing were into the Light-World . The fourth Circle was a more Dark Dusky-Colour ; And here were those who were yet to be gathered in , and born again ; Some among them were known by Face to me : they were yet but moving in the Dark-Principle ( as shut from the Light. All of This was conspicuously opened unto me . And as I was waiting further upon the Vision ( as it shut up , and opened again the next Night ) Then I saw One Mighty-Potent-Angel break through the Circle where the Glorified-Person and their Elders were ; and a great Shout there was , crying , The Principle of Salvation is broken through ; and now the Beast's Kingdom will quickly go down , and worthy is this Mighty Conquerour to receive ( with the Lamb of God ) Power and Riches , Wisdom and Strength . Honour , Glory and Blessing ; For the way is broken through for such to follow after , who in the same Spirit of Faith are , acquitting their Sensual Reasonings . Then did I see many striving to enter in , but could not till they had relinquished the Name and Mark of the Beast ( which is this worldly Principle ) with all it s Polluted Immercements` and Babilonian Trafficks , which , by the sight of this All-Conquering-Angel , were prevailed upon so to do . Then a Free Pass was made for many ( known by Figure and Name ) to enter in , and to receive Mutual-Power to Multiply and Spread Mount-Sions Glory over the whole Face of this Earth . So will all Nations be made to flow in , at the Rising of this Bright-Orient-Spirit ; for great Powers are moving from the Heaven in very Deed. Oh Mighty Jesus ! Thou art This Circle-Breaker , by , and in such , whom Thou wilt assume , and take up to open the Fountain of Great-Wonders ; by the which , the Lost-Purity , shall again come to be Restored , and the Heavens ( as a Curtain over the whole World spread . This is a Prophetical Vision , the fulfilling thereof draweth near ; Therefore it seemed good to me to add it to the foregoing Part. The Author has much of this kind lying by her ( in Manuscript ) that may yet come to light , as God shall open an Effectual Door , for more to be Revealed , that may Conduce , and make Ready , the New-Jerusalem Bride to be married to the Immaculate Lamb of God : for the which , I say to all , Come , Oh come away with speed . The lifted up Standard of Christ , the Trumpet of whose Spirit does now Sound , that the Dead in Sins may live again in a New-State , from the Resurrection-Life of Christ , who cometh down in a Fiery-Baptizing-Cloud : By which , He will enter into Souls , who willing are to have This Sin-Defiling-Garment taken away . The Oil of the Spirit is still flowing ; but must now stop for the present , till Vessels shall be found and made ready to take it in . For the which , the Incense of Pure Prayers shall still ascend up to Heaven . FINIS . THis Book is to be Sold by the Author , Iane Lead , living at the Lady Mico's Colledge , right against Stepney Church ; and at her Daughters Barbary Walton , at Mr. Mileman's in New-street , at the End of Dean-street , right against the 3 Tuns . And if any one be disatisfied in any Point handled in this Book , The Author is ready to give answer thereunto , while she is yet Living . Notes, typically marginal, from the original text Notes for div A49865-e500 * Note well from hence . Notes for div A49865-e2690 * The Gospel is preached to the dead , or Souls departed . † Ch. 3. 19. & 4. 6. 1 Cor. 3. 13. * Or Christ the Lord. 
A76952	----	Four tables of divine revelation signifying what God in himself is, without nature; and how considered in nature; according to the three principles. : Also what heaven, hell, world, time, and eternitie are; together with all creatures visible and invisible: and out of what all things had their original. / Written in the German language by Jacob Behm, and Englished by H.B. Tafeln von den dreyen Principien göttlicher Offenbarung. English Böhme, Jakob, 1575-1624. This text is an enriched version of the TCP digital transcription A76952 of text R175590 in the English Short Title Catalog (Wing B3408B). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 83 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A76952 Wing B3408B ESTC R175590 45504333 ocm 45504333 171633 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A76952) Transcribed from: (Early English Books Online ; image set 171633) Images scanned from microfilm: (Early English books, 1641-1700 ; 2581:18) Four tables of divine revelation signifying what God in himself is, without nature; and how considered in nature; according to the three principles. : Also what heaven, hell, world, time, and eternitie are; together with all creatures visible and invisible: and out of what all things had their original. / Written in the German language by Jacob Behm, and Englished by H.B. Tafeln von den dreyen Principien göttlicher Offenbarung. English Böhme, Jakob, 1575-1624. H. B. (Henry Blunden) [22] p. Printed for H. Blunden, and sold at the Castle in Corn-Hill, London : 1654. Reproduction of original in: Bodleian Library. eng Mysticism -- Early works to 1800. Theosophy -- Early works to 1800. A76952 R175590 (Wing B3408B). civilwar no Four tables of divine revelation signifying what God in himself is, without nature; and how considered in nature; according to the three pri Böhme, Jakob 1654 12365 19 0 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-12 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Robyn Anspach Sampled and proofread 2008-02 Robyn Anspach Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion FOUR TABLES OF Divine Revelation Signifying What GOD in himself is , without Nature ; and how considered in Nature ; according to the THREE PRINCIPLES . ALSO What HEAVEN , HELL , WORLD , TIME , and ETERNITIE are ; Together with all Creatures visible and invisible : and out of what all things had their Original . Written in the German language by JACOB BEHM , and Englished by H. B. LONDON Printed for H. Blunden , and sold at the Castle in Corn-Hill 1654. TO THE READER With an Account of the following Tractate . IT 'S no less common with men would seem wise , than inconsistent with those that are really so , to find a facile Faith for what they like , and a sturdy Diffidence for what they dislike : Like the twins of a byass'd Judgment , the one favouring of Affection , the other of Prejudice , and both of Partiality . That some Passages in the precedent Life will meet with such , I make no question , and therefore thought it not unnecessary to acquaint them with this Truth , that what therein is related concerning our Author , by the learned Gentleman that penn'd the Narrative , was receiv'd not form uncertain wandring Reports , but Authentick Information , from the Tongues and Penns of those , that ( during his life upon Earth ) were his familiar Associates ; Men consciencious both in Words and Deeds , well knowing what strict account must be rendred of both . And how sad an Account have they then to make , whose Throats , like open Sepulchers , blast with their breath ( as far as their venome reaches ) the most eminent Gifts of God in men that bear his Image ? whereof did they know the danger , it could not but make them tremble to consider how their poysoned Arrows will return and stick in their own Souls : Yet have some not feared malitiously to defame this deep illuminated man of God ; A man whose Writings ( though not to us made Canonical by Miracles ) manifestly appear to have been the Dictates of God's Spirit ; and the Will of God , the Rule of his whole life ; alwaies resigning himself ( as his own Pen testifies ) to the Divine Will : to will and work nothing but according to the will of God . Yet against the spirit of this pious man ( as if they feared an Ecclips of their Evening splendor , by the Day-light of his writings ) have some ( especially among the Lamps of our Tabernacles ) spit forth their Venom , in Aspersions so injuriously false , and palpably absurd , that neither Reason nor Religion , Prudence or Piety , could yield any motive thereunto ; only the Monster of their own frailty . Thus doth the Prince of the Air blind men with self-love ; that though in others they abhor unrighteousness , yet themselves can rashly proceed to sentence , before they understood him , yea some of them , before they had read one Leaf in his Writings : VVhereas others that have seriously studied him , and ( with divine assistance ) understood much of him , can justly as clearly evidence the true concordance of his writings , with the word of God in Holy VVrit ; and their inconsistence with conceited Sects , corrupt Doctrine , both of our own and former Ages , and all Heterodox Opinions whatsoever . Well may be said of him , what an experienc'd Philosopher writeth of Paracelsus ; Cur praestantis viri famam , omni laude dignissimi , periclitari sinemus ? Scripta sua non nisi ad Dei Gloriam , proximique emolumentum edentis ; lucrum utique , ut calumniantur , ex aliorum per scripta ipsius seductis incommodis nequaquam quaesitum ivit ; neque , quod inimici ipsius factitare solent , ideo Medicinae dedit operam , ut ex aegris salutarem faceret ; sed quicquid fecit , bono animo fecit , absque mercede , quam nec accepit , nec opus habuit , artibus suis ipsi absque aliorum detrimento abundè sufficientibus . Omnes prudentes veritatis amatores neminem ei unquam parem fuisse etiamnum credunt . Quod vero ignorantium quorundam invidia contemtim habetur , ipsi nihil derogat , ipse enim manebit Paracelsus , & hi imperiti convitiatores , suam tantum impudentiam prodentes , &c. 'T is true , in respect of the common stile of most Authors , his language may , to some , seem somwhat monstrous ; So do the Characters of Letters to Children , primo intuitu ; and many , even Scripture expressions , to the Ears of the Natural man Besides , he proceeds much by affirmation ; not Disputing , but Convincing Error ; having not received his Knowledge from men , or from the imperfect fallible Principles of the Schools , but from the true Fountain of Wisdom and Knowledg . Nor did he write , as most do , by transcription out of other mens Books ; nor were his Dictates neither , the Products of his own Fancy , but by Divine influence ; and ( as is his own expression ) out of his Three-leav'd Book , which the Hand of God had opened in him : wherein he found the Knowledge , not only of all that Moses , the Prophets , Christ and the Apostles taught in Sacred Scripture , but of all Mysteries also in Heaven and Earth , as himself affirms in his Epistles , and many other of his writings . But lest his own Testimonie should seem invalid , I make bold to insert what a learned German writeth of him . Now ( saith he ) when Reason supposeth that it is ascended up to the height , with its Wisdom and Arts , God hath stirr'd up this our dear Jacob Behmen ( a plain unlearned Tradesman ) and gifted him with such a noble endowment of the Universal Knowledge of God and Nature , and shewn him the Centre of all Beings ; How all things arise from God Originally , consist in God , and again return and flow into him &c. thereby to call man to the knowledge of God , of himself , and all things ; That he might turn from the corrupt Dark being of this World to Christ the only Light &c. This high , rare , and pretious Gift ( which hath not been manifested in the like manner and Degree , Height and Depth , Breadth and Length before these times ) our Jacob Behmen learned in God , hath employed in all faithfulness and simplicity , and lay'd it forth as it was given and imparted to him : And in all his writings hath lay'd his ground in God , and hath reared up his whole Building , very deeply founded , from Him : As Christ speaketh of the wise Master-Builder , that he digged deep , and layd his foundation on a Rock , whereupon he built his Tom'r on High . As it is clearly to be seen how he doth all along , drive and press at God , Christ , and his Spirit ; at Faith and Love ; at the mortifying of the old , and the renovation of the new-man ; And in brief , at the Restauration in Christ of God's Image in us , which did disappear in Adam ; Also he sheweth the Order , Harmony , and Birth of all things ; and how they subsist by the power of the yet uncessantly working word of Gods FIAT , and hold their Analogy and orderly proportion in the wisdom of Gods wonders : But he doth not set it forth with words of Scholastick knowledg , and contrived Art of VVisdom in Babel , and of her Builders ; but as it was given him according to the knowledge of Nature , in his own Gift . And though such Tearms and Phrases as he uses seem hard and harsh at first , yet the diligence of an observant Reader , that earnestly defireth knowledge for his Edification , will ( by the indwelling Grace of God ) so bring him into a right apprehension thereof , that what before seem'd difficult and dark , will at length be plain , clear , and easy , as it hath hapned to my self . Thus far his own Country-man and Accquaintance . Moreover he had the knowledge of that wonderfull Mystery ( containing the Secrets of the whole Creation ) The language of Nature , and that in his Native tongue ; whereby the very name of every thing gave him clear Inspection into the Nature of it . This Knowledge had Adam in his Innocency , but by his Fall lost it : Else it had been understood ( as our Author affirmeth ) in the Language of every Nation . Now to the incredulous , if they could but fathom his depths , I should only bid them ask themselves this Question ; VVhether Art or Nature ever did or can produce such sublime Knowledge , such pure and distinct knowledge of the highest Mysteries ? knowing that upon debate with their serious . Thoughts , they must speak the Negative . But there is a malicious Ignorance possesseth many , by which they condemn all things above their , Sphear , and cry down that excellency in others which exceeds the fathom of their own Comprehensions : I need not travail for Proof or Instance , Istorum plena sunt omnia , They are no where not to be found . Concerning the following Tractate , it contains Four Tables with their Explication ; wherein may be seen , by a spiritual eye , the Ground and Foundation of all the Authors Works , and profound Mysteries ; Yea there is also clearly decypher'd , that so much sought , and so rarely found Secret Cabal of the antient Rabbies . These Tables indeed contain the Summe of all the Authors writings , of all his Knowledge , of all in Heaven and Earth , yea of all the highest Mysteries that Man , in this life , is capable of knowing . The First Table , as the Radix , briefly includes the rest ; The other three are Branches of the First , and all together are properly termed an A.B.C. to all that the Author hath written ; which when I perceiv'd , I could not but much desire their publication ; and not knowing when or by whom that might be done , I furnish'd my self with all necessaries thereunto ; and so by God's enablement perform'd it with that care and diligence , which the Majesty of the matter requires . And though I know it a general Expect , that the skill of a Translator should illustrate his Author , yet that , in this and some other of his Writings , can not well be done ; for whoever ( not perfectly baptised into his Spirit ) shall render them in the genuine phrase of other language , and not punctually verbatim , will force his Reader to a double loss , both in the significancie of expression , and in the mind of the Mystery . In a word , this following Tractate I have annexed to the Author's Life , and both , not unfitly , to his Mysterium Magnum : For the first ten Chapters of that Book , are not only introductory to the following Commentary , but likewise an excellent illustration of these Tables ; wherein the pious Reader , by a due search , may happily find ( pulsanti dabitur ) a greater Treasure than the VVorld can afford , and that to his infinite satisfaction ; which I heartily wish him , together with the Life , Light , and Love of Jesus Christ ; In whom I rest His Servant H. BLUNDEN 1 Table What GOD is without Nature & Creature . What God without Nature and Creature is , and what the Mysterium Magnum is : How God , by his breathing forth or speaking , hath introduced himself into Nature and Creature . 1 Abyss NOTHING & ALL   Father 2 VVill of the Abyss . JE Sonn 3 Delight or impression of the VVill . HO Spirit 4 Science or Motion . VA 5 GOD in Trinitie . Thus is GOD without Nature and Creature considered . 6 VVORD in GOD . 7 VVisdom . Begining of Mysterii Magni of the Eternal NATURE Here begineth Mysterium Magnum as distinction in speaking the WORD ; where the WORD by Wisdom is made distinct , Natural , Sensible , Comprehensible , and Invenible . The Eternal begining of the Principles is here also understood , with Gods Love and Anger , in Light and Darkness . GOD in LOVE GOD in WRATH 9. The First principle Spiri - 8 The second Principle   Moving , Thinking tual Dark , Feeling , Mind , Nature V II Angel , Light , Love-fire . 10 Tincture or speaking of the Trinity . I Desire , II. Prick or Science , III Angu●sh , IV Fire , Angelical World Root of the four Elements . VI Sound or Distinction . VII Essence , or essential wisdom . Austere Cause of Enmity , Fire root of heat .   Hard , Hellish-life , Hell , Sub - Growing or Greening in the Spiritual World . 12 Pure Element . 13 Paradise . Sharpness cold fire Root , Devill , stan - SAL , MERCURIUS , SULPHUR tial . 14 Begining of the external World . Here begineth the external visible World , as the out-spoken visible WORD . 1 Is understood the good Life of the creature which stands in the Quint-Essence . 2 The poison and grossness of the Earth and Earthy Life . 3 The Reader understanding these , all Doubts and Queries cease in him : and Babel is lost in Ignominie . The third Principle     15 Heaven . Starrs 16 Quint-Essence Good Powers . The 17 The 4 Elements . Devill 's Poyson introduced . Out spoken WORD . 18 Earthly Creatures .   A Brief Explication of the first Table , of GOD revealed ; how out of himself he continually begetteth , and breatheth forth himself : And how this Table is to be understood . NUmber 1. Is the Abyss , the Nothing , and the All . There we begin to consider , what God in himself is , without [ or besides ] Nature and Creature ; and this consideration of the hidden God , extendeth unto Wisedom , Numb. 7. Therein is understood how God dwelleth in all , and how all things from him have their existence ; but , himself is to all Incomprehensible , and as a Nothing ; yet through that All , he maketh himself visible , sensible , and (a) attainable . Numb. 2. Is the Will of the Abyss . And by it , at the right side , FATHER , and on the other side , J E. This signifieth the Will of the Abyss , which is the Father of all Beings . And the J E signifieth the Eternall One , as the Name JESUS from the Eternall One . Numb. 3. Is the (b) Delight [ Lubet ] or Impression of the Will ; by which ( towards the right ) standeth SON , and opposite to it , H O , signifying how the self will includeth it self in the place of its possession : The place is the procreation out of it self ; where God begetteth God ; according to the good pleasure of his propriety . The HO is the breathing of the will , through which the Delight passeth . Numb. 4. Is Science or Motion : at the Right standeth SPIRIT , and over against it V A. Science , is the attraction of the Will to the place of God ; where the Will comprehendeth the Delight which proceeded to the Son , or to the breathing ; by which outbreathing is understood the Spirit of God . And here is understood the great Name JEHOVA , as the (d) Tri-une Being ; how the Father of himself begetteth the Son ; and how the Holy Spirit proceedeth from both , and yet they be but one Being , which hath nothing before it . For the Science , in the drawing in , is understood a Root of the Eternal knowledge , or motion . Numb. 5. Is God in Trinity , signifying that the Tri-une Being , may be known , as a Similitude of the Will , Mind , and Senses ; wherein lyeth the eternal understanding . Thus is the Ternarie , the one Eternal understanding , and cause of all things . Numb. 6. Standeth WORD , signifying distinction in the understanding , as speaking , the (e) Perception of it self ; which word abideth Eternally in God himself ; and God as the Power of Perception , is the Eternal good . Numb. 7. Standeth Wisdom , signifying the outspoken Word , as the power of the Divine Contemplation ; wherein God to himself is Intelligible , Perceptible , and Revealed . And thus far is God to the Creature , Invisible , Incomprehensible , not Natural , nor Creatural . Below the line standeth Beginning of the Great Mysterie , or of the Eternal Nature ; As of the Separability , Perceptibilitie , and Sensibilitie of the Properties ; wherein is understood , the Divine Extrication or Revelation , how God introduceth himself in the eternal Nature , in Love and Wrath ; and not in himself , for himself is the one Eternal good , but without Distinction , were not perceptible or manifest . Here is to be Noted , that the 7. Capitall Forms of Nature , are marked ( to distinguish them from the other Numbers ) with I. II. III. IV. V. VI . VII . Numb. 8. The second Principle , standeth to the Right . And Numb. 9. The first Principle , to the left . Thus Numb. 9. signifieth the Fathers Propertie , through the speaking of the Word in Wrath ; And the second Numb. 8. signifieth the Sons propertie in Love ; where the Love of God by the expressed Word is revealed . As that in Love , Numb. 8. sheweth the Angelicall power-world ; and that in Wrath , Numb. 9. signifieth the Dark power-world of Painfulness , wherein God is an Angry God . Numb. 10. Standeth Tinctur , signifying the Temperature of all powers , how there through speaking they go forth in Distinction and Formes ; as first in the 7. Capital Forms , the Desire , Science , Anguish , Fire , Love-Fire , Sound , and Being . And further , there standeth by every Capital Form , what Properties are born and proceed out of themselves . For , if there must be a speaking ; then the power must first contract it self , that it may breath forth it self ; then it begetteth that Comprehensive or Magnetick Impression , the something ( which is the Beginning ) wherein the Fiat which attracteth the powers is understood . I. Is the first Capital Form of the spiritual Nature , and standeth with Numb. I. Desire , which Desire sharpneth it self , from whence existeth Sour , Hard , and the cause of Cold ; and is the ground of all Saltish properties Spiritual , in the Spiritual world ; and Essential in the External world . So also the Desire of Impression is cause of its own overshadowing , or Darkness in the Abyss ; as all these Forms belong to Numb. I. To the desire of (f) Comprehensibility . II. By the second Capital Form , standeth (g) Compunction or Science ; signifying the contraction of the Desire ; where the first enmitie or contrary will ariseth ; for hardness and motion , are not alike . Now in this form ariseth moving and feeling ; as the root of pain ; wherein is understood the Mercurial Poyson-life , both spiritual and (h) corporall ; and in the Darkness the paine or Torment of the wicked life ; Neither was the good life without the root of the Evill manifest unto him ; and that is the root of Gods wrath , according to the Perception [ sensibility ] of the eternall Nature . III. The third Capitall Form is Anguish ; which ariseth from the desire of Impression , and from the Enmitie of Compunction , where the will standeth in (i) Torment , and is there the cause of feeling , and of the five Senses : for in the Anguish all Formes grow Painfull , and then are they sensible of one-another . And here is the Word become distinct ; and is the root of Sulphur , both Spirituall and Essentiall , [ Corporall ] wherein is rightly understood the Hellish Fire in Darkness , in painfull life , as appears in the Table downward . IV. The fourth Capitall Form , is call'd Fire ; where is Understood the kindling of the Fire , from the painfull Sulphurish root ; for the Will goeth out of Anguish again into Libertie ; And the Libertie goeth to its Revelation in Anguish : In which Conjunction cometh that terrible [ like a flash of lightning ] Coruscation , where the Abyss , as the Eternall good , is revealed ; And is in the Forms of Nature , the Understanding and Life , in the dark Enmitie ; and in the Libertie is the root of Joy , or rouzing up the (k) Powers ; and is the kindling of the Fire ; in which kindling the Abyss becomes a shining Light , as Materiall . V. The fift form , is call'd the Love-Fire ; where is understood how the Eternall good , through kindling the painfull Fire , introduceth it self into an elevating burning Love-Fire , which Love-Fire was first in God . But thus only it (m) windeth up it self that it becomes sensible and moving , where in the good Powers are operative . VI . Standeth Sound , or Distinction , as the sixt Capitall Form ; signifying , that the Naturall manifested Life , where the Eternall Divine Word , through the Formes of Nature , hath infolded it self ; and where all the Powers of Wisdom stand in (n) Sound : therein standeth the Understanding Life ; which in Light , is Angelicall and Divine ; but in Darkness it is Diabolicall ; As at the right , Numb. 11. standeth Angell . VII . Standeth Essence or Essentiall Wisdom , of the out-breathed word ; wherein all other Forms are revealed ; and is even the Essence of all Forms ; as good and Divine , in the Light ; but in the Darkness Evill and Devillish : And therein is chiefly understood Mysterium Magnum [ the great Mystery ; ] the Angelicall world is also therein understood ; and likewise the Internall spirituall body of Man , which disappeared in Adam , when the Souls will departed from Gods will ; but revived again in Christ , that giveth to him for the Essence of this Power-World , which is that heavenly flesh . Joh. 6. And it is the dry Rod of Aaron , which in the Spirit of Christ , again springeth up in Man . Numb. 12. Standeth Pure Element , signifying Motion in the Angelicall world in Essence ; and is the One , Holy , Pure Element ; wherein the four Elements , in the Temperature , lay , and is a root of the 4. Elements . Numb. 13. Standeth Paradise signifying the Eternall springing , or spiritual growing , in the Spirituall world ; from which the externall visible world , out of good and evill ( as out of both Eternall Principles ) is breathed forth : In which Source and Regiment , Adam in his Innocency stood ; when the four Elements harmoniously existed in him , as in the holy pure Element . Numb. 14. Standeth Beginning of the External World ; signifying how God by his Word , hath breathed forth that spiritual Mysterium Magnum , as the Eternall Nature of all Spirituall Properties , into a visible externall formall Being ; and through the Fiat , as the Divine Desire , hath fashioned it into Creatures ; There standeth the third Principle , where 3. Worlds in one another , must be understood : as the dark world of Gods wrath ; the Eternall light world of Divine Love ; and this visible fading world . Numb. 15. Standeth Heaven ; signifying the (p) parting Mark , between the internall and externall world ; as of the visible and invisible Essence ; which Heaven standeth in the Essence of the spirituall firie water . Numb. 16. Stands Quintessence ; signifying the spirituall Powers , as the Paradise-Ground in the four Elements ; as well the Astrall , breathed forth by internall powers at the beginning of time ; ●●d is that good in the four Elements wherein the light of Nature shineth ) as an outbreath'd (q) fulgor of the Eternall light . Numb. 17. Standeth four Elements , viz. Fire , Air , Water , and Earth , as the created world , out of the dark and light world , which is the framed word spoken out of the Eternall Natures Essentiall power ; therein did the Devill cast his poyson , which after the fall of Man , was accursed of God . Numb. 18. Stands Earthly Creatures ; signifying that out of the Quintessence and the four Elements , were all Creatures of this visible World created , and only from them have their life . But the animated Man hath also in him both inward spirituall worlds , according to the internall soul of man ; therefore may Gods love and wrath be manifested in him : for wherein the will impresseth and kindleth it self , of that Essence it partaketh , and the same is manifest in him ; as is seen in Lucifer . Thus have you a brief Intimation of the first Table , and [ consequently ] of all the Authors writings ; faithfully imparted , out of a good Christian affection to his loving friends ; and [ is ] as an A B C. to beginners . II. TABLE . In this second Table , God is considered according to his Essence in Unity ; what he is in Trinity without Nature and Creature , whereby he filleth all things , and yet needs no place . AD Father Will IE O Son Delight HO N Spirit Science VA A Power Word Life I Colours Wisdom Vertue TETRAGRAMMATON . In this Table is consider'd the efflux of the Eternal Divine WORD ; how the WORD through Wisedom brings it self from Unity into Separation and Multiplicity ; as well in the Eternal Nature and Creature ( according to which God calls himself angry jealous God , and a consuming fire ; as well as a mercifull God wherein is understood the foundation of Angels & Soules , and how they may receive salvation or damnation . ) Gods Wrath , or Dark World Gods Love , or Light World The first Prin - ciple The Second Prin - ciple . Similitude 1 2 3 4 5 6 7 T I N C T V R E Desire or Comprehending Science or Drawing Anguish Fire Light Love-fire Sound Essence T Dark Feeling or Moving Willing Painful Life Love-Life Understanding Working ER Austere Hardnes Enmitie Minde Terror Joy Five Senses Form NAL Sharpness Elevating Wheel of Life Killing Power Love Sperm In the Septenary without by it self , is understood the Mysterium Magnum , as the 7. properties of the Eternal Nature . In the Novenarie downwards , are signifi'd the properties of Life . In the fourth Form , as in Fire , 2. Principles separate themselves from each other , as Darkness and Light . N Furie Pride Despair Hell Glorie Giving Taking , or Cōprehending A Greater Death False will Lesser Death Souls ground Devill Souls Spirit Angell Praising Increasing T Standing still Breaking From Original separating Folly Wisdom Highnes Humility VR Impotent Self-will Robbing Fantasie Knowledge Strength Throne The second Table Expounded . THe word ADONAI signifieth an (a) opening , or free motion of the bottomless Eternal Unity ; how the Eternal generation , expansion , and effluence of the Trinity of God is in it self . A , is a triple I , which comprehendeth it self Cross-wise , as in a Beginning , Entrance , and Effluence . D , is the motion of the triple I , as the opener . O , is the Circumference of the triple I , as the birth of Gods place in it self . N , is the triple Spirit , issuing forth of the Circumference out of it self as a triple I. A. This lower A , is the object , or operation of the threefold I , or Spirit ; from whence eternally spring Motion , Colours , and Vertue . I , is the essential Effluence of the triple I , where the Trinity floweth forth into Unitie . And in this whole word ADONAI , is understood the Eternal life of Gods unity . The word FATHER , is the Eternall beginning of operation and will in the threefold I of the Unitie . The word SON , is that Operation of Power , as comprehension of the will into which the triple Spirit incloseth it self as a place of the divine (b) self-hood . The word SPIRIT , is the living , issuing motion in the comprehended power ; as by comparition may be understood in a Flower : where the opening or working of the growth , is the beginning ; the power of the working , is the circumference and corporal comprehension of the growth ; and the Scent [ or smell ] which proceedeth from the power , is the motion , or the growing issuing joy-life of the power , whereout the flower springeth ; by which comparition may be seen , how the birth of divine power is typified . The word Power , signifieth the breathing , going forth , understanding , and sensible life ; as the foundation and fountain of the outflown knowledge of (a) distinction . The word Colours , signifieth the subject , or object of Power , where the distinction and Original of the sensitive life and knowledge is understood ; whence an Eternal contemplation existeth . The word Will , signifieth the ebullition or motion in the opened Unitie ; whereby the Unitie willeth it self into Trinitie , as the Nothing , into its proper something , wherein it hath its Motion and Action . The word Delight [ or Lubet ] signifieth the effectual sensibility of the Will ; as the highest ground of original love ; where 〈◊〉 will of the Abyss findeth its self in its (b) something , where it yields it self to something as to its sensibilitie , in which sensibility it worketh and willeth in its own Tast . The word Science , signifieth the effectuall sensible knowledge and understanding in the love-tast ; the root of the five Senses , and the ground of Eternal life : thence floweth the Understanding ; and therein the Eternal Unitie (c) planteth it self . The word , Word , signifieth how the Eternal love of the sensible unitie with knowledge speaketh forth it self eternally into an object : The Word is the speaking or breathing of the will out of the power by the understanding : It is the driving and forming of the eternal power into an infinitness of Multiplicitie ; as the Creator of powers , out of the sole power in vertue . The word Wisedom , is the outflown word , as an object of the divine knowledge of divine will ; as essential power of the great love of God ; from whence all things have received their motion and possibilitie : the ground of all the three Principles ; A Revelation of the Unity of God ; A passive essence of divine Operation ; the foundation of all humility ; the Genetrix of all knowledge of Creatures : An Eternal domicil of the active love of God , and a Ray and breath of the Omnipotent Spirit . The word JEHOVAH , is the most holy Name of God , as the Divine sensual life , the only good ; whereby the Holy Trinity , with Glory and Omnipotency , is understood ; the life of the Abyss , as of the Unity ; which chiefly standeth in the only love : And therein also is understood the most holy Name JESUS : as the egress'd I . is the ground and fountain of the breathing of Gods Unitie , and a forming of the understanding . For the egress of the Unity , leadeth it self with the I into E , as in the sight or beholding of a Chaos ; wherein the Mysterium magnum ( according to the Divine manner ) is understood ; and is a triple breathing of the powers . J E , is the breathing of the Unitie . H O , is the breathing of the J E. V A , is the breathing of the H O , and yet is only one breathing ; but maketh a triple egress , of the 3. Centers or comprehensions . And therein is understood , how the triple I , at last closeth it self in A , as in a beginning to Nature . Under [ V A ] standeth Life , signifying , that this threefold breathing , is a real life and power . Under that , standeth Vertue , which signifieth , the immense Vertue of such a breathing life . Now in this Table is rightly understood , what God , without Nature and Creature , is , in Trinitie ; as in a triple breathing of the Unitie in it self ; where nothing can be said of the place , or dimension of his habitation : for God is neither here , nor there , but every where alike ; as the Abyss is consider'd , namely the Eternall Unitie without Nature and Creature : and thus is he an active power and essence of Unity . But that really such power and vertue is therein , may well be understood , in the effluence of the world , and the Creatures therein , generated by the breath of God : and there is nothing in the being of this world , which beareth not witness thereof , if truly considered . TETRAGRAMMATON . In this Table is also manifested how the holy Name of the Eternall power ; with the knowledge hereof , from Eternity to Eternity ; bringing it self into properties , in Nature to eternal light & darkness ; and how the word of breathing forth , brings it self into a subject , and how self-will & acceptation of properties arise in the subject ; wherein two Essences are alwayes understood ; as Gods own effluence ; and then the properties own acceptation in the free wil ; in which acceptation another externall kinde of subject is understood ; whereby the Unity in its Effluence becomes more external ; and thereby the Eternal love bringeth it self into a sensiblenes , and like a fiery flame , as in the working of divine Power . At the upper end of the Table standeth Dark World ; and under , The first Principle : and over-against it standeth Gods Love , Light World ; and below it , from the figure 4. to the figure 7. the second Principle ; which signifieth how the outflown will doth inclose and overshadow it self , with acceptation of its own desire ; and with the self desire bringeth it self into properties , and causeth Darkness ; in which Darkness the egressed one by fire in the Light is revealed and made sensible ; and is the cause of the Light ; in which Light Gods love assumeth a fiery operation , from the fire of eternal Nature , and shineth in fire through the dark painful acceptation ; even as the light from a Candle , or day in the Night ; whence day and night have their names in Time ; but in the Eternal , there is also an Eternal light and darkness in one another : the Darkness is the ground of Nature ; and the Light is the ground of the joyful Divine Revelation . The Dark world , as the ground of the properties of self-desire and will , is called the first Principle ; because it is the cause of Divine Revelation , according to sensibilitie ; and also maketh a (a) proper Kingdom in it self , as namely painfull torment ; according to which God calleth himself an Angry Jealous God , and a consuming fire . And the Light which is revealed in the fire , wherein the unity of the divine effluence of Love is understood , is called the second Principle , as the divine Power-world wherein Gods love is a love-fire , and active life ; as it is written , God dwelleth in a Light which no man can approach unto : for the power of the unity of God worketh in the Light , and is God ; and the firy quality in the Light is of the eternal Nature ; wherein the Eternal love of the unity Perceiveth and loveth it self . Below the first and second Principles ( in the 7. spaces ) stand seven numbers ; which signifie the seven properties of the Eternal Nature ; And under it standeth TINCTUR , distributed in the seven spaces ; which signifieth the Divine Word in the (b) Temperature , or equality of the seven properties ; wherein the divine powers lie in an equall will , action , and being ; as the outflown name of God , wherein is understood the great Mysteries of Divine power and operation ; with the characters of the letters [ on the left side ] divided into the seven Properties . For the word Tinctur , is that separating word , from whence flow the seven properties . T , is the Tau , or the opening of the Unitie [ monas ] the cross of the triple I a ground to the breathing . I , is the effluence from Tau , or the egress of the Unity , as the cross-Angle of life . N , is the effluence of the sounding Threefold spirit . C , is the cutting of the sound ; where the I as the effluence of Unitie , separateth it self again from Darkness , and where the (c) acceptation of the Eternal will breaketh . T , under the figure 5. is that holy Tau , or the opening of Glory , in the firy sensibility openeth with * firing love , as with Gods Kingdom : and signifieth the great strength of the Light-Power . V , is the true Character of the Holy Spirit with three points , the two upward signify the Fire and Light , and the third downward signifieth the Unity in love , as the meekness . R , with this the holy fire and light , is comprehended in an active natural essence ; for it signifieth the Kingdom , as the Throne ; and hereby is intimated , how the holy Name with the outflown will introduceth it self in Mysterium Magnum , as into the Eternal mystery , whereout (d) existed the visible world . The great Mysteries of the Tinctur , or the highest ground of Gods Trinitie . T , is the triple I , the Father . I , is that begotten I , JESUS . N , is the threefold I , in Spirit . C , signifieth CHRIST . T , in the fift Space , is the Father in Christ . U , is the Spirit of Christ in the Word , which quickneth . R , is the Royall Throne , about which Darknes and Light strive ; there Satan and Christ stand against one another ; namely according to the assumption of Satans self-will , as an Erronious Spirit , and according to the Unity , Christ ; where is understood Love and Anger in one Ground ; but in a two-fold Revelation . Here are understood those that belong to God ; the other , (e) a Lock rather , at this place . In this Table in the 7. Spaces is the ground of Angels and Soules ; as that Great Mystery of the change , in which lyeth all Possibility . Sidewayes , after the seven figures , the efflux from (f) one into seven , is understood . The first Principle is to be understood , unto the Fire ; out of which the Light is manifested : And from Fire to Essence , the Second Principle . And downward under every Propertie , is understood , what kind of Effluence , out of every property , in the cooperation of other properties , doth proceed ; yet not so to be understood that One propertie alone , gives the efflux ; but all seven afford it ; though the first Form is predominant therein , and retains the higher Regiment . As under the figure I. standeth Desire or Comprehending , whereby is understood , that the Desire is Magnetick , and incloseth , and darkneth it self , which is also the ground of Temporal and Eternal darkness , and from that (g) attraction , cometh ( under it ) Sharpness , Austereness and Hardness ; and is the Original of wrathfulness , whence ariseth the Great Eternal Death . For this Magnet , draweth the Powers into it self , and in it self incloseth them ; so that the working Standeth still , and steps into Impotency ; as under the Number 1. appeareth . Under number 2. standeth Science or Drawing , which is the second Form to Nature ; as the motion of the Magnetick attraction , from whence the sensibility of Nature existeth ; and is the ground of all Contraries , for Hardness and Motion are Enemies ; Motion breaketh the hardness again , and yet also begetteth Hardness by attraction . Thus two Essences have their existence in the desirous out-flown-will of God ; as the drawing of the Magnetick power , giveth Motion and Sensibilitie ; and the thing attracted affordeth Essence ; wherein is understood the cause (h) of Spirit and Body ; as in the attracting of Sensibilitie is caused the Spirit ; and in the extracted , the body or cause to Corporietie . Now if this attraction and Essence be not able to reach the Light of Gods Unity , whereby it may be mollified ; then in it self remaineth onely a Meer Enmitie , and is the cause of the torment of Fury and ambition : whence existeth self-pleasing , and Pride ; for the will of self-pleasing is a false-will , a continuall corruptor of it self , and its Essence . And in these two Forms , Desire and In-drawing , in their out-flown Properties , is understood Gods Wrath ; and though they be the ground of the sensible life , Yet if the light shineth therein , then are they the ground of the Joy-Kingdom , as an inward motion of Gods Unitie ; and a ground of the five Senses ; whence also the creatural life hath taken its beginning ; and therein standeth its (k) corruption , so farr as it loseth the light : for it is the Spring of Hellish Anguish , as the cause of painfulness ; and is also the Root of Natural life . In the third space standeth the third Form of Nature called Anguish , as a spiritual Sulphur-source , according to its propertie : This taketh its Ground from the first and second Form ; as from the Magnetick Desire , and from the Motion of Drawing ; where the out-flown Eternal will , in that unquietness standeth in Anguish . This Anguish is the cause of Natural Will , Mind , and the Senses , and is the Wheel of Life , as the cause of the Firing-life : for when the out-flown will of Gods Unitie standeth in Anguish , then it longeth again after Unity , as after Rest , and the Unity or Rest longeth after Motion and Revelation , for in the Unity there can be no Revelation without Motion ; and therfore the Divine will freely floweth out of it self ; and the Divine (l) good pleasure in the out-flown-will , bringeth it self into a Desire and Motion unto a sensibility ; that it may perceive it self , and remain two in one Essence ; as the sensible Divine delight , and the cause of sensibility ; wherein God calleth himself a Loving God , according to the sensibilitie of Divine Love-delight ; and an Angry God according to the cause of sensibility ; as after the Eternal Nature . And thus , we understand by Anguish ( when the divine Light is not revealed therein ) the Hellish fire , and an Eternal despair and Terrour : where the Self-will of Nature continually standeth in a dying Torment ; ever desiring to be released from such a condition , which I therefore call the (m) lesser Death ; it is the Eternal dying Death ; but in the Hardness , it is the great still-standing Death . This Form if it hath not Light , is the head spring of the false minde ; but if it perceiveth Light in it self , then is it the spring and ground of the sensible mind , and the right root of fire , as appeareth in number 3. downwards . The fourth Form , numb. 4. is the Fire of the Eternal Nature ; understand spiritual Life-fire : and that existeth from a continual conjunction or conjoyning of Hardness and Motion . Understand , that thence ariseth the Painfulness ; but the Splendor existeth from the Delight of the Free-will ; where the Unity of the Delight [ good pleasure ] is acuated in the properties ; then like a flash [ of lightning ] it shineth through the continued Conjunction , of the great meekness of the Unity , and the Fierceness and Motion of the three first Properties ; for then it is in the Essence of the Conjunction , as if Steel and Stone were rubb'd together ; whence the flash ariseth . Such a Flash , is the true Natural Life of the Eternal ; for it is the Revelation of Divine Motion , and hath the properties of Nature ; and also the Revelation of the Unity of Gods effluence in it self . Now which of these two getteth predominancy , in that standeth the Life . The splendor of the Fire , is the Light from the effluence of Gods Unity ; and the Essence of the Fire is the out-flown will , which hath brought it self with the desire into such Properties . Thus in the out-flown firy will , we understand Angels and Souls ; and in the sensible sharpned Lights power from the Unitie , we understand the Spirit wherein God is revealed , and understood in the spiritual essence ; and in the Fire two Kingdomes separate themselves , as the Kingdom of Glory from the efflux of Gods Unity , and the Kingdom of the properties of Nature ; and yet [ these two Kingdoms ] dwell in one another as one . The Kingdom of Nature is in it self , that great Eternal Darkness , but the Light is the Kingdom of God ; of which S John saith , The Light shineth in darkness , but the darkness comprehendeth it not . As day and night dwell in one another , and yet the one is not the other . Thus from the Fires own propertie , comes the painful life , if it break it self off from the Eternal Light , and doth ( as in the propertie of selfhood ) enter the object ; then is it only fantastick and foolish ; even such as the Devills were , and the Souls of the Damned are ; as appears Numb. 4. downwards . In the fift Propertie of Nature , is the second Principle , with its foundation understood ; as the Essence of the Unity in the Light-power ) where in the out-flown Unity is a fire-flaming-love understood , whence existeth the true understanding-Spirit , with the five Senses . The first three Forms are only the property to Life ; and the fourth is the Life it self ; but the fift is the true Spirit . When the fift property is revealed out of the Fire , then she dwelleth in all the rest , and changeth them all into her sweet love , that no more painfulness nor Enmity is discerned , but even as the day changeth the night . In the first 4. Properties , is that life like the Devills ; but when the Lights-power ( as the second Principle ) is revealed in the property , then is it an Angel , & liveth in divine power & holiness , as appeareth in the Num. 5. downwards . The sixt Property , is the Understanding , as the Sound , where the properties in the Light stand all in an equality ; then they rejoyce , and the power of the five Senses is manifest , and all the properties rejoyce in one another ; and thus the love of the Unity leadeth it self into working , willing , sensibility , finding , and (n) celsitude . Thus is there a contrary in the Eternal Nature ; that the Properties existing therein , the love is known , and that there might be something , to be beloved , wherein the Eternal Love of Gods Unity may work , and God may be praised . For if the properties of life be penetrated with the Divine love-flame , then they praise the great love of God , & yield themselves all again into the Unity of God . Such rejoycing & knowledge could not be revealed in the Unity , did not the Eternal will bring it self into painfull moving properties . The Seaventh Property , is that Essence , wherein all the other are essential ; wherein they all act , as the Soul doth in the Body : wherein the Natural , Essential , Eternal Wisdom of God ( as the Mysterium Magnum ) is understood ; out of which the visible World , with its Essence and Creatures , did arise . Thus by this Table is understood the hidden Spiritual world , as the Eternal manifestation of God ; from whence the Angels and Souls of Men received their existence ; therefore may they turn themselves to evill or good , for both lie in their Center . This Spiritual world is no other than Gods revealed Word , and hath its being from Eternity to Eternity ; for therein is Heaven and Hell understood . III. TABLE . The seven Properties of the visible World , or external Nature . MACROCOSMUS In this Table is signified , how the hidden Spiritual , Eternal Word , ( as the Mysterium magnum ) by the motion of Gods Word issued forth , and became visible , manifest , and Material ; And how the inward Powers , through Gods working , have comprehended and fashioned themselves ; how good and bad in every thing is to be understood ; and yet there was no evill in Mysterium magnum , but existed through the sensibility and assumption of self-desire . Here also is shewed what in the working issued forth from every property , and which have the predominancy ; according to which every thing is formed and governed . 1 2 3 4 5 6 7 Ground of Nature Pure Element Para - dise Cold , Earth , Snow Original of Air Fire of Essence Heaven Light of Nature Starrs Water Saturn Mercury the planet Mars Sol Venus soft Jupiter Luna Sal Mercury thunder Sulphur Flesh Sal-niter Oyl Power Body Black , Gray Mixt-colours Red Yellow Green , and white within Blew White without within Red and Green Melancholy Collerick Sanguin Phl●gmatick G●ossness of S●one Metal , Stone Rust Growing Pearls Jewels Menstruum Lead Quicksilver Iron , St●el Gold Copper Tinn Silver Bone Wood Herbs Res●n Tincture in the Earth Swe●t Bitter Grass Sour Poyson 〈◊〉 Opening Healing Srengthning Flesh Stopping Smelling Feeling Seeing Tasting Hearing Loathing of Nature Dying Lying Wrath War Richness Noble Reason Own possession Lord Craft Force Justice Faithfull Truth Simplicitie Stealing Deceiving Losing Finding Earthly Love being friendly Lightminded Obstinate Sad Confounded Senses Careless Constant Pure Jo●full Ignorant Earthly Beastly Evill H●●venly Modest Sensible Low ●olfe Fox Dogg Lyon Bird Ape Great Beasts Worms Venemous Wormes Evill Beasts Good Beasts Flying Beasts Tame Beasts Fish . An Explanation of the third Table , MACROCOSMUS . IN this Table is understood , how the hidden spiritual world hath made it self visible ; and with its own breathing forth , hath made it (a) an object where the Eternal Principles are out-flown ; and the powers therein became co-material . For the External Nature is no other than an efflux or object of the Eternal Nature . The 4. Elements exist from the first 4 Properties of the Eternal Nature ; as the Earth and grossness of all Essences of the Dark desire , where the other six Properties alwayes became co-material ; as we may conceive of Metals and Powers , good and bad . The Air existeth from the motion of the Magnetick Impression ; The Water from the abruption [ breaking off ] of the Impression , where Heat and Cold are in Strife ; the Fire of the spiritual fire . The cold is Perceived in the Magnetick sharpness , as in the right root to Fire . Before the seven Properties , above the Table , standeth Ground of Nature distributed in the three first Forms . And in the fourth and fift Form or propertie , is divided the word Pure Element . With the word Ground of Nature , is understood the root of the 4. Elements , as the four causes of Motion and Sensibility . By the word Pure Element , is understood the Temperature , or the equalitie of Nature , and the four Elements ; where the Light also is sensible , Moving , and Elemental . Thus is understood , how the Eternal Element , as the motion of Divine Power is accuated by the ground of Nature , and revealed in the Light ; where the pure Element is the motion of the inward Spiritual world ; and at the Creation of the world , went forth into a Being ; and is understood of the fift Essence . The word Paradise in the 6. and 7. Properties , signifieth the spiritual work in the Lights Essence ; as a springing up , or spiritual growth , which at the beginning of the world , sprung up through all the 4. Elements ; and out of the Earth formed it self into all manner of fruits , and changed all the properties of wrathfulness into a Temperature . But when those fierce properties , with the 4. Elements , were awakned , by the alienated desire , and false will in Adam , and attain'd the Dominion , then the Greening [ springing forth ] retyr'd back ; that is , it remayned in the Tincture of the inward Ground , and is yet in the 4. Elements , but , in the Inward Pure Element only ; and may not be attain'd but in the New-birth of the inner man ; and in the material Tincture , wherein the Paradisical working is also fully manifest to our understanding . This Table sheweth from whence all Essences [ or Beings ] in this world did arise ; and what the Creator is ; namely that the Creator hath been the divine power-world ; which the (b) Unity , as the Eternal will , hath moved , which will , is God himself , But the Separator or Divider , was the owt-flown will in the spiritual world ; in such motion , he issued out of himself , and made him a subject for his working ; in which motion , one subject issued out of another continually , untill the external matter of the Earth ( through the divine motion ) was drawn into a Mass or Chaos : and this drawing of the Motion standeth thus still : all things therefore fall in the deep towards the Earth ; and that is the reason , that all Power of motion , even to this day , and to the end of Time , continueth so . The seven Dayes , and seven Planets , signify the seven Properties of the spiritual world , The three Principle in Spiritu Mundi , as Sal , Sulphur , and Mercurius , signifie the Trinity of the divine Revelation ; as an everlasting Spring or Fountain , whereout all external Creatures are flown , do flow , and will flow , even to the end of this time ; and therein the Separator , with the 7 Properties , is understood . In this Table we see what proceeded from the 7 Properties ; and how the Spiritual power hath brought it self into a Material one ( as in the seven spaces downwards appears ) whereby we may understand whence Good and Evill sprung up in this World . IV TABLE . MICROCOSMUS . In this Table MAN is held forth ; What he hath been in Paradise ; as also how the Properties in him ( without assuming Self-desire ) equally stood in the Image of God : and what he is become through Satan's Deceits : what that Monster of the Serpent ( whereby he is become earthly and mortal ) is in him . And then how Gods Word and LOVE came in to help him again , new born in CHRIST , daily destroying that Serpentine Image : also in what danger & misery he standeth in such an Image , either on the ground of Hell or Heaven . Also a similitude of Divine Revelation and Knowledg in the seven Properties according to Time and Eternity , formed out of all the Three Principles ; for a further understanding how he is wisely to regulate his Life ; and unto what driving [ impulsion ] he should yield himself . Humane Ground before and after the FALL 1 2 3 4 5 6 7 T I N C T U R S OU L E S PIR IT BODY ♄ Saturday ☿ Wednsday ♂ Tuesday depiction of sun Sunday ♀ Friday ♃ Thursday ☽ Monday Adam in Paradise Desire Motion Sensibility Seeing Loving Rejoycing Heavenly flesh Erring sp. Sharpness Anger Pain Bitter woe Hating Despair Passion Christ Gods word Life Acceptance Sweet Glorie Power Divine Essence Adam in Paradise Similitude Out going Spirit Heating High Humble Will Praising Unity Sathan self-seeking Self-knowl . Self-will Dominiering Pride Reproaching Folly Christ Gods unity Resignation Suffering Yielding Desire Equality of Power Wisdom Adam in Paradise Tasting Thinking Mind Understanding Spirit Speaking Evestrum of Nature Sathan Desire of division Lying Anguish Doubting Fall Stinck Extruding Christ Baptism Law Breaking Hopeing Humility Believing Genius or Type Adam in Paradise Strength Pentrating Might Holy Modest Powerfull Throne Sathan Lord Potent Malice Thirsty Wanton Mad Self honor Christ Humility Obedience Mercy Forgiving Going Generating reverence Adam in Paradise Angel Officious Mild Friendly Beauty Vertue Diligent Sathan Devill Perverse Theevish mind Murther Belial's Whore Poyson Earthly flesh Christ Christ returning repentance New life Holy Restoring Sophia Adam in Paradise Heaven Child like Secret Manifest Singing Sounding Paradise Sathan Hell or Perdition Strife Torment Ever falling Fantasie Changing A Den of the Deep Christ Christs Calling , Teaching , Dissolving , New mind , Rejoicing Praying , Springing . An Explanation of the fourth Table . MICROCOSMUS . IN this Table , Man is held forth as a similitude of the Three worlds , according to the Soul , Spirit , and Body ; What he hath been in the beginning , according to his Creation ; What he is become in the fall , by the Spirit of Error ; and What he will be in the new birth through the Spirit of Christ ; which is a true Essential Image , out of the three Principles of the Divine Revelation ; as from the outflown Word of the Divine will . Man according to the Soul , is an Eternal Nature of the firing quality , as a spark out of the Center , from whence the fire existeth : If this ground cannot reach into the divine Light ; then is it a Darkness of the Magnetick attractive desiring power ; but if he reacheth out of the fire , unto the light , that his Magnetick desire feeds on the out flown Unity of Gods Love ; then ariseth from that fire the good true Spirit , even as light shineth out of a Candle . These are now two Principles , the Soul , in the fire of Eternal Nature ; and the Spirit in the light of Divine Power . But the Body is the third Principle ; as an Essence of the visible world , from the Starrs and Elements , formed into an Image , out of the seven Properties of Nature . The Soul hath the seven Properties of the inward Spiritual world , according to Nature ; But the Spirit of the Soul is without these Properties ; for it standeth out of Nature , in Gods unity but through the Souls firie Nature , is manifested in the Soul ; for it is the true Image of God ; as an Idea , in which God himself worketh and dwelleth ; so far as the Soul brings her desire into God , and submits unto Gods Will : if that be not done , then is this Idea , or Spirit of the Soul , dumb and actless [ not working ] , standing like an Image in a Looking-Glass , which soon vanisheth , and hath no being , as it befell Adam in the Fall . But if the Soul submits to God , and bringeth its Magnetick hunger into Gods Love , the Soul then attracteth divine Essence , namely , the Essential Wisedom of God ; then her Idea or Spirit becometh Essential in the Lights power , and obtaineth a pious life ; as being then the true Temple of God , wherein Gods Unity is revealed and operative . But if the Soul herself with her desire , bring in self-love ; and with her desire turn herself into the seven Properties , to try them ; and feedeth on the vain delights of the seven Properties ; then she extolls herself , and maketh to herself an (a) Evestrum , as an Astrall Object ; which Evestrum presently hungreth after the vanity of the false delight ; even as it befell Lucifer and Adam , where the Evestrum of Lucifer imagined it self into a Phantasie ; and the Evestrum of Adams Soul , into the Animalish Properties of the External world ; whereby the Soul was poysoned , and the Body ( out of the Earth's Limus ) was suddenly infected ; that the Animalish properties awakened in him , and longed after Earthly , Beastly sustenance ; as Heat , Cold , Sharp , Bitter , Sweet and Sour ; and with these Properties introduced it self into a springing fountain of such delights ; and so with the desire , Fed on Good and Evill ; whereby the Image of God , as the Idea , became obscure and unactive . Thus the true Spirit ( as the active Idea ) became dumb and dead , even as an Image in a Looking-glass ; and so was the Soul cut of from God , and stood in a Naturall will ; but Gods will in the Spirit worked work'd no more ; and the will of the Evestrum ( as the Opposite Image of the dark eternal world began [ to work ] , for the holy Genius was changed . At the head of this Table standeth TINCTUR divided into the seven Properties ; which signifieth the Equalitie of the seven Properties according to the Soul & Body that in the first man before the fall , the propertie [ or inclination ] to separation , (b) and Acceptation , stood in a like will ; and all its desires were brought into Gods Unitie : thus were they the true Paradise ; for the Essential Spirit with the Unity of God , was revealed in them , who were to work through Gods love in all things . But the Devill envied them , and with his false Lust deceived the seven Properties of life , and perswaded them , it would be good for them , and they should become wise ; if the Properties ( each one according to its kinde ) would introduce themselves into self-Acceptance , then should the Spirit tast and know what was Good and Evill : but then it could not subsist in Gods Unity , of that he told them nothing . But no sooner had they brought themselves in their own lusts , than such a strife and contention awakned in them , that all the Properties began to be formed in their self-hood . Thus the Unity , as the Element , was broken [ or divided ] , and the four Elements strove for predominance ; whereupon suddenly from without , fell in the Inequality , as Heat and Cold , and the Astral division working in the Body ; and Gods wrath ( according to the Dark worlds propertie ) in the Soul ; which caused in them ( according to the Soul ) , Horror , Anguish , Necessity , and Eternal despair ; and in the Body , arose Heat , Cold , Woes , Sickness and a Mortal life . Thus Gods Image , the whole man , fell from his Ordinance ; and became a disguised monster : and the awakened Properties presently began to set up their Government , with Envying , Murthering , Raging , Tearing and Tormenting . Love was changed into Pride and self-love ; Desire , into Covetousness ; Sensibility , into Envy ; and the lifes fire , into wrath : Thus was the Hellish foundation , in the whole Man , revealed , and ruled both in Soul & Body . Now this Hellish Foundation , is the Spirit of Errour ; for which man must have been damned , had not the Divine mercy , the Serpent-treader ( as the efflux of Gods love ) after the fall , been presently (c) promised to the New birth , in the Holy Name Jesus . Which holy Name hath , in meer mercy , and great humility for mans soul & body , given it self forth , assumed humanity , broken the power of the diabolical Spirit of Error , killed the lives self-will , & brought again the Properties into Gods Unity . There the true Spirit ( as the human Idea and Gods Image ) is renewed again , and filled with the Divine Love-Essence . And thus the human Soul , through Christs Soul and Spirit in that love and divine Essence , hath again attain'd an open Gate unto God . Thus in this Table is held forth [ or drawn to the life ] what Adam hath been ; what , through the Fall , he is become ; and how he is again Redeemed ; and what is his New-birth out of Christ Spirit . And these are delineated in the seven Properties under the Word TINCTUR . In which Properties the Soul hath its Center , and in which the Spirit , and in which the Body [ have their Centers also ] of which the Reader may further consider ; for under them stand the seven Dayes of the week , intimating , that Man is even the same . This Table sheweth what Man is internally and externally ; first according to the good Adam , and then according to the corrupted Adam ; and also what he is again in Christ . Whereby , we may understand , how Evill and Good is man ; and whence exist the Propertie of good and evill , both in the mind and senses . By the word Sathan ( signifying the Spirit of Errour ) is not understood a Creaturely-Devill ; but the Spring [ or fountain ] of the Spirit of Error . And by the word Christ , is understood the New-Man ( according to the internal ) in the Spirit of Christ . The other spaces , are understood as in the other Tables ; wherein is understood the cause of mutation . FINIS . Notes, typically marginal, from the original text Notes for div A76952e-670 (a) Invenible Finditch . (b) Good pleasure , Beneplacitum . (d) Three in one . (e) Or sensibilitie . Emp●ndligkeit . (f) Infassligkeit . (g) Pricking . (h) Essential . (i) Cruciatus . Qual . (k) Faculties . Kraffen . (m) Infoldeth Wickeit . (n) N●yse Shaue . Thus hath this place been before the fall of Lucifer and Adam ; namely , in an equal temperature or Harmony , of the 7. Planets and 4. Elements . (p) Heaven is the parting-mark out of the spiritual fire and water between the Heavenly and Earthly . (q) Or shine Glast . Man having 2. Eternalls in him ; may be saved or damned . Notes for div A76952e-4210 (a) Or expansion . (b) Egoitas Ickheit . (a) Distinctness . Vnterscheiedligkeit . (b) Aliquid Etwas . (c) Groundeth . In the Eternal , is an Eternal light ; but in the time he●e on Earth , darkn●ss ●s the gr●und of N●ture ; and light the ground of the Kingdom of joy , the Revelation of God ▪ that we may behold his works and our selves . (a) Own Eigen . (b) Moderation or mean . (c) Or a willing receiving . Annehmligkeit . * Fewrenden Lieve . (d) Originalis , is outspoken . (e) Ein Shcios darier an diesem Orthe . (f) Monas . (g) Orig. Drawing in . (h) Orig. to . (k) Consumption . Verterbnus . (l) Lubet . (m) Little . (n) Highness Hochkeit . Notes for div A76952e-8510 (a) Gegenwurff . The Pure Element is the equality in the Elements ; and is called the Quint-essence of the Elements ; as the Tincture of the equality of Nature : both are the occult Arcanum so much sought for . (b) Monas Einheit . God made first the Angelical light world , which in this place ( after the Devills Apostacie ) separated into this external visible essence . Notes for div A76952e-11680 What Man is in his Trinity ; as first according to Paradise ; Secondly , according to he Spirit of Error ; Thirdly , according to the New birth , which Christ teacheth and will have , John 3. N. B. The Difference between the Soul , and the Spirit of the Soul which without God , is but a dead Image . (a) Evestrum is a continued Astral Influence in the 4. Elements , and likewise , an Astral Spirit in Man . How the holy similitude of God in Man became quenched , and a monstrous Image assumed . (b) Acceptabilitie Annehmligkeit . Thus was our nature first corrupted : which ground was never before so plainly discovered . (c) Origin is in-spoken . Souls ground . 1 , 2 , 3. first Princip. Souls Spirit out of God 4 , 5 , 6. second Princip. the Body . 7. Heavenly , now earthly . 
A49869	----	The heavenly cloud now breaking the Lord Christ's ascension-ladder sent down to shew the way to reach the ascension and glorification through the death and resurrection / by J. Leade. Lead, Jane, 1623-1704. 1681 Approx. 102 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49869 Wing L785 ESTC R42101 23830075 ocm 23830075 109584 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49869) Transcribed from: (Early English Books Online ; image set 109584) Images scanned from microfilm: (Early English books, 1641-1700 ; 1703:23) The heavenly cloud now breaking the Lord Christ's ascension-ladder sent down to shew the way to reach the ascension and glorification through the death and resurrection / by J. Leade. Lead, Jane, 1623-1704. 40 p. Printed for the author, London : 1681. Imperfect: faded, with slight loss of text. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Second Advent. Private revelations. Mysticism. 2002-01 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 Mona Logarbo Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion THE Heavenly Cloud Now Breaking . THE Lord Christ's Ascension-Ladder Sent down ; To shew the way to reach the Ascension , and Glorification , through the Death and Resurrection . By J. Leade . JOHN 20. Vers. 17. — Go to my Brethren , and say unto them , I ascend unto my Father , and your Father ; to my God , and your God. London , Printed for the Author . 1681. The EPISTLE . Grace , Mercy , Love , and Peace , from him who is the first begotten from the Dead . TO all of you who rejoice to die daily out of that Life which is essenced in Sin , Curse , Bondage , and Sorrow , to such the following Treatise is commended ; knowing to no other it will be pleasing , but them who have received the Spirit of Christ , that hath convinced of the necessity of dying , out of the Body of Sin , offering it up as a whole burnt Offering upon Christ our Sacred Altar . Who is it then that would grieve to die thus , to become a living Sacrifice , for so great a Joy and Glory as will hereupon follow , as will be matter of great encouragement to go forward on in spiritual dying till Sin expire , whereby secured you will be from the Serpent's Sting ? Who can therewith reach no Souls that are plunged into this dying Pool , where Christ the Lord hath first moved , to purchase a full and perfect Cure ; to heal every spiritual Malady which the Soul groaneth under . For which end I am commissionated , as both Servant and Friend to my Lord , and Heavenly Bridegroom , to invite you to the great Supper of God , and the Lamb. A Table here is furnished , suitable to four ranks , and degrees of Persons and Spirits . The first Course that is set hereupon , is the broken , and crucified Body of our Lord Jesus . This is proper Food for dying Saints , who by eating of this spiritual Flesh , may come to have their own sinful Flesh to die , and moulder away ; for it is known , and experienced , as we do daily feed upon a Crucified Christ , it devours , and gradually works away the life of Sin , and all the evil Effects of it . Whoso is wise , let them understand , and find out this Mystery , and discern , and taste the Lord's Mystical Body ; which being well digested down , the Table is again spread for such , who are risen from the Dead . Now what is it comes on here ? behold and see ; Christ the Lord presents himself in a Paradisical Body , and saith , Children , here I give my risen Body , as more powerful , strong , and pleasant , to seed upon : For you it is , who have not feared to encounter the Death . Oh , what less is this , but the Marriage Feast , where the Water is turned into Wine ! and by the Governour of this Feast , ye are most earnestly called upon to eat of this transmuted Body , which is so restorative , as nothing of putrefaction shall more be known in the Soul's Properties . Such sweetness , and pleasure there is in eating of this Paradisical Body , that all other perishing things are disdain'd , and put out of taste . What joy now is it to God the Father , to see his Table beset with risen and spiritual Souls , saying , hasten and dispatch ; also from this Degree , taking off , and setting on that , which is proper for Ascention . Here now Christ the Lord comes down as a mighty Eagle , Body rushing , without spreading Wings , to bear and carry away the Waiters for Ascention , that with him they may go up to worship in the New Jerusalem , there for to hold the seven days Feast of Tabernacles , with all high celebration of praises . Here you may believe a Table is most richly furnished , in the most high and excellent degree , for all of the Lord Christ's ascending Eagles , which cannot be satisfied with any other prey , but to feed upon the glorified Body , which filled is with all the fulness of God , which flows largely into them , whose Vessels are here prepared . Now then , in the fourth and last Ministration , What may be expected in the great Nuptial-day of this Feast , when the Holy Trinity shall descend , in the ascended Angels of Time , for the celebration of the Marriage with the Lamb , and Bride ? What Joys and Glorys are now renewed ? for now appears the glorified Person of Christ , for a publick owning of his ascended Ones ; and crieth , in his Fathers , and his Own , and Holy Ghost's Name , saying , These are those in whom I will be glorified ; the long-sealed Fountain is broke open ; the everlasting Mountain droppoth down the Powers of the Holy Ghost . Come all ye who have laboured and not fainted , and have yet kept up your Faith till this day , you are those that are to be fed and nourished with all the choice and precious Fruits of the Tree of Life , and are ordained to be those Josephs that shall give out of these Heavenly Stores , and maintain an open communit , to the thirsty and needy , that in a divine Hunger are , that they may also be enriched , and partake of the same Glory with you . This is the Lord Christ's own Prophesy , now renewed by his Spirit , and is sure and stable , and nigh to be fulfilled in those , that shall advance on , to all of these Degrees , that are mentioned and further enlarged upon in this little Treatise following : For that Day-spring from on High , that hath visited me , would not have me to conceal those considerable Heavenly Mysteries , that I have been taught in by the Holy Unction , having well assured me , that there is a bright Star that from Heaven shall descend , and closly attend all these practical and weighty Truths revealed , and fosten them with a Golden Nail , which shall not be moved away ; tho I am made to know also , that this Divine Ray shall pass over some , and glide away without making any impression . The which sort I shall spare to make mention what losers they will be , by slighting and neglecting this feastival Invitation ; I shall leave such to take what they will not care to find . But now to return to them who all desirous are to taste of those choice and heavenly Portions , who most readily do embrace their Lord and Bridegroom's Call to this continued Spiritual Feast . Know it , that for you , great Things are prepared in the New Jerusalem , there to have Communion in one Spiritual Body at one Table , each one according to their measure , and degree which they have attained unto , without grudging at one another : for you may see how the Lord Christ hath set himself forth in a four-fold transmutation in his heavenly Humanity , for a feeding and strengthening Life , to four sorts and ranks of Spirits , that all may participate according to their growth . 1. For new-born Babes . 2. For Children . 3. For the young Man's State. 4. For Elders or Fathers , who are come to full and perfect Age , from whom may be expected the generating Power of the Holy Ghost , to go forth for the replenishing the New Heavens and Earth . So as now ye may see here is suitable provision for every sort and degree , according to their Calling and Election in God , for Communion in one Body together . Oh why should there then arise such emulations , strife , and spiritual Wars , among the Heaven-born Spirits that should meet one another in Harmony , Love , and Unity ? Great is this Evil which hath , as a Leprosy , spread over all Nations , Kindreds , and Tongues ; and truly the Infection is got so deep in , as I see no cure here for , until the mighty Sealing Angels do come forth with Viols filled with the Love Oil of the Holy Ghost , to pour forth every-where that ; so that the Lord Christ's disjointed Body may come , Bone to his Bone , and Member to its Member ; for the which we shall not cease to invocate , and daily intercede for the Holy Trinity to hasten the Saints gathering into this Unity , for which a hopeful approach there is , which I in spirit do see ; for which end this is sent out as a Pilgrim to find whom it may meet with in this lonely Walk . Oh how great would be our rejoicing , to meet with some fellow Travellers herein , that are resolved in God's Power not to grow weary or faint , till they may reach the top-step of this ascending Ladder , that we may together be comforted , supporting each other , while in the travelling way , still putting off , and putting on our changeable Raiment , that we may sit down at the great Supper of the Lamb , whose Joy will be so great , that as a Bridegroom , he will come forth himself to serve us , with the new Wine of the Kingdom , that will spirit us , for the great things that are to be brought forth into manifestation ; which things are now upon the working Wheel , tho it worketh hiddenly in such chosen Vessels , whom God will honour as his faithful Stewards , being intrusted with the great Secrets of his Kingdom . I shall now conclude , with all true servour of Spirit , and Love , for the effectual operation of the Holy Ghost , to attend this whole Matter and Subject , which hath been given forth . It was my purpose , that some preceding Openings and Revelations given to me , should have been the first-born in way of publication ; but the wisdom and counsel of the most High , hath changed what was so intended , and hath ordered this first , as a preparation for the other , which also in time may come forth to disclose yet more wonderful and hidden Things , that have been under a Seal , that shall be broken up ; for there is a ripe Age coming on that may be ready for their Reception . In the interim , I shall be waiting for the knowledge of such as signatured are with that high graduated Spirit , in the which I would be known and found as a Friend and Servant to my Lord Christ , and so to all my fellow Members , that wait for this great Day of his appearance in his Saints . Even so prayeth yours , in him that was dead , but now liveth , for our springing Life and Joy evermore . J. L. The Introduction to the Spiritual Dying . THe Spirit of Wisdom , Revelation , and Prophecy , having been shed abroad abundantly , to declare many great and wonderful Mysteries now in this last Age ; hath shewn also , by the same Spirit , the way for Consummation . The first passage hereunto , is through the Mystical Death , as the foot-step to the ascending Mount of the following Glory . But before I shall proceed upon this Particular , it will be necessary to let you know , what hath occasioned the setting evidently before your eyes the crucified Body of Sin. Upon a deep sense that opened in me concerning the three-fold Bondage and Captivity , which the Holy and Royal Off-spring of God are groaning under , as to Spirit , Soul , and Body ; the which things I being well acquainted withal in my self , could the more feelingly deplore and bewail it , on the behalf of all the Elect Seed of God : And truly , the Spirit of Daniel came upon me , and set it strongly on work , and caused me to set times often apart to lament and mourn , as beholding under what a Law of Sin and tyrannical Bondage the Saints are under ; in a three-fold consideration : The first from that old Serpent , which from the beginning introduced the original venom of Sin , whose vigilance is to increase and keep it stirring ; having great advantage , being a potent Prince in this World , from which he presents all kind of Temptations to allure withal , to prevent the Souls Restauration , by holding of it in the worldly Charms . The second Power , which under him doth rule , is the Beast ; that is as the oppressing Pharaoh , that consults to impose such weights and burdens as may wear out the Saints of the most High. The third is the Airy Region , of which it is said , he is also the Prince , having infected it with his poisonable Influences , so as the very outward Elements are corrupted , as they do contact with our outward Bodies , bringing them to know Sickness , Sorrow , and Death , with many other evil Effects . All this being set before me , my Soul in me was sorrowful unto Death , and so great was my heaviness , as if the Sin of the whole relapsed Creation had been upon me : and then with all this , there was this farther aggravation of my troubles , to observe the Strife , Wars , and great Divisions that are at this day enkindled among the Sion-Professors , which is the greatest Evil under the Sunshine of the Gospel-Dispensation , and to be seriously taken in , and sonowfully to be bewailed . The which came upon me as a very burthensome Stone , which hath lain on me very heavily ; and being for some time under this exercise in mind , and spent , praying and pleading with my God , very close and constant in this mourning posiure , refusing all Comforts ; behold Michael , the Prince of the new and everlasting Covenant appeared unto me , speaking in these words : I have seen thy Soul's contrition and humiliation , for the oppressed and desolated Daughter of Sion , whose hurt and wound lieth still bleeding : I am come to inform thee what is to be done , for the putting an end to all of this deplorable Captivity , which hath lasted thus long , by reason there hath been lacking such Sion-Mourners , that might be seriously affected , and inwardly afflicted for that inherent Root of Sin , as not having searched into the depth of the infecting Matter , which hath leavened the whole Man , and kept him under this tyrannical Servitude . I have waited in the Office of Mediatorship , for such Soul-afflicted Mourners to come up unto me , to spread and shew me all their internal woundings , from first to last . Let it be known , that it hath been a grief to my Spirit , that I have not been more servently sued unto , and made use of for easing the Burdened ; for there hath been a secure carelessness , that hath made them carry it lightly off . But a consumption is determined upon the whole Man of Sin , and thou hast been all well-pleasing unto me , in that thou hast presented the whole and full of the relapsed state , in a sensible and sorrowful Spirit , which is acceptable . I have also taken notice of this trouble and concern for the disunity among my own Sheepfold , whereby they have rent and divided me in Spirit , all which springs from the bitter essence of Sin. Therefore in order hereunto , do thou signify what way must be followed for restitution , and setting together my disjointed Members ; which cannot be accomplished , but through the passage-gate of Death . Which from me thou art commissionated to declare , as I have revealed it to thee , and as thou hast the practical knowledge of it ; being what is designed by the Father , as I am the Way unto it , to bring forth Life , and Redemption through it , which promised was from the first wound of Sin , that was introduced by the Serpent into Adam , which all fully is to be healed by conformity to the Death with me , going forward in the four-fold Process ; as the inward Spiritual Death , Resurrection , Ascension , and Glorification . This I leave with thee first to publish before the other part , as the Foundation that must bring up to the Top-Ladder , that hath been given by Vision and Prophecy , to see and understand : So hereby shall the utmost Salvation be wrought out by the Mystery of Death , finishing with the following degrees , which putteth an end to all of that Evil , the Fall hath brought in , as having reserved this as the highest wonder that is to be brought into manifestation . Go thou on , nothing doubting , having Faith in me , who will always be with thee , and also among my Mourning Flock every where : Even so come Lord Jesus . Thus you are given to understand by whom I am led forward , to open and lay a sure Foundation for the new and heavenly Restauration , even in that living Word , which died out of flesh , but now ceaseth not to live to send forth his renewed Springs , and is at hand to reveal and expound all things , which may gather in the lost and scattered Flock , for the bringing them into God's Tent and Tabernacle of Rest , which only can be , by passing through this four-fold Ministration . I shall take them as they lie in their own Degrees and Order . First , To shew what is a spiritual inward Death that must be passed through , by such as do look for a reigning Life with Christ. And for this , it cannot be made out better , than that worthy Apostle hath done it , as you will find in the sixth and seventh Chapters of the Romans , laying down full and clear Arguments , shewing the necessity for a Spiritual Death ; so as we need not doubt but it will be granted : in the next place we are to consider , how it shall be effected . I would not fright any , if I tell them , it is at the first on-set , bloody Work : where-ever this Sacrificing Knife doth come , it will touch to the quick . But then consider in whose hand it is put ; our Emanuel's , whose love we may well confide in , who acteth this tragical part by the Lance of his Spirit , and will fall only upon the viperous Body of Sin , to let out the very heart blood of it : so it must be , for there is no favouring that Life , that hath made all this to do , as in reference to God and our selves , spoiling and defacing that pure Angelical Image , in which the most Holy One took such delight to see his own Similitude in ; But now so changed , that it may give God cause of repentance , that ever he made such an unstable Creature to grieve his Spirit ; upon which account we must be driving out from his Face and Presence , to live in that awakened Principle of Good and Evil. But here is a Door of Hope opened for such as are weary and oppressed , and are willing to give up their whole degenerated Life unto Death . But you will say , If we must suffer at this rate ; to what end did the Lord Christ offer himself as a Propitiation for Sin , in his own Person , if our sinful Life must go also for it ? In answer to this , take notice , That tho our Lord Christ was made a visible Sacrifice for Sin ; yet he never intended that should excuse any one of his Members from a conformity and fellowship with him in his Death , knowing his Death for us would not do alone , without coming by his Spirit , to put the Sin to death in our Flesh ; and so jointly he becometh Salvation to the utmost , he having no sin to put to death in his own Body , and so was a living Type and Example for us to follow . But it may be still objected , Who is able to go through such a full and total death , to all that infection of sin , which the first Adam brought in ? We must say , No one is sufficient , but the mighty God and Saviour , as by his Spirit coming to incarnate himself in our Flesh , who hath the Key that openeth this mystical Gate of Death , and thereby to pass us through the Vail of the Flesh : And for your comfort know , he goeth not to work violently all at once , but considers our mold and frame , and allures the Soul into it by degrees , shewing and setting before it the absolute necessity for it , forcing all of love-incitements to follow him in this track of dying , despising the shame and contempt of it , as by Faith seeing what glory , honour , and immortality of Life with Christ will ensue hereupon . This is then only our business , to intervert our Life into Christ our Lord , for him to offer it up in us , through his Eternal Spirit , as he did in his own personal Body , who laid it down freely : so now he wooeth the Soul to a voluntary assignment of the whole Man of Sin for expiation ; so that when the Heart and Will is gained and brought over , dying Work will not be so grievous and terrible , as many have feared : I can assure you , from my own experience , having been long and deeply exercised herein , knowing that great comforts and supports will meet you in your dying Agonies , through internal infusions , that may be felt as a burning Spirit that runneth into every part , till it giveth ease to the burthened in sin , and will not leave it , while there is any thing of an evil essence remaining , if the Soul agrees and gives consent thereunto . And truly , a well-informed Soul , that lies under any powerful constraint of Christ's Love , can do no less , but herewithal comply , and deliver up the accursed Thing ; and when it cometh to this , what a hopeful dispatch will there be for the cutting off every Member in the Body of Sin ? O , where shall we find a wise and valiant Jael to smite Sisera , aiming at the Head , Life , the very Root of Sin in its original ! Oh , how do I hear the echo of some good willing Spirit about me , thus saying , Seeing you have presented the necessity of Crucifixion , and the great benefits thereof ; and have rightly placed the Lance of Death , as in the hand of him that hath given such a full proof of his love and naturalness unto the fallen Off-spring of Adam , We have now an open Ear to hear further what the Particulars are we must die unto , and I most readily shall herewith comply ; as from the Center of Light , and experimental Knowledg , give forth a Narrative hereof , as reducing this inward Death to three several Branches . As first , The Animal , Rational , Sensitive Life . Proceed we to the first of these , which is the more gross and right-down earthly Life , consisting of a beastly Nature , of bruitishness and worldly-mindedness ; loving and embracing the vain empty Honours and Riches of this Principle ; bringing forth such cursed and vile Fruits as these , namely , Arrogancy , and an Evil Covetousness , Self-promotion , Wrathfulness , Slandering , Revengeful , and Evil Surmisings , Cruelty , Oppression , Unmercifulness , with much more of this kind ; all which is to be most deeply deplored , that such a Life as this should shew its face , where any thing of a God is known , and a Christ revealed , for redemption out of all these bitter Fruits ; and that instead of dying out of them , there is a living in them ; and so becoming insensible of their Weights , Fetters , and Chains , all which is a most dangerous state to continue in , and not to make haste to die out of them . But we are persuaded better things of them , who are enquiring to find out the Passage-gate of Death , knowing they dare not allow themselves to live in any one of these , but as any matter of this kind does spring unwillingly , for to Arraign , Judg , Condemn , and deliver up unto the piercing Nail of the Cross , as a testimony that they have abrogated the gross Evils , and will not cherish and harbour what the Serpent will hereby challenge place in the Soul's Essence , and will keep his Hold ; Therefore on that Men in good earnest to die , will neither touch , taste , nor handle any of these poisonable Fruits . Now we proceed to the Rational Life , which is reckoned to be a wise , sober , righteous Life , and therefore not to be laid aside ; being as a King that would govern the whole concerns of the Soul , both as to heavenly and earthly Things , determining all Matters and Causes . Why then it may be alleadged , if he be such a prudent Ruler , What Exceptions have you against him , that he must fall under Death ? But know it , from the Lord , and that of a truth , that the Serpent lies more hid in this than the other . It is in some , as a grand Idol set up in the room of God : Nay , it is so subtil in its Counsel , as you can hardly know it from the true and superior Wisdom ; for it will have Righteousness for its Covering . Therefore none , but a high enlightned , and well-instructed Soul in God , can have a right discerning of this great Supplanter . And that he may be known so to be , here is a first and second Charge brought in against him . First , Although it may be granted , that he carries an appearance for God , and eternal Things , and that with Zeal too ; yet there is such a near alliance to the worldly Interest , and earthly Property , as there will be a holding fast in the mixed Property , putting heavenly Things in one Scale , and earthly Things in the other : if they can go upon even ballance , then the Rational Spirit carries all smoothly , as wise in his Generation , not being willing to lose his part , either for Spirituals , or Temporals ; but the worldly Interest shall be sure to be followed close . For if they cannot consist together , but the one must be laid down , then Wise rationality will soon shew himself that his Birth is but from the Astral Region , it is of no higher descent , but from the Womb of fallen Time , and therefore a Spirit not to be trusted . The second Charge we bring in against the Rational Life , is the great Enmity , that he stands in to the Spirit of Faith , which curbs and nips it in its first buddings . For as long as degenerated Reason lives , this Plant can never thrive or prosper ; for it is ever more casting in choaking Doubts , as in the case of Nicodemus , How can a Man be born again that is old ? And as in Elisha's Time , when the Famine was so grievous in Samaria ; the Prophet then declaring , how Scarcity should suddenly be turned into Plenty ; the unbelieving Lord of Reason presently stands up , If God should make Windows in Heaven , can this be ? so as unbelief prevented him from seeing the Accomplishment . So it doth at this day ; therefore if we would have any great and wonderful thing effected , either for Time or Eternity , we must shut out Reason as a treacherous Counsellor ; and there is no way , but to give him up for spiritual Martyrdom , for the sharp Ax of the spirit to do execution upon him . But you will say , This is too severe a Judgment wholly to cut him off ; for he may be regenerated , and made subordinate to the Life of Faith. That indeed may be allowed upon the Animal Man's Account , to order and govern those low and terrestrial Affairs , which the fallen State hath necessitated into , if he may be bounded there , but not to clime higher : For in no case must he be admitted , as to the inward and sublime Matters of the Spirit , and Soul , because the way of its Restoration depends so much upon Faith , which crosseth the who●e course and grain of Reason . All his refining and regenerating , can never make him serviceable to help the Soul towards its translation for degrees of Perfection , its Birth being of an incredulous Nature , looking hereupon as unattainable for the Soul to regain what it hath lost ; so here is enough to lay him aside for in all spiritual Matters : For as Rationality was not in Adam before his relapse , so he had no occasion to use subtilty or craft , all things were provided to his hand . So now in the way of our return to the more transcendent Liberty and Glory , for which the Holy Ghost operating in the power of Faith to perfect , will admit to have nothing contributed from the Rational Spirit . Nay , the time is coming , when he shall also be put out of his Stewardship for the very outward Man ; for it is very rare to find a just Steward in the use of this worldly Mammon . And therefore God will settle the Power for all blessing and increase for the bodily requirings upon the Spirit of Faith ; as that in the Saints shall get up to its superiority , all of the worldly Goods which now are ingrossed , where the corrupted Reason bears rule . Therefore it will be worth our care and vigilance , in keeping our Stock , going on upon Faith's Bottom , as in reference both to heavenly and earthly Things ; deposing the Rational Spirit , as to all power and claim to the superior Transactions betwixt God and the Soul ; only allowed he may be , for the present necessity , as a hewer of Wood and drawer of Water , till we shall discharge him upon this servile account also . Now you see what a full charge is given against the Man of Reason , which may be a sufficient inducement to die , as we are able from day to day , unto him , till fully dead . The conquest of which will produce wonderful and miraculous working Powers , which in its piace and order shall be made out more fully to you . Now we fall upon the third particular , which is the Sensitive Life ; dividing it into three Branches ; Exterior , Interior , and Natural . I shall begin with the Exterior ; as first , the lusting Eye , that delights to please it self in visible Objects , Shadows and Figures of Mortality , minding outward adornings , and settings out of a poor piece of Mortality . These are tempting Objects for the very Heart and Mind to be tainted withal . For the outward Eye is as a wandring Star , it glides up and down to please its own unsatiableness , among all the various gross and perishing Things , that in this evil World can be found . So every depraved sense doth pursue its own vain delight and satisfaction . But of this more gross part of Sensuality , I shall not further enlarge , knowing that it hath been sufficiently set forth , and decried down by the godly and pious Ones . I shall pass on to the Interior Sense , which is in part renewed and enlightned , so as for to escape the Pollutions , which the gross sense falls in withal ; this being an inward sober sense , comprehending immortal and divine Things : but yet it is so nearly annexed to the Man of Reason , as being the very Body of that Spirit , and can have no congruity with a Life of Faith. So that here comes in a hard struggle , as to the matter and case of a Soul in its looking for Redemption out of the Body of Sin. Here now the good sense , that is awakened upon this account , will very aptly run out it self into a despondency , as seeing , feeling , and tasting the strength and bitterness of sin ; so as it may raise such an uproar and mutiny in the Soul , as will not be for some considerable time quieted and allaid . But you will say , This is good and necessary to be immersed into such a deep sense of sin . It is in some degree to be granted , that an effectual sorrow for sin , is to be allowed from divine Light and Conviction ; that is , awakened by the Holy Anointing : thus it was with the Saints of old , crying out to be delivered from the Body of Death and Sin. And what penitential Psalms did that Holy David in this sense make ; but mind all along here was no sticking there , but soon acquitted their sense , flying up to the operating Spirit of Faith , as David and Paul did in the same case ; crying , Thanks be to God , that giveth us victory through that Blood , which cleanseth from all Sin , springing from the Vein of Christ's Life opening within , that washeth out the pollutions of sin . For should not a Soul hasten out of this working sense of Sensibility , it would soon be overwhelmed . So that if in the life of this good sense , any should too long abide , what an anxious and sorrowful Life would they know ? Therefore what saith the Spirit of Jesus , Believe , and ye shall enter into your rest ; for insensibility you will find none . Now to speak to the Natural and bodily Sense , this hangs close as the Skin unto the Flesh , it affords an unwelcome constancy , as resolving not to leave the Soul , unless mortality comes to be swallowed up of Life . This sense indeed is apt and fit for such an inferior mortal state as we are fallen into ; a low and earthly sense doth well agree with a low and earthly World ; But oh ! what enlightned Spirit , that hath been in the Divine Seeing , can take up here . For it is the great and only impediment to all of Divine Vision , Prophecy , and Revelation , ( for now all three degrees of Sence we include ) . They are as a dark gathering Cloud upon the Center of Light , and a strong Inclosure , to keep the Spirit from passing into that Principle , where the Trinity , and all the Holy Train of Angels , Seraphims , and Cherubims , do attend God's Throne . This I soberly aver , from a particular Experience , that no Soul or Spirit can come to have a plain and open view of a glorified Personality , as seen and known in the Heavenly Sphears , but as their sensible part is suspended , and laid as in a dead sleep , during the time that it is in broad open sight , of such an express Glory . Indeed there are representations of heavenly Objects , and things in a lower degree , which may consist with the bodily sensation , as introverted into calmness , and sweet stilness . Then the Spirit of the Soul stands in a powerful capacity for divine Seeing and Hearing , and this is very frequently known , and enjoyed by Saints in this present time . But that , which is the most certain knowledg , and sight , and hearing , is , when the whole sensitive motion of Soul , Spirit , and Body , is entred into a transical , eternal Nothingness ; then it knows , hears , and sees , as in God's Glance , and Light of Eternity . Thus it was with Duniel , Paul , and John ; they were struck out of their Senses , while the Visions lasted upon them . So it , hath in these last days , been witnessed , That when the Lord had any special Revelation to give forth by his chosen thereunto , how hath the Element of Reason shut up , and the Stars of sparkling Sense fallen down , as not consisting with a purer Spirit , descending from God , with great and deep Revelations , that his Mind and Word might not be adulterated , which is the more sure way for it , even through the sensation of the senses . But here doth meet me an Objection , that thus happens upon some extraordinary account , that any are so caught up out of their senses ; but it is not expected it should be durable , as you seem to drive at . You cannot blame us if we do ; for did you know what it were to be but one hour from the working motion of Sense , by which ye might really and substantially find your self entered into the very beatifical Vision of God , you would never care for to know your sense more . This doth but agree with that good saying of St. Paul , Knowing that while we are present with the Body of Sense , we are absent from the Lord. But we shall be sober , and not run you out of your sensitive Life all at once ; except some sudden Shower from the Heavens shall fall and drown you , as it hath for some time done , upon the good-willer hereunto , which would heartily congratulate further Witnesses hereof . But to set by at present those great and eminent Effects of cessation from Sense , which is not the lot of every Saint , nay , very few , that may as yet know open Vision , and yet will find their Names written in the Book of Life . But seeing it opens a Door , and makes way to have more clear knowledg , and familiar access to God , and the glorified Person of Christ , and the high Order of Angels , let this be a powerful motive , to be dying by degrees , from that Life , which is separating and eclipsing the Face of God , wherein all Peace , Joy , and assurance of Love is injoyed . But here meets me this Question ; Who is it that can die out of their own sense ? For so great and glorious are the advantages of it , that if we could find the Passage-door out of them , we would not stay in the molested , and troubled Sense . For this , I shall give you what hath been effected in my own experience , which I found great remedy and help in this case , as being instructed by the Spirit of Jesus herein , which brought me to famish the life of low mortal sense ; first , avoiding all that might feed and nourish it up , drawing out of all multiplicity of worldly Concerns , which tendeth no higher than the exterior Life , denying every thing , which was not of an absolute necessity ; for as dying to all superfluity , that sense doth work upon , and you will find it will grow weak , and gradually expire , and go currantly on for the anatomizing of every mutinous sense , so as there may not be so much as an evil Essence left . But indeed , while this is but doing , and not throughly done , the senses will be striving , and casting up muddy Waters , that cloudy the divine Sight , and stop the inward Hearing , whilst you stay amongst the noise and throng , that from this worldy Region do all incompass . Therefore I can give you no other hopes to get victory over the sensitive Life , but by starving it coming out , from all the gross Matter which feeds it . Indeed there may be a quenching and silencing of this stirring motion , before there be an arivement to the high degree of annihilation for fixation ; which is a good introduction , and as daily exercised herein , may come at last to depose what-ever will not consist with that most excellent Life of Faith , which is the only Ministry , which the Lord Christ doth set on foot a fresh now in this day . Therefore let it not be thought a strange and severe Doctrine ; blessed are those that are able to receive and practise it , there will be no loss ; sor as this Sense dies , the fresh and supersensed Life will spring . There is one Sense more , which we must not omit to speak something of ; which is , the Dolors , Pains , and Griefs of the Elementary Body , which may abide where the finful Sense is much wrought out , which must be allowed till this corporal Figure is changed ; as sensible hunger , and thirst , and want of this and that refreshing for the outward Body , carrying symptoms of mortality ; impediments of this kind , may be , and yet sinless . Christ the Lord , was not without the sense of this , hanging upon his outward Corporiety ; so as we cannot expect to be loosened here-from , till something else do sollow ; but yet carried through chearfully in hope of the Redemption of the Body also . Here then we shall conclude , as well agreeing with that precious saying ; Gal. 2. 20. I am crucified with Christ , yet I live , yet not I : Mind how he calleth that word back again ; do not think it is I , whose life did consist of the animal , rational , sensitive Being , that is worn out and dead ; I live upon another Root , though I appear in this very Elementary Body . I have changed my Life of Sense , for that high graduated Life of Faith , in which I please God , and am beloved , finding all acceptation with him , and therefore never desire for to know the disharmony of Sense any more . This is the victorious Triumph of a Spirit and Soul , that hath got over that low Sensibllity ! Here is a new Model indeed , you will say ; but who is it that hath put off the Body of Sense thus conqueringly ? We shall not determine who hath done it ; but we may determine , that except it be done , or doing , there is no Foundation laid for Resurrection or Ascention . Now then see your way , and in what you are to be exercised , in order to what is to follow , Christ the Lord hath beaten the Track ; he is again returned in Spirit , with great and mighty Power to carry you through , as ye give up , and let him take your Wills , and give consent to demolish , and pluck that off , which hath been as a twisting Briar about the Lilly , which is to be transplanted , when got free from the Valley of Death , to the Mount of Immortality , and open Vision of God's Face in Glory . Thus you have had the true dimensions , what it is to be died unto , which will finish and compleat the whole Mystery of Death : pronounce , we may , blessing , joy , and glory to the Overcomers . Who can shew these dying Marks , as hath bin described ? Who shall now keep them from the presence of God and the Lamb , for right they will have to possess and inherit all things , in heights above , and depths beneath ? One thing more we shall further add , which may be worthy of our taking notice of ; That there is a space of Time limited for such , who have accomplished this mystical Death , to be buried . As Mortals when they die , they bury their Dead out of sight : so it is with those who are departed out of the Body of Sin ; there is for them a quick dispatch by those , who are yet alive to all that which they are dead to . Take them under what fellowship or form you will , there is no agreement between the living and the dead ; the dead are very unpleasant Company , as being sensless and actless , as to Matters and Things relating to the fallen Life and Principle ; and so being unserviceable , they may well be forgotten and deserted by Persons , Fellowships , and Societies , that are out of the dying Order . We need not think much at it ; for was it not thus with the Lord Christ , when he went to suffer and die ? Did not most of them , with whom he was conversant , forsake him ? and some followed afar off , keeping only a love-inspection on him , as John & two or three more : others were afraid they could not bear to see the Crucifixion . So it was , and so it is at this day ; there is a kind of an horror , to see one a dying from all pleasant joys and things delectable , and invitable , and reckoned lawful to be injoyed ; but a Soul and Spirit that hath been under Christ's Discipline , understands other things , and does know that the Fall hath brought in the Poison of the Curse , which hath spread it self through the whole Creation . Paradise is hid , and fled , and cannot be known , but to the risen from the Dead ; and therefore look from one end of the Earth to the other , and gather up all into one scene or representation for allurement ; and alas ! what is in it , but bundles of thorney Cares , that lie at the root of every pleasant Flower , that suck away the life and sweetness of it ? Therefore in a true sense it is matter of Joy and Glory , to die out of that Principle , where we live as banished exiles from God , in curse , woe , and misery ? and then why should it be such a reproach , and shame , to suffer crucifixion hereunto ? Oh that the face of this Covering might be taken off , especially among those that are Fellow-members of the dying Body of the Lord Jesus . It is meet they should encourage , and not despise it in one another ; it is enough for the worldly Spirit to cast contempt , but fellow Saints should rejoice in nothing more , than to see a crucified Christ in one another . There is great need of all strengthning Angels to incourage to hold out upon one open Stage ; the on-set of inward Fears and Temptations will not be wanting at such a dying hour . Suggestings will rise from within , and speak in the suffering Soul , as the Thief did to Christ ; If thou beest the Son of God , save thy self : Let the Deity secure , and save the Humanity , and let it not die so ignominiously . But all this must not move a living Christ in a dying Soul , who sees deeper , and beyond the visible appearance , and therefore will go through it , and despise the Despisers . But now here follows a grave silence , in which there is great questioning , and a demur among the very Disciplehood concerning the Resurrection , most doubting ; so as here comes a black Cloud of Dissertion ; while no Resurrection appears , Censures and Judgments run from one to another . We expected , saith one to another , that great things would have been shewn forth upon the finishing such a Course ; that a present Redemption would follow . Thus it must be suffered and debated a while ; for Christ is as buried in the Soul out of sight , feeling and sensation , which is the highest degree of Spiritual Death , far more proving than the dying to the whole sinful , and worldly Life . As Christ the Lord committed his Spirit to the Father upon the giving up of the Ghost , so it is with the dying Soul , its Spirit is given up , and hid with God in Christ , and so the Soul may remain in a Grave , silence , darkness , and confinement , under the weighty Stone , and cannot move , till the Spirit returns from the Father and the Son , to give its quickning Life for a glorious Resurrection . Therefore fear not , but be comforted from the Lord ye holy Souls . Whoever have wrought out Death , or are upon working out , according to what hath been described in the three-fold dimensions , you have no more cause to doubt of your Resurrection , than Christ in his own Person had ; for ye are hereby become Christ 's dead Body , and therefore the same Spirit which raised him , must and will raise up such as are dead in him ; but some there are that may lie longer bound in the Grave than others ; but then it is , because there is not a thorow Death in all members and parts of the Body of Sin ; for else they could not be long detained , the Witnesses must rise at the third day . Therefore by what hath been declared , let us examine our selves , by shewing forth the Lord's Death till he come , for life-quickning . But it may be said , while this is doing , and not finished ; What if the mortal Death come and prevent the manifestation of it in this World ? Why , if it should , nothing that hath been wrought shall suffer loss upon this account ; for after dissolution , the Soul immediately ascends to be joined to that Body , that doth consist of the Angels which are of the Resurrection , who before-hand are translated with Moses , Enoch , and Elias . Therefore so far as any have attained , it will be accounted for in that invisible World ; and so will have no cause to repent , except it be , that they did not set upon the dying Work sooner , for carrying of Time before them , for the finishing with Christ the whole Process . But now we will leave our Dead in the Lord , as those that have ceased from their own Works , and are in the still rest with God ; and although the living Inhabitants of Mortality and Time , do leave and forsake them , they need not be careful , for Christ's own Life-guard of Angels are about them , to comfort , watch , and secure , and at the third day to roll away the Stone , to make way for the Dead to come forth . And who shall them first know and see , but the faithful Lovers and Believers , that have watched the Sepulchre , and would not go from it ; attending there , in Faith and Hope , for their Friends return from the reproachful Death , to a Life all new and incorruptible , joyous , and glorious ? This is the hidden Treasure that lieth in the darkness of Death , and will be a Jewel , even to them that find it ; and though the Grave may obscure the beauty and sparkling shine of it ; yet know , it will appear in a three-fold transparency . As it hath died to the three-fold Life of Degeneratedness ; so it shall be quickened and restored into the Glory of the Father , Son , and Spirit . Thus you have had the Passeover of the Lamb dressed , and set before you , and commended to you by the Lord , the true Passeover , through such as he hath here-for chosen , and set apart to receive and give forth , as from Light and Experimental Knowledg . For I would not be a taken-up Instrument to declare of Death , unless I had first tasted it ; and I must give it this good Word and Credit , that although it was tart and bitter in the beginning , so as I had some struggle to get it down ; yet through the daily exercise of my Mind , and bent of my Will hereunto , through and from the Holy Spirit 's Conviction , I was made throughly resolved in it , and then it went on pleasant and smooth , and the grievousness of it was turned into joyousness . This I speak , not by way of boasting , but for comfort , and encouragement to such as are in fear to adventure to go through all the parts and degrees of it . I shall conclude this Subject with this Petition ; Lord Jesus increase the number of thy dying Flock , and that the Earth may not cover her Slain ever , but cast out her Dead to spring up in thy Life , O dear Emanuel . LEt none now fear , or supprest be , If they shall see Death from the Life of Christ to spring , To put an end to sense of Sin , And to bring in the supernatural Thing . What welcome News do our Ears hear ? We need not fear ; Though to us fierce approach each Death , Stops Rational and Sensual Breath ; And no Pulse more beats in us here beneath . This is our Hope , and Way we count , To Nebo's Mount : In which bright , and glorious place , We shall behold the shining Face Of God , with all those Saints who'ave run Death's Race . The Universal Law 's gone forth , Of excellent worth : All that 's born in Sin must die , Natural , and Spiritually ; Or else no part have in Christ's Monarchy . Who would not leave his mortal Breath To embrace Death ? What are dying Sigbs , or Groans ? But for a moment are those Moans , When Love new Life brings to those Holy Ones . What we see , to you we boast ; In Death 's no Ghost T' affright , as it suppos'd may be ; A Feast 't is to the Faithful free , Who shall through it to rise a new Life see . Here follows the Resurrection . NOw having laid the Foundation-Stone with Christ in Death , the Arch-Angel's Trumpet soundeth for a Resurrection in Spirit , Soul , and Body . There hath been a foregoing Resurrection in the Spirit , which hath been frequently known , being more sublime , apt , and ready to fly and mount up to its own Ether . This I have experienced , while my Soul hath been under bindings , heavy , and ponderous . But now for the foulish part to get up , is a more difficult case , because it cannot rise , till it hath a Spiritual Body all new organiz'd . For although sown in Death , a natural sinful Body , dishonourable , and vile , and must lie in the mystical Grave , till all of this be mouldered away ; That so , both in new Matter and Form , it may rise , and come forth according to the working of the Heavenly Mystery . For herein a Soul is to be wholly passive , can contribute nothing to this new Frame and Model , all that it is to do , is to cease to do . God knows how to give to the Spiritual Seed a Body after its own Kind , that it may be suitably cloathed upon ; for the honour of the Resurrection , of which , I shall now present to you a Plat-form in these Particulars . First ; How it is raised , and by whom ; and to what State ; and the inscription which it beareth after the Resurrection , to be known from others . To the first Particular ; which is , How , and after what manner the Dead in Christ are raised ; There is a secret infused Breath , after the manner as is expressed by Ezekiel , that gave Life to the dry Bones , which do very properly figure out the Resurrection of the Soul. To which we may add , that which the Lord Christ also discoursed to Nicademus , of the Birth of the Spiritual Man , as born again from the Dead ; so indiscernably it cometh , as none can see how this pure Breath entereth in , but as it is felt for a quickening Life . For as a Child that in a natural Womb lieth passive , and contributes nothing to its own Life ; so it is with one that is born from the Dead , as to the matter of its new consistency , which is from the superior and incorruptible Element , which fashioned is within this gross bodily Figure , as airy , thin , and of a transparent purity , in which the Spirit and Soul moveth : But upon the first awakening to Life , it may stir but weakly , so as a Soul may not discern its own quickening Life , because of stirring so slowly ; but yet all the Motions are working in a right and due order , increasing in strength from the eternal Root and Fountain of Life , and so comes on daily to grow strong in every organical Faculty . And as it died to the corrupt , animal , rational , sensitive Life , and hath lost all of that ; so it hath regained to a thousand sold advantage , by the Resurrection , into a new Principle : which we shall make out , and illustrate for motive hereunto . 1. Here is felt a Divine Animation of Life , that runneth into pure , high , union with the Holy Trinity ; there it concenters , as finding all pleasurable , and satiating Delights , which it can know no bounds nor excess in . The chaste Eye may be allowed all fully to gratify it self upon Heavenly Objects , without controul ; nay , now it may be taken with its own Beauty and Comeliness : whereas before in the other state , there was matter of abhorrency , having reason enough to despise its own Image ; but now to admire it self , as having put on the fine Robe of the Resurrection . And whereas self-love was in the old Body to be abrogated and denied ; here it is all lawful to be owned , for now it loves the Holy Trinity in it self , and every spiritual Member belonging to that eternal Body as it self ; and as to all Dignification and Riches , Fulness , take it as to what lieth within the Circle of the Superior Heavens , those precious things which the Sun and Moon , that in the one pure Element is fixed , do put forth for Blessing and Increase ; and then as to all of this lower Orb , as cause requires , for any use of them ; they are all made subservient to the Resurrection-State ; the Holy and Just One can well confide in a Soul , that is fully risen , to make him Ruler over much ; knowing of what Spiritual Temper it is raised up in , that will not abuse its Trust , either as to eternal or temporal Revenues : Here is no engrossing in a partial Spirit , to any thing wherein it is intrusted , as a Steward for God ; as giving all freely out in love-Community . In the next place ; What is to be considered for the loss of the subtil Spirit of Reason , that managed all things by exterior Craft ; For this comes now in the high gradiated sound Wisdom , which cometh from the Father of Light , by the which he made all that of a visible consistency , is out of Nothing . This outvies , and puts Rationality to the blush , which moved all upon the Wheel of earthly and visible Things , that included , are under the Curse ; for this hath no other Matter to work upon . But the superior Wisdom , that connexed is to the Body of the Resurrection , that cooperateth with the eternal living Word , that createth all things anew , calling those things to be , which were not ; there is no Matter or Cause obvious to any outward Eye ; for the Matter it works upon , is not gross or tangible , but all AEtherial and Spiritual , where God singly is the only productive Cause and Ground , through effectual operation , for the bringing forth into Essences , and Substances ; according as this Wisdom shall in the Spirit and Soul lay its Platform in order to the restoring that Virgin Nature , and Godlike Simplicity , that have been defloured through the subtilty of Reason . It is not to be said what Wisdom cannot do , as it is in Marriage-union with God's Omnipotency ; where then it will not go forth naked , but all cloathed with Power and Strength , to effect strange and marvellous Things , by way of Plantation and Regulation of this old Creation , that now lieth drowned in the Earthly Craft , and Babylonish Confusion ; all which must fall , as this day of Wisdom's Resurrection comes to be manifested ; for what shall be able to stand , when she opens her Principle , where the Powers of Eternal Nature will all be set awork to cloath the old face of Things , with a new spring of unfadable Glory ? Oh , there is great need for this day of Wisdom's Resurrection , that so this old corrupt figure of Things may pass away ; for the which many Prophesies we have had from Christ the Lord so many Ages past , as signified by the beloved John , testifying the desolation that must come upon the great City Babylon , where all the worldly Merchandizes have been carried on ! Oh what a sudden destruction will come upon it , as in one Hour , when that the Mighty Angels of God's Wisdom shall descend , having great power to burn and consume , shake and dissolve the earthly Frame of Things ; at which the Children of the Resurrection shall not be dismaid , but rejoice to see this long expected day , through which all shall be governed by the Spirit of Wisdom and Revelation . Now we come to the third Particular , which is the restoring of the lost Senses in a supernatural way . For a risen Soul and Spirit have all the sensation of a Spiritual Body ; this is very high and unconceivable to any , except it be to such as have been caught up , as out of the earthly Body ; ( as is mentioned by Paul ) to know something of it before-hand ; which may happen before the full and total Resurrection be attained ; as there are some that have , and so can the more knowingly define it , after what manner this divine Sensation doth shew forth it self . It is an advance , upon some consideration , beyond the Life of Faith , and all Visions and Representations , which were through that medium : For it now ceaseth to see through that Glass , which presents heavenly Objects at distance and so but dimly ; but in this Spiritual Body of the Resurrection , it sees in the Light of God's Eye , as being translated into that principle , where one perpetual everlasting Day doth shine , where it doth behold greatness , goodness , and purity , as being entered into the same . This is a broad open sight , that do change from Glory to Glory ; this was it that made that worthy Apostle , having known something of this Glory , when he was caught up to the third Heaven , press so after the Resurrection , to be in that Body , in which he might know no more absence from the Lord ; for in this sense he speaketh , 1 Cor. 5. 7. We yet live by Faith , and not by immediate Sight ; and although Faith is the great moving Wheel that must run us up to this Resurrection , as its Operation is in the Power of God ; but then it hath done its Work , having received the end of our Faith , which is the Resurrection of our Spirit , Soul , and Body ; so as now it may be given us to understand , that spiritual Sensation upon this account excels the Life of Faith , for it is a Translation , where we do see , Eye to Eye , and hear as we are heard , and know as known ; what of eternal and heavenly Objects were invisible , are most clearly obvious hereby , exercising every particular Sense , as Tasting , and Feeling , the essential Power , Goodness , and Sweetness of a God , whereby unutterable pleasantness is injoy'd , without the least shadow of interrupting Fear or Sorrow . When once got beyond the Resurrection-probation then it can go out of Time into Mansions of Eternity , as often as it pleaseth . But it may be questioned , Whether any shall ever arrive to such a Resurrection , before this visible Body be dissolved , as the manner of all the Earth is to die ? For this , we shall Answer you in Christ's own words , That such as shall be accounted worthy to obtain that VVorld , and the Resurrection from the Dead , they can die no more , for they are equal unto the Angels , Luke 20 , 35 , 36. So that Mortality may come to be swallowed up in the Body of the Resurrection . To which agreeth that saying of Paul ; All shall not die the mortal death , but he changed , even this visible and vile Body transfigured : Therefore it is no incredulous thing , though it hath yet been so rarely seen , because the way hereunto hath not been walked in , as the Spirit of Christ hath shewn ; for few there are that have got through the Death , and fewer that have reached the Resurrection : But the Time is at hand now , when as the principal Shepherd will quicken the slow-pac'd of his own Flock , that are yet so much behind in the dying , and rising-Work ; who will give forth of his Spirit in greater abundance , for the finishing of this great Mystery . This is verily the strange and new Thing that will spring , in which an everlasting God will be evidently seen , for highest wonder and praise . All this now considered , who would not only and altogether set hard on upon the Eagle rising Body , which the Lord our only Life and Resurrection is compared unto ? But , queried yet further , That if we could see any precedent for it in this present Time , it might gain a belief for this great Thing you declare of . Answer , Whether or no there be any in this Age , that can give proof of such a Resurrection ? We shall not decide that , but hope and believe , what is not yet made manifest may in time be . For the mortal Figure being upon a rising Spirit and Soul , and not changed , must necessarily be a cloud , and a hiding of the excellent Perfections that are there ; but if nothing of this kind could be produced , this must not make void the true Doctrine of the Resurrection . It is sufficient that Christ the First Fruits , is risen for us to follow after . We shall add one more Evidence mentioned in the Revelation of John , of the raising the two Witnesses , of which there are various Interpretations : but that which may be grounded upon as sure , and firm , is , Christ in his Deity and Hamanity , in which he riseth in the Soul , where he hath bin slain , and hath lain as dead in the properties of degenerated nature ; which cleareth by whom we do come to be raised , even by and through the nighty Power of the Deity . Now it follows , to what we are to be raised unto . Is it not to sit in heavenly Places with Christ ? and to have all our conversation there , and to have nothing more to do with the state of things below ? For the Angels of the Resurrection are now only for high Communion & Fellowship with the Trinity , and those of their own Spiritual raised Order . They can contract no low Unions with Creatures , nor walk among the Dead , hor immerse themselves with any thing , while they go in and out among Mortals , that should lessen the Dignification they are raised unto ; for there is a Probation-time betwixt Resurrection and Ascension , as our Lord Jesus herein did show us in his own Person , who went in and out forty days , before he ascended into his high Throne of Glorification , taking care to secure himself from being touched : No , a beloved Mary must stand off at this Time , left she should detain from Ascension . All of which deportment of our Lord is for our Example , to be very cautious what we touch , taste , or handle , of those perishing Things that we are risen from ; or permitting any indeared Thing , to lay the weight of their Concerns upon us ; for here is Enoch's Life so walking with God , as not to be . But you will say , How can such a high raised Life consist with the present Model , and Circumstances of Things in this Creation , where there must be care , industry , and trafficking in these low things , for the service of themselves and one another ? This indeed is a considerable Mountain , which hath kept down Christ's risen Life in his Saints , which Faith in God must only remove . But to answer this grand Objection , you are to understand , That this is a state of Life wholly peculiar to such , who are born again from the Dead : For it is not to be expected , that others can altogether live so untouched , and unconcerned in the Affairs of this mortal Life ; But them who are in special called out of the worldly multiplicities , and imploys , for to be God's anointed Priests , and Prophets , and Messengers , to act and live after such a Spiritual way of Consecrations , different from others , that are not assigned to this holy Separation ; although with Moses it might be desired , that the whole Heritage of God were ordained Prophets , and instituted for more high and heavenly Services ; which we may hope shall be wrought out in time , by the mighty redeeming hand of our Sion King , who will first begin with them who freely can leave all rudimental things , and give up for holy Dedication , as is expedient for all , who of this high Calling and Profession would come to be . I must say it is great , it is worthy , and exceeding joyous , and honourable ; blessed are those that can get discharged from all low and earthly Impediments , to follow and mind this Heavenly Vocation , which turns to the best of accounts ; which in the conclusion will prove the most gainful Imploy and Calling . But to return where we left ; As to the watchful , wary deportment that is required betwixt Resurrection and Ascension ; for it is the last Probation , therefore it concerns the risen Soul to be very cautious , to keep up to the Celestial Region , improving all those sublime Faculties that it is raised in . We may observe , that our Lord , after his Resurrection , did shew himself only to the Brethren going in and out , giving among them but short stays , having other Worlds and Spheres , to visit the Inhabitants there : So it is with the risen in Christ , who are his living Witnesses , who do appear to their Fellow Saints , to their great astonishment ; declaring , the Lord is indeed risen in them : and where a doubtful Spirit is that doth question the truth thereof , they are able to shew the apparent Marks for evidence . But you will ask , What are they , that so we may not be deceived in them ? First , You may know them by their swift Motion , and sublime Faculties , going in and out as Strangers , no longer dwellers upon the Earth : their Home is properly with the Lord , and can with their invisible Spirit and Body , pass through divers unknown Spheres , some times more immediate with the Deity ; and other times with the Orders of glorified Angels , and Saints of high Degree , that have got beyond Mortality ; and then again return to be seen and known of such as are in this lower Orb. The truth is , they are so spiritually greatned , by the birth of the Resurrection , that they cannot but despise all mortal , terrestrial appearances of things in this low World ; although while living in it , subject to the just and necessary things of it , in all moderation ; while corporiety in its visible Figure does remain : for Christ himself did in his humane Body appear after his Resurrection , and did eat common Food with his Disciples , to prove all this might consist with a risen Life . Then again you may know the risen in Christ , by their designing only great and noble Enterprises ; they having got so much of God's Nature into them ; that they are straitned till they bring it forth into manifestation , in way of fruitful Powers , acting God's great wonders upon the visible Stage of this World : in order to which , they always do keep the Ladder of Ascension steady in their eye , knowing their stay is not to be long before their way will be made to the everlasting burning Throne of God's open Face ; as being thus qualified , they do stand in all readiness for Ascension . But we may add this by way of Information , that there are many degrees of risings , and liftings up , in order hereunto , which often may be so strongly beset with a watch of unbelieving Spirits , which may beat the Resurrection-life back . This has been known by such as have been hard pressing forward to be of the Resurrection-Flock . In this I speak my own Experience , as finding it the greatest Impede ; for when the Mystery of the Resurrection was first opened unto me , and incitements from my Lord , Christ set home upon me , that as he raised up himself personally , so he would me spiritually . No sooner did I begin to entertain a belief herein , but I had Legions of Spirits came about me to make all void , as not attainable in this present time , discouraging and weakening my Faith ; but the mighty God stood up in me as a flaming Wall , driving back that floating sea of Sensibility , and invading Spirits , shutting and binding them out of his own risen Body . Now then by all this that hath been declared and proved by Scripture and Experience , we hope it may fasten a belief of this Truth , and leave a provocation for getting up upon this Resurrection-step , by which an high advance and great assurance is given , for the third Staff of Jacob's Ladder to set foot upon , of which we shall go forward on to describe . The Resurrection . YE Angels rise from Death , come up yet higher . Mount to the place of the Seraphick Quire , And there , without all anguish , and all pain , In God your Temple full of Joys remain . Ye who the Vails of Flesh have broken through , Your blissful risen Glory still pursue . Oh ye High-born , arisen from the Dead ! You now are rais'd , to live with Christ your Head. No more below cast down on things your Eye , That in the worldly Dust do groveling lie : For Soul , and Spirit , still must upward flee , And seek the Bosom of the Deity . What Trumpet 's this , which soundeth now so loud ? Comes not the sound from the Etherial Cloud ? Calling the dead in Christ to come away , And to shake off the heavy fleshly Clay ? Up , up ye Souls , that shine like Morning bright , From whence is banish'd quite black Death and Night . Come now with me , a Secret I 'le unfold , God's glorious Body you shall all behold ! Your Senses all shall new enlightned be , And exercised in Divinity : In glorious Heaven , where low and mortal sense , In risen Spirits , shall be banish'd thence . Here follows the Tract of Ascension . HAving passed through , and got over the Resurrection-step , and held out the Probation-hour ; the Heavens do open , and the bright Cloud breaks , as the open Gate for Ascension , to receive the Spirit and Soul that hath put on its risen Body ; it is now to be parted from the Earth , and carried up to have conversation with the Holy Trinity , and all those princely Dignities in heavenly Places . Oh what Angelical Sounds , and winding-up Powers , that do make a Soul all restless , till it comes to its own prepared Mansion ! With what Love-Zeal is it now fired withal ? Every motion is all ascending towards its own Center ; for now it is very painful to live any space of Time , out from the Heavenly Element , and it is judged as expedient for a risen Soul to depart mystically and spiritually , as the Lord Christ did personally ; nothing must or can long detain it . All Dues , Debts , and Demands being cleared in Christ , the Life and Resurrection , who also hath ransomed the Soul from Death , so as that the Evil Accuser can bring no charge against a risen Spirit , having once died to his Kingdom ; no nor any of his Worldly Agents , that would readily lay wait of earthly Cares to keep down , from mounting up to the Lamb's Throne ; but they have nothing to do in that Principle , in which ascending Spirits are center'd , as moving straight forward , not looking back or down any more to what they are now redeemed from ; keeping pace , and maintaining their Walks with the Holy Trinity , being so refreshed and satisfied , both as to Place and Company , that they mind and study no other thing , but to become as fixed Pillars , no more to come out , being answered there to the fulness of all Joy. But here it may be queried , With what Body do you ascend ? If your mortal Figure be yet confined to stay in this visible World , How shall it be discerned when you do ascend ? In Answer to this ; No gross earthly Eye , that looks at things according to outward appearances , can indeed discern the Lord's Mystical Body , which is put on for Ascension ; no one can be in the true Perceivance , but such as are in the same free and light Principle ; others are not to see it or know it , till they come to descend in the Tabernacle-Body of the Holy-Ghost ; then they shall be confessed and owned by them , who are doubtful and unbelieving , as questioning all of this internal Ascension , because not known experimentally . But blessed are they who know themselves in it , and are received as out of sight , to be very much with Jesus their Lord. How is that , you will say , to be out of sight , and yet in sight amongst mortals ? You are to understand it thus ; That the Soul and Spirit in the secret Divine Body , which it puts on in the Resurrection , is so highly soaring and moving , as the Cherubim-Wheels mentioned by Ezekiel , lifted up by the Spirit , and ascending from the Earth , as neither caring or minding worldly Matters more . It hath no patience to demur its stay , such worthy and glorious Objects , as all amazing it doth in the Spirit 's Eye behold , that it is so enkindled in flames of Love-desire , as it can take in no check nor controul to detard it from Ascension . Oh! what is given us for to descry , though yet appearing in a mortal Vehicle , as relating to Ascension ; at the entrance of which Gate do stand numerous Angels and Scraphims , with Flags of Victory , to give to each ascended Spirit ; shouting with Joy of Salvation , that is now wrought out : Then doth this Holy and Heavenly Train usher in the Ascended , and bring them close up to the Throne of the Lamb , who all in Jasper Light and Glory doth appear , rising up from his Throne-Seat them for to meet , and shews each one their reserved Crowns and Thrones , given them for their Instalment . Oh we must be silent , for we can find no words to set forth what Love , Joys , and Embraces , do mutually pass betwixt the Lord Christ , and the ascended Ones . No measuring out of any Heights , and Lengths , and Breadths of Love , which is enjoyed here in the highest Solacements ; it may be well and truly said , it passeth all understanding . But this is not all , there is yet much more to be done and conferred by the Father of Ascending Spirits , whom the Lord Christ presents unto him , and saith , Behold , and see them whom thou gavest me , are come up after me , being no more of the World than I am : Therefore , O Father , confer upon them what thou hast done upon me . At which sight and request , the supream presence of Glory seems all well-pleased to behold the effect of Christ's travel through Death and Sorrow , thus to save and redeem . Upon this then there is a Council held jointly by the Holy Trinity , all agreeing in one , as to what Immunities and Gifts that are to be conferred , with all those promised Rewards , which do belong to the Conquerors , for the encouragement of the rest of the Elect Flock to pursue Ascension also . But here the Lord , and great High Priest , as more nearly entrusted , acts the part of an Advocate , and makes Demands from God the Father , for all those eternal Land-Revenues setled by fore-Ordination , upon those whom he had recovered and raised from the Death of Sin. Whereupon a Cry does go forth from an ascended Soul , as the Widow Woman , whose Son Elisha raised to Life ; who in a time of Dearth and Famine , sojourn'd in a strange Land ; which when again returned , cryed to the King to have her House and Land restored again ; shewing her Son and Heir whom the Prophet had from Death brought to Life . Thus it is with a Soul that hath been banished from its ancient heavenly Inheritance ; for which Christ the now glorified Mediator sueth , that there may be a return of all spiritual Revenues and good things ; at which the mighty God and King appoints his Angelical Officers to search the everlasting Records , and to bring forth the ancient Deeds , which to the Resurrection and Ascension-state do belong ; every Name therein to be found , which are predestinated unto Glorification . For Christ the Lord hath a most lawful Plea , and doth now make claim for the Tree of Life also , to stand all free to be fed upon , without any prohibition ; for as Adam sucked in Death by that other Tree , so here is confirmation in eternal Life ; and as Adam's Angelical and Paradisical Body was changed into that which was mortal and vile ; so by virtue of feeding upon this Tree of Life , we shall again reassume a pure and unfadable Body , far more transparent than he had in that first Creation-state ; which may be made out clear in the various Properties of this Tree of Life , which we shall draw up the number of . The first Property , It gives a single , clear , and christaline sight , to behold Celestial Glories , without any medium . Secondly , It gives a supernatural hearing , it comes to understand the Heavenly Language , as from Eternal Nature spoken ; which Language is in corrupted Nature now quite lost , and can only be restored in the Ascension . The third Property is , the most profound and deep Wisdom , which doth most highly excel and outvie all the craft and subtilty sucked in from the Breast of fallen Eve , whole Children have herein been nourished up in a shifting way of worldly Wisdom , which shewed it self in Adam and Eve , when the Lord called them to an account for their disobedience to his Command . All which subtilty must die and fall away , when God's Wisdom shall be restored again . The fourth Property of this Tree of Life , it gives an everlasting and unchangeable Righteousness , as a white Robe that covers from Head to Foot , suffering no more spot of the Earthly Life to fall upon it . The fifth Property is , an unutterable ravishing Pleasure , and Joy drawn in as the sweetness of the Dew , which lies always upon the Branches of this Tree , the precious favour hereof never departs from the Soul ; it is all Paradisical Power . The sixth Property is , a flowing torrent of Love , which knows no bounds ; it expatiates it self from lengths to breadths , and from heights to depths ; it runs through all degrees first and principally ; it runneth it self into its own original Being of Love , where-out it comes all covered with Love , Sweetness , and Amity towards all , to scatter among all Fellowships and Societies , these pure sparkling Powers of Love received from the Deity . The seventh Property produceth an absolute , free , and eternal Liberty of Will , which stands fixed in God , knowing no restraint or bondage ; for what-ever it willeth or decreeth is made good , because it moveth in the Will of the Holy Ghost . Eighth Property is , the serene Meekness , and tender Mercifulness let forth , as from God's own nature of Goodness , to Objects that may require succour and help , whether upon an Interior or Exterior ; if in spiritual desertion and temptation , how readily is the Balsam Tincture of this Tree given sorth , to heal and cure the wounded in Spirit , that so they may find present Cure. Ninthly , Here is the donation of durable Riches and Honour , which is so infinitly great and glorious , as it draws a black Cloud of Contempt upon all the Babylonish Treasures , that have been gotten and raised by earthly Science and Craft . Tenthly , Know in Truth and Verity , here is an eternal springing Bank , that will never be spent out , for it is the Generating-Revenue , which the Holy Trinity spends upon , and freely does receive the ascended into Community , to share in this springing Gold-Mine , where there will be no need of digging , nor labour , either of Body or Mind ; there will be no occasion to say , What shall we eat or drink , or where-withal shall we be cloathed ? The Lilly-Time is now here come , that all of this kind will be supplied from God's flowing Fountain of all precious Store , that will confer such a plenty of dowry Riches and Honours , that cannot be degraded , nor plucked away from the Ascended . Which as a Ship they will sail with out-spread Banners of Conquest and Victory , floating upon the Throne-River of Life , daring all Sea and Land Enemies of this worldly Principle , whose strength is rottenness , and cannot stand before the Ark of God's moving Power , in which his Kingdom shall be established . The eleventh Property of this Tree of Life , is known by sending forth sweet-scented Odours and Perfumes , a compounded Spicknard , which is so strong and powerful , that it is all-penetrating : So deep , that it toucheth and doth influence , and is an Antidote against all Putrefaction of Sin , and the evil Consequences thereof ; the very out-breathing Words , are all perfumed with the Oil of the Holy Ghost , which sends forth a virtual healing-Life , among whom they converse with in a Spiritual Sense . The twelfth and last Property , which is the consummating Glory of all , is an unceasant flow of immortal Life , which fed is from the Christalline River , proceeding from the Throne of God , which River doth encompass this Tree for fixation , that so no more Death , nor Curse may be known , but all swallowed up in Victory , according to the Vision which the beloved John saw , how that this Tree grew in the midst , and of either side of this River , signifying it to be the Holy Trinity in their distinct Variety , springing up for a feeding Life to the Spirit , Soul and Body , which hath reached to Ascension . Now then by all that hath been opened and revealed of the wonderful Properties of this Tree of Life , can it do less than inforce most ardiant longings and aspirings , to go on forward to all of these Degrees ? Oh let not this low Elementary Kingdom , with all its subtile Inchantments , and binding Weights , keep down any that are of the Resurrection . The Ascension-gate , our Emanuel hath passed through , and doth cause it to stand open for all that have good Will and servent Love to come up after him . What though as yet there may be but few Presidents that have reached this Ascension Mark ; the Serpent with his twisting Tail having drawn down many ascending Stars : let not that discourage , but rather fire our Zeal the more , and watchful be to avoid his Subtilty , who is not wanting to lay numerous Stumbling-blocks in our way ; but through the Spirit of Faith , there may be a striding over all , taking up courage and holy resolution in this ascending way . For something I do see breaking forth as the Light of a new Day , and by the great Alpha and Omega it is testified , that what by his Spirit hath been revealed , shall not go off as a dead Seane , shewn only in literal description , and so foulded up again . No , a more lively draught the Holy Ghost will draw upon the Hearts and Spirits of those who are born again ; this being now the very Time wherein our expectation groweth big , for bringing forth the Heir to all of these Heavenly Immunities which hath been mentioned ; and what the tenor of the new and everlasting Covenant runneth upon , wherein a new Heart , and another Spirit , in which God's own eternal and pure Nature will be restored , so as to abolish the very Root-Essence of Sin , which no verbal Ministration , or doctrinal Precept could reach , nor intellectual Knowledg , or Vision , that giveth divine Seeing , and speculation of heavenly Objects and Things : All of these have the cessation and termination ; but that which is the surer ground-work , far excelling all , is to find our selves rooted and effenced in the birth of the Holy Ghost , which is firm , stable , and unchangeable , wherein the Issues of a new-springing Life will go forth in every motion , putting a stop to all profuse and impertinent Imaginations , that from Nature's Root has been put forth . Such a signal Change we in our selves shall find , when the Lord from Heaven shall descend for to bring up to Ascension , and will for ever maintain his Superiority and Kingly Power over all Principalities in this Worldly Region ; putting all things under , which hath exalted themselves above him . This is the unreversible Decree of our great Sion-King , wherein the ransomed shall passively stand , for the ruling Scepter of the Holy Lamb of God , to take all kingly Power into his own hand , to manage a pure , righteous , and peaceable Kingdom , of which there shall be no end . This is that great and mighty over-turn , which we are looking and hastning for . The Ascension . WHat is this rushing sound which I now hear ? The fiery Chariots whirling through the Air , For Souls to mount up to the Heavenly Station ; And there for to put on their Glorification . Mount risen Souls , and not in Eden stay ; Life's Tree doth for you all its Fruits display . Fear not , be bold , as Cherubs mount apace ; Ascend on high into your native place . Love's Heart stands open ; it is there alone , You 'l see God Face to Face in his bright Throne ; Where you shall Pleasures feel , Life , Joy , and Peace , For you prepared , that will never cease . Mount then the Ladder , and to Heaven ascend ; There lies the Treasures , that shall never end : Whose endless Riches so shall take your Eyes , All temporal Wealth for it you shall despise . The Income everlastingly shall flow ; And of the end of Wealth no one shall know . In this Ascending State , all Spirits are Free from all Thought , disburthen'd of all care : For in this glorious , and this wealthy Land , An endless Store , and Bank doth open stand ; Which still does multiply , increase , and grow , As it does from the God-head Fountain flow . Upon Ascension and Descension . EXpect now that Day of God , which as a fiery Oven and molten Heat , shall come upon the old Heavens and Earth not only to shake , but dissolve them ; such a signal change will be effected through the fiery Baptising Cloud , in which the Holy Ghost will descend the second time upon the New Jerusalem Waters , who called and fixed are to mind no other thing but Ascension , to receive Power from the most high , for to do Works of Glorification , which none can be capable of , but such as are separated and redeemed out of the Earth . The Apostles were commanded of the Lord Christ , when he intended to pour forth the Holy Ghost , wholly there to tend ; upon which they accordingly received the first Fruits of it . But now where shall we find a holy separated Fraternity , that in pure Concord and Unity of Love , do together wait for the residue of the Spirit , to do the great Works of God in this Earth , which hath lain so long barren from bringing forth any of this kind of fruitful Powers ? Therefore it is but all necessary to provoke to such a gathering in Spirit , and ascend together unto the Mount of Olives , as apart from all worldly Impediments hereupon , for to wait till the bright glance of the Ghostly Majesty shall again break forth in Power and great Glory , that we may shew our selves to those of our Brethren , who yet in the Kedar of a worldly State do dwell , to invite them out of this imbondaged Life , where the sorrow and servile droil do attend . Who then shall of these glad Tydings first bring , but such close and servent Seekers that have set the Morning-Watch , looking for the East-gate to open , which hath been the six working-days of Man's Labour shut ? all of which is to cease , when the great Prince of the Sanctuary shall rise and ascend in us , to enter into the most holy and inward Court , as that one perpetual Sabbath , where we come to rest from all our own Works ; that the Holy Ghost may act , and do all in the most Holy Place in us , as an Offering well pleasing to the Father , who accepteth such Worship only , as performed is by this most excellent Spirit . Therefore how lightly and unavailably are all our Actings and Workings to be set by , till the Power of the Holy Ghost comes to move all pure , strong , and effectual ? for nothing will or can hold out or abide , but what is wrought up to the numberless measure of God the Holy Ghost : Therefore this golden Reed is given to be our Measure , from thousands to thousands , till the living Waters from under the threshold of the Sanctuary do rise as an unpassable River , to drown all that is drossy and earthly , so as nothing may live there , but what is of a Godhead-appearance . Now then let us go on to pursue that , for which the lively Hope is begotten in us , not looking back to any vailed or shadowed Ministrations , which could never perfect what we in the everlasting Counsel of the Holy Trinity are design'd unto ; for know it for a Truth , from the Yea and the Amen , that the now vile drossy Man shall be made all Gold , through the tincturing virtue of the Deity entring into him : This is the amazing Wonder which is left for the Holy Ghost to bring about . But who are the elected hereunto , as Subjects upon whom this shall first be wrought upon ? It may be further queried , There are various fore-running Qualifications which have been already mentioned , as in the Death , and following Process . This only I shall further add , That those who are chosen in God for to be the first springing Plants of this new Creation , there will be given to them a mighty Spirit of Faith , and a clear and satisfying Perswasion , that this great , thorow , and marvellous Change is to be effected , and for this they must be cast as into a new Spiritual Model , fitted out by the Spirit of Wisdom , and so found in a believing and waiting posture ; for let none imagine this will fall upon any suddenly , but they will have a foregoing Work for it , and know a great change in the secret of their Souls inward part ; which is all necessary , that through cleansing Work , there should be a getting through , to make ready for this great and last Baptising , into the pure Nature of the Deity , who then will discharge all our bodily Exercise , as to the most Holy Things , wherein fault might be found ; because performed from a mixed ground , where Good and Evil in contest was . It shall no more be said , The Spirit and we together do work , for Man must come to the end of his days Work ; for the Holy Ghost doth take upon him to do this great Work , which appertains to Glorification , in those that are come thus forward on to cease to their own Works , and doth see the utmost ends of their unprofitable and dead Earth , and can no more act from that mixed Property , being made to know another more excellent Ministry , by uniting now with the seven Forms of eternal Nature compacted , and made up for a pure Ghostly Body , where all Ability and God-sufficiency will shew forth it self quite of another sort , than while under internal Purifications , and Soul-cleansings , which were always a doing , and never done , nor could ever be expected , till the Holy Ghost comes to fix his own Body , which will go forth in various working Powers , which I should unfold as they have been revealed unto me ; but not knowing yet any that can bear or receive such wonder-working Powers , they must lie a while under the Seal of Secrecy , till it be known who are worthy of them , which God will reveal to us in his Time ; for the bringing forth a new creating Store , that hath in bank been treasuring up , for those that shall meet me in this high and heavenly Track , who have left this visible and fadable State , for the more sure and weighty precious Things , which the Day of the Holy Ghost must and will bring in ; to which Lot , the Wisdom of God hath charged us to stand , and not to let the Golden Stone which is left in trust , as unadvisedly to slip out of our hands ; but wait for him to work upon it , who only is mighty , able and skilful to use it , by opening the wonder-working Virtue of it . In the mean time we are taught to hold out our six working-days , till the seventh Year of this Sabbatical Rest is come . Blessed are those which are arrived to the sixth and last day , in a ready preparation and hopeful expectation , that the East-gate will open to give an entrance into that good Land , where we may be as those true Rachabites , no more to Build , or Plant , or Sow into a corruptible Soil , nor any more to drink of the Wine of any adulterated Vine , wrought out by the sweat of the Brow ; but come to reap all of those rich , good , and plentiful Things , which are made ready unto our hand , according to that saying of our Lord Christ unto his Disciples , I have sent you to reap that whereon you bestowed no labour , ( Joh. 4. 38. ) referring here unto the Gifts and Powers of the Holy Ghost , which so fluently were shed abroad and given in that day . So again , much more will be known , when the residue of the Spirit shall be poured forth , a rich prize shall be possessed , even such a living stock for subsistance , as shall be blessed with the multiplying Power of the Holy Ghost . After this way will God for his own Houshold provide distinguishingly ; but for this it is given us to understand , there will be such a kind of Faith given , as shall run up as high , and extend it self as large , as an Almighty and Infinite God can answer unto ; for such a Spirit of Faith is all-necessary for the accomplishment of such mighty Things ; therefore we may be provoked to pray uncessantly for this Gift . Thus we have defined some part of the Glory that doth follow upon Ascension , through being fixed in the Body of the Holy Ghost ; by whose glance of Light it is given us to see another Degree , how that the Ascended and Glorified , are again to descend , to show and declare to their fellow Saints , what Dowry they are by the Holy Ghost possessed with to serve their Lord and Master's appointment with here in this visible Principle . This is a secret written in the Book of Life , upon which there hath been a fast Seal : But now the Lamb of God is in Spirit come to break it open , that we may read & know the great Royalties , which he hath redeemed us to enjoy . We in the first place are to remind and make observation , that when any great and mighty change was to be wrought and effected upon the Earth , it was to be done still by Angels that descended from Heaven , as mentioned is in Holy John's Revelation , Rev. 18. 1. & 20. 1. which is not to be understood or limited unto those Angels , which never knew a Birth in Time , whose descent was ever in Seraphick Figures ; but more properly to the Angels of the Resurrection , that have passed through the ten days Tribulation , and have overcome through the Blood of the Covenant . These are those whom the mighty God will imploy for the replenishing of a New Creation , and coming down with the ghostly Powers to lay the Foundation for the Mount-Sion Glory ; and it could never be expected that this great over-turn , and change upon the confused Babylonish State of things , as now standing , should be effected , till Angels of Time had ascended , and again descended , as having obtained personal conjunction , and Power from Christ their Head-life , to act as his Representatives in this World , shewing a Godhead-Commission beyond and above all worded Testimonies , by Signs , and Deeds of Wonders ; all which are reserved till elected Angels do ascend to receive a mighty impowring from the Holy Trinity . This is the finishing Mystery that is waited and looked for , that so the ruinated and apostratised State of Creatures may be restored to their first Principle , where the New Jerusalem will open and descend , then shall the Priestly Kingdom be revealed , and its Government be known , and managed by the Saints of the most High , who after Ascension must have some space of Time for their Instalment and Fixation in the Powers and Gifts of the Holy Ghost , that they may not transiently come and pass away again , as formerly they did , but be established and founded as upon a Rock immutable . For as the Heavens have received the Lord Christ out of visible sight , so it will these ascended Angels , till they be confirmed for Kingly Dominion : for their visible Figures may be scen by Mortals , while their inward transformed Spirits , Soul and Body are translated out of sight , and are taken into the Heavens . But it may be queried , Whether those that may hereunto attain , shall be secured from the Mortal Death ? To this each one must stand to their Election and Lot , as known to God. We cannot say any thing more as from the Lord , but only this ; we have received good Assurance that if Bodily Death should overtake us , while upon this Ascending Ladder , there will be a considerable advantage , that an open access by Christ the Lord is made for such as die in the Faith hereof ; who will find a free pass through the mortal Death into that Mount Sion , to be received where the Lord Christ , and the high Order of Holy Patriarchs , Prophets , and Apostles , are before-hand gathered . And therefore slack not your Work , but pursue forward on , for nothing shall be lost , but all runs on upon account according to each one's measure attained ; although it must be granted , that such as shall continue in this visible Body , till the whole Process be accomplished , they will be more eminent Instruments to glorify God in a World that lies under Death and Curse . For here comes in the very Redemption of the visible , weak , and impotent Body , which shall not die dishonourably , as the manner of the whole Earth hath been ; but be changed , and Mortality swallowed up of Immortality , and so all Rule and Authority put under , as personating the Lord Christ in the Earth ; according as it is prophesied , That Judah shall rule with God , and be had in admiration by Dignities , Principalities , and Powers ; such Honour will the descended Angels have . I shall omit any further enlargement upon this particular , having reserved it for another part , which is to follow this , wherein greater things will be discoverable for the sakes of those who have a living Portion therein . But as to what is at present communicated , let it be accounted of as weighty and considerable to provoke , and stir up all pure Minds to meet harmoniously upon this Ascending Ladder , where one Saint may call to another in the Attractive Power of Love , to go up together . Oh where , where shall we find such , that so highly raised in the Spirit of their Minds are , and that will agree to run and hold out this heavenly Race with us , till we reach the Descension to bring down Glorification ! Is there not a sealed Number here-for ? Oh God bring them into manifestation and knowledg of each other , that as clustered Grapes we may be all filled with the Wine of the Spirit , that ready is to be pressed out for the chearing the weak and faint , that also are Members of this Body of the Lord Jesus , which yet remain in an humbled suffering Life , crushed down under sin . We should now conclude this present Subject , but there meets me one Objection which I am to give answer to , which is this : You have here discoursed of a high and wonderful State of Ascension and Descension for visible Glorification , How come you to understand the way of it , without you were actually ascended by a Cloud of Glory , coming down to receive you out of all mortal sight , after the manner of our Lord Christ ? We answer to this , You are given to know , there is an Ascension in Spirit , which beats the Track for the Soul with its Resurrection Body to follow after : For who knows the way of Spirit , it flies as a Bird in the Air , no Mortal can discern ; it is of that sublime quality , as it can easily pass into the Principle of Light and Glory , for a prospect and view of that Celestial Orb , which is to descend into Time for the manifestation of what is to be Eternal ; and thus it is given to some to be taken up in Spirit , for to make discovery of what lies cancealed in Superior Regions , as not yet understood : so as from hence we may give satisfaction to this Query , how truly and safely we may declare , and open these mysterious Deeps concerning Glorification , although the Holy Ghost's Descension is not yet , He having not Ascended in personality , but only in Spirit , but not in Soul , and with a risen Spiritual Body . For there we must keep a distinction , and not pretend to any thing beyond what is attained ; for I may have a Revelation of what is designed and purposed , shall be accomplished by the Power of the Holy Ghost , as ground for Faith to work upon : but while this is not done , so as Spirit , Soul , and Body are made one entire Angel for Ascension and Descension , till then it is to be appropriated only to the swist flight of the Spirit , that is as a Heavenly Spy sent before-hand to be a Speculator , to be hold the Pattern of those Heavenly Things , which are to be replanted , in like manner and order here in this World , by and through the creating Word descending from on high , into the low , meek , and pure in heart , with whom the high and lofty One will tabernacle withal . for generating with New Heavens and Earth , which is the effect and consummation of all Spiritual Sight , Vision , and Revelation , as the purer production of the Holy Ghost in fruitful Powers exerting forth . This is the substantial Thing which in greatest valuation is with us to be , as for to be pressing on in the Lord's Spirit , to attain and possess what each step of this Ascending Ladder will bring up unto . For far be it from any , who have known translation in Spirit , to see and hear what is in the Heavenly Sphear , to abide and stay here , without waiting for such a Body as may be exercised in the Holy Ghostly Might , or else will never turn to that advantagious Account , which is to be greatly desired upon our mighty God and Saviour's renown , that he alone may be exalted and glorified in his Saints , filling up the full measure of it in his elected Dove-Flock , who by me hath sent , for to declare unto them , that he stands all ready to receive , and in Glory to instal each one of our ascending Angels , and to descend with us for the establishing an everlassing Kingdom , where Joy , Triumph , and Glory shall be the new Song , which the redeemed from among Men shall to their mighty God and Saviour sing . Thus I am now returned in Spirit as a Heavenly Spy , to make report of those substantial , high , and worthy precious things , which I have seen and sound in the Love-deep , and unmeasurable spaces of Eternity , which hath all-fired my Soul to be cloathed with that Body which may effect all , which the Spirit hath been made to see and understand ; for which good assurance is given to all that shall unite , travel , and journey on together with me in the Love-harmony and Spirit of Faith , shall and may see that Key suddenly to come down , that will open the Ascension-Gate , where we may pass in one by one as meetly herefor prepared , Now who , O God , to this Holy Resolve will come , that may gird up , and as mighty strong Elijah's , out-run all the Ahab Chariots , that entreth but into Jezrcel ? 1 King. 18. 46. Even so let thy mighty Hand , O Lord God , be upon thy Ascending Angels , which are thy Chariots , which all swift do move , as driven on by the Whirl-wind of thy Spirit ; for which set our Eye be fixed steady evermore ; so Amen . The Descension . OYe Spirits of the Augelick Race , That must descend , why stay you in that place ? Descend , and with your presence chear the Earth , It languishes , and waits for this new Birth , That by your heavenly Powers its Sons may be Releas'd from Bondage , Thrall , and Misery . O mighty Prince , and Saviour ! in the end Thou wilt with flaming ministring Spirits descend , Who in this World shall Kings , and Monarchs be , And represent thy Power and Soveraignty ? Thy Kingdom then descended they 'l proclaim , Whilst they as Kings , and Priests , rule in thy Name . O bow , O bow ye Heavens , and come down ! O Prince of Peace descend in thy bright Throne ! Wonders and Signs shall through the Earth be burl'd , From the four Quarters of this outward World. All earthly Craft shall then be brought to nought ; And Wisdom's hidden Stone to light be brought . Those Glorious Saints , whom Christ then represents , Shall all be clad in Glorious Ornaments : In brightness and in glory shall shine free , Where nothing is of Earth's obscurity . Th' Elected Seed shall all be then brought in , Christ then shall reign , and put an end to Sin. FINIS . 
A49872	----	The revelation of revelations particularly as an essay towards the unsealing, opening and discovering the seven seals, the seven thunders, and the New-Jerusalem state ... / published by J.L. ... Lead, Jane, 1623-1704. 1683 Approx. 307 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49872 Wing L789 ESTC R31694 12245573 ocm 12245573 56930 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49872) Transcribed from: (Early English Books Online ; image set 56930) Images scanned from microfilm: (Early English books, 1641-1700 ; 1507:11) The revelation of revelations particularly as an essay towards the unsealing, opening and discovering the seven seals, the seven thunders, and the New-Jerusalem state ... / published by J.L. ... Lead, Jane, 1623-1704. [12], 130 p. Printed and sold by A. Sowle ... also by J. Lead ... London : 1683. Attributed to Jane Lead by Wing and NUC pre-1959 imprints. Imperfect: pages stained with print showthrough and loss of print. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism. 2002-01 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 John Latta Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion THE REVELATION OF Revelations Particularly as an ESSAY Towards The Unsealing , Opening and Discovering THE Seven Seals , the Seven Thunders , and the New-Jerusalem State. The which have not hitherto so far been brought forth to light ( except by the Spiritual Discerner ) to any degree of Satisfaction , as to the understanding of the grand Mystery . Published by J. L. the Author of the Heavenly Cloud , made mention of , particularly in the Preparatory Epistle to that late Theosophick Piece , Entituled , Theologia Mystica . A Work never Extant before . Rev. 5. 9. And they sang a new Song , saying , Thou art worthy to take the Book , and to open the Seals thereof . 1 Cor. 1. 10. For God hath revealed them unto us by his Spirit 's for the Spirit searcheth all things , yea , the deep things of God. London , Printed and Sold by A. Sowle , at the Crooked-Billet in Holloway-Lane in Shoreditch . Also by J. Lead at the Carpenters in Bartholomew-Close ; and at Book-sellers in London and Westminster , 1683. H. LION . To the living Stones gathered , and to be gathered to Christ , the Foundation Stone , ( where-ever hid , scattered and dispersed ) who are elected in God for the New-Jerusalem-Glory and Mount-Zion-Church ; all Love , Grace , Peace and Joy be multiplied from him who was , is , and is to come . THe Establishment of the restored Sion-Church cannot be by Man or after Manly Wisdom , but by the holy Spirit , which Christ our Prince and Saviour hath sent in his own Name , to build upon the Foundation of the Father and the Son ; a Rock indeed , which remaineth steady and unshaken from Time to Eternity . And indeed , who else is found sufficient for the gathering and building of these holy Temple-Stones , that are to be fitly compacted together , to make up this glorious Church , that may be presented all fair , without Spot , as becomes the Spouse and Bride of the Lamb , which you will find the whole subject of the following Revelations tend to , even to the bringing out of all that are found in Lifeless Forms , into the very substantial Life and Ministration of the holy Spirit , where the Increase and growing up is known , into that Body , in which God will move and work all ; for the which end all Prophecies that have been from the foundation of the World , may have their fulfilling in this last Age ; for the which , good Assurance is given , from the fresh springing of the Word of Wisdom , that may produce a sealed Commission , not only in Letter , but from the feeling fiery-breath of the true Unction , which is the living Epistle , by which alone I desire to be made known to you , and from thence do send pure Love-greeting to them whose Ears are opened to hear and receive what the Spirit of Truth hath declared and unfolded in this little Volumn , which now is presented to publick view , contrary to the intent and purpose of the subordinate Author hereof , who , as I was waiting in my continued course and order , upon , the heavenly showring , and to feed , and be refreshed in this all-fruitful and pleasant Pasture , being satisfied here to take my lengths and breadths in all free conference with the Lord , the Spirit , whom I did well know by his inward flaming Body , which at certain times did stir and rise , and then I could hear and distinctly know the Voice of his Mouth , which came as a soft melting Fire-breath , and said , Record what since October 1679. hath been seen , heard , tasted and felt , and shun not to declare it , for it hath a peculiar service on Gods behalf to do , though at present hid from thee ; only observe and be watchful , and I will certainly Follow this at the Heels . And thus you may perceive under what constraint I am , and by whose Commission these deep and mystical Revelations are now published , who fore-sees what effects they are to have , and what Souls and Spirits are to be touched and enkindled from the same burning-Ray , which will surely over-shadow the believing . And for the doubtful , I have only this Caution , and that from the holy and just One. That henceforth they cease from rash and uncircumcised Judgment , which doth arise from the rational Will and Spirit , and above all to put on the meek , simple and child-like Spirit , and so cease to be injurious to their own Souls ; for nothing is more prejudicial to the growing and springing Life and Light , than to give way to Incredulity , and an evil Suspition raised from the dark Mists of Sense and worldly Wisdom , which can never reach the deep things of the Spirit . Therefore , if there be any force , power or authority in that Word of Life that was from the beginning , and is now come to bear his own living Record in our day ; which Word and Spirit of Truth and Wisdom let none resist , but open the everlasting Doors of their Souls and Minds for to take it in , and so you will of the lively Hope partake , and bear the true and living Testimony with us , That the Morning Star is risen for to lead us out of our selves , where nothing but Darkness is , and where the fallen Spirits keep their strong Hold , binding and putting out the Eyes of Sampson the Nazerite , the figure of the eternal Spirit , which is in all the Sons of Adam , against which the grand Apollyon hatcheth his treacherous Conspiracy ; for he hath great Indignation against us , because such Love , Grace and Goodness hath now abounded to us in Christ Jesus our Lord , who is come to offer himself an effectual Salvation in all ; there is not a Door that he passeth by , but that at one time or other he knocks at it , and would find entrance in , to redeem and fetch out his own eternal Spirit , from under Bondage , Death and Misery : But such are the subtil Wiles of that Enemy of all Mankind , that he provides a Dalilah for some to steal and draw away their Minds , and to seduce their more Noble part to that which is vile , base and sensual . And then , another more subtil Bait he casts out for those who are mortified , and have escaped those worldly Charms , and are come to a sober and lawful use of the things of this Creation , and yet are held Captives through the Multiplicity of Mortal Cares , Businesses and Concerns for the outward Man , whereby they are so overcharged and weighed down in their Spirits , that they cannot get up to shake off this carthly Dust , to walk with God in Enoch's state , not observing that counsel of the Lord Christ , First to seek the Kingdom of Heaven ; and with all getting , to get Wisdom : The contrary to which is most universally practised , in making sure first of the Beasts Kingdom , and the perishing Mamon of Unrighteousness ; and then if the Kingdom of Heaven will fall in and be added to them , it shall be welcome ; but alas ! this will not do , Christ will not be served last . Wherefore , let not the Serpent beguile any who seek the Pearl of Christs Kingdom , but be wise , to avoid the choaking Earth and drowning Floods , and trust the Lord upon his Word , who will certainly make good whatsoever we part with on his account , as there are some who can witness to Gods Truth and Faithfulness in this matter . A Third Caution is , for those who are got out of the Throng and Incombrance of worldly Multiplicity , and have thrown off all those weights and sins which do so easily beset them ; they must know that all this will not fully secure them , though it be a very good Ground-Work , and greatly advantagious for the rearing up of Gods perfect Tabernacle within them , for the following Glories to rest upon it ; but be advertised from the holy and true fore-sight of the Spirit of Jesus , who knows the Dangers and Perils which attend this state also ; which though they have escaped the worldly Bondage and earthly Pollutions , yet spiritual Defilements may remain , which are of more dangerous consequence than briary Cares and worldly Distractions ; for we have not only to do with a Birth of Flesh and Blood , but there are internal Powers and Principalities of an higher Descent , which joyn their Forces with the rational Spirit , which is the more wise and sober part in man , and therefore most readily take upon them , to prescribe Laws and Rules for the superior Soul to walk by , who finding it self fallen , stands in great need of an Help and Guide , to bring it out of this wretched Plunge and confused State , being convinced by Christ the true Life and Light risen within , how the case stands with it , and thereby made eagerly desirous to be set free from those inward usurping Powers , which come with all deceiveableness to circumvent and keep the Soul in the strong hold of a rational Sense , which must be quitted . And now the enlightned Soul feeling the Malady so great and so painful , looks out diligently for a speedy Relief , and is ready to embrace every Physitian that doth profess to be skillful in the curing of Souls ; whereupon comes in a second danger , of which ye will do well to take heed , that is , to be cautioned from whom you receive Spiritual Medicine , and whether they be such who have the true Balsom and Tincture of Life to give forth from the very Unction of God resting in them ; for no other can be profitable unto you . All who have not this Soveraign White Stone , which knows only how to pour out his Name as precious Oyntment from Vessel to Vessel , are Physitians of no value . Therefore while ye in the state of Minority are , and have need to be under Pastors and Teachers , till you are come up to the highest Form , ready prepared and qualified for the great Master Teacher to undertake you , even the holy Spirit , who will perfect whatever was lacking in other Teachings , and through other Mediums , for which direct your Eye , waiting in a peactable Concord and silent Harmony , in your own Jerusalem within , whereupon written is to be , Holiness to the Lord in every Property ; and then you will come to know the fresh Pasturesprings , which are only under the breaking-up-Seal of the holy Unction , where no defiled foot hath ever come to raise the Dust , to discolour this golden Stream . This is the Ministration which you will find the following Openings to point out and lead to ; and though as yet it be an unbeaten Path , which the Lord hath by his Instrument now declared , and made known in way of Vision and Prophecy ; yet it is the true Day-star that will give its own light and witness : Therefore let the Wonderers , Despisers and Contemners take heed of making a Mock of that which the Alpha and Omega will own and stand by , as his express Mind , who prohibited the publisher hereof from altering the way and manner of the revealing of these great and deep things . Therefore you have them unpollished , in their own naked Simplicity as they were every day revealed & given forth , not in the dress of humane Wisdom ; no , they are of another descent , and the spiritual Ones in God will feel , know and taste from what Treasure-House they proceed : And as for others , we do not heed their Judgment , only shall be found in hearty Prayer for their true enlightning , that all may come to know what the Love-Trumpet doth now sound for , is it not that both Earth and Sea may give up their long buried Dead , and that his cursed Ground may no longer shut up the dead in Christ ? Are not these Tidings brought from the bright East ? that the Lord is coming to bring forth himself , in a new and marvellous . Resurrection , such as never was yet , and therefore hath before-hand , sent his holy Spirit of Prophecy , to proclaim what he intends to fulfil , according to his antient Purpose and Decree , and for this end hath shewed what Gates are to open , to give entrance into this All-fruitful Sharon , where the scattered love-Flock hath been hunted and chased as panting Harts , shifting their Pastares , and yet not finding where to lie down and be at Rest , which indeed can never be expected , till through the Seven Seals ye do come , where the full glorious Resurrection Day ye shall witness , through all things becoming New , where the holy Spirit , your Over-seer , and feeling Life , shall ever and always be known for fixation in the Resurrection State ? And though the Saduces be numerous , that have no Faith ever to see this first Resurrection , which is from the Body of Sin to be made free , giving witness hereunto first , by being begotten alive from the Dead , according to the Scriptures ; You hath he quickned , who were dead in Trespasses and Sin : Therefore it is not incredible to us that God should raise the Dead , ( see Rom. 4 , 5 , & 7 Chapters ) but each one in Christ's Order ; for allowance must be given for degrees ; for as the Death is gradually , so is also the Resurrection perfected through received Acts of Power ; a Similitude whereof we may see in the visible Sun , which doth not attain its Meridian height at his first rising ; and so the Body of the Resurrection doth not at once , but by degrees , advance to its full height of Lustre and Glory ; So as we must give way to Measures and Degrees in all sorts , whether in dying or rising , all opening one Everlasting Mystery of Glory in the Powers of our Lord Jesus , who will bring all , one after another up to Glory . Now then let each one prove his own Work wrought in God , whether in Death , Resurrection , Ascention or Glorification ; for these are all linked together , though not attai ned or reached but in their own Order , still going on from the first Step to the last ; the way for the Attainment of which , you will find described according to the measure of the Spirit , given for Manifestation of these long hidden Truths that have lain under the Seals , where you will find the Path that leadeth into the Death , and the loosing therefrom , through the seventh Seal , opening for the Resurrection , which the seven Thunders do plainly express , and so proceed on to the ascending Reign in Christs Kingdom , which is great and magnificent , giving its own signal Demonstration , by opening the divine Magia , whereby the holy Spirit comes to act in his own place , viz. in the ascended Body of the Resurrection , from thence to go forth and work his Wonders , such as yet were never wrought , which will be the Introduction into the fixed Glorification , for to be Co-centred in the ascended triumphant Spirit , the Glory of which is attributed to the Lamb of God , of whom it is said , That he is worthy to receive Blessing , Wisdom , Power , Strength and Glory , for the effecting of so full and perfect a Redemption ; all which shall be assigned to the glorified in Christ , who in the Royal unchangeable Priesthood shall be confirmed , as going up from Glory to Glory , till swallowed up in Glory , Power , Might and Excellency , the manner of which is defined as the Close of all that hath been treated of in this Book , as the finishing Testimony which at present was given me from the Lord of Glory . Therefore so receive them in Faith and Love , for this is the day of Gods Revelation , who sends forth this as a fore-going Harbinger , who according to his Promise will soon follow to fulfil all the rich and precious Things prophested herein ; and therefore calleth upon his scattered Stones to get together , to Harmonize in the Eternal Light , Love and Purity , provoking each other to go on forward in this four-fold Process of our Lord Jesus , arising out of this long Night of Slumber ; for the Day is broken , and the Morning-Star may be discerned . Consider to what a Life of Glory and Immortality ye are called , it is great and wonderful indeed ; yet know , the East-Gate now will open to those that earnestly knock thereat ; so that there is a certain possibility to get up unto all these Degrees of Glory : Wherefore let none doubt , but be girded with the Omnipotency of Faith , which will rid the way swiftly , leaving all unbelieving Loyterers behind . A Race we have to run , some may not be yet set out , others newly engaged , and others a good way in the Race ; but blessed are they who shall at the Price first come , that so they may return to strengthen , and encourage their Companions in the Race , who may see the Rosie-Garland of Victory in their Hands , and the Diadem of precious Stones , as the Price which they have won , which doth well deserve to be run hard for , not delaying so much time as to look behind , being once set out , but so run that we may obtain . But it may be questioned , Who , and where those are which are so resolute and strong in Spirit , as to hold out to the end of the Race ? For this , none can be found indeed , but such as are arisen with Christ from the dead , he is & must become the Racer in us ; for all other Legs we run with will soon tire and be weary ; therefore set not out till Christ your Life and Strength be risen , as a Gyant refreshed , to run out this conquering Race , where ye may come to lie down under the encompassing Glory , as in an everlasting pleasant Shade , possessing all those high and wonderful Immunities , Glories , Crowns , Joys , Gifts , Powers in the Holy Spirit , who will magnifie his Office in acting and working all in the Body of the Resurrection , concerning which I shall no further enlarge , but refer you to what is treated of in the former , and this the following Revelations . I shall now cease , and shut up all in that springing Fountain , from whence this bundle of Revelations did proceed , having a good Hope and certain Perswasion , that the Lord will be with his own Testimony in a light Ray , spreading over all the Darkness of those Minds that shall attend and receive without Prejudice what is written , though to some it may appear Obtruse , Deep and Mystical , and hard to be understood , yet to others , who are come under the teaching of the same Unction , it will appear plain , and easily apprehended , and that the Spirit will bear record with us , of what was , and is , and yet is to come . Now the things yet to come , is that Powerful and Princely Reign unto Glorification , which hath long been prophesied of , and now again with an Affirmation , that the Lord will suddainly be upon us , to take unto him his Kingdom , which nothing of the Beasts Reign shall mingle . Oh! Holy , Precious and Elect , let us not Sleep , but set our Morning-Watch , for Tydings are come to make all things ready for him : Let it appear who the Wise Virgins are , by their making themselves ready to meet the Lord , not only for a Visit or Salvation , but for an Eternal Marriage , and an un-interrupted Nuptial Fruition , and so to be ever with the Lord , or rather the Lord to be ever with us , as his dear Bride , perfectly redeemed from the Earth , as it becometh her thus Holy and Blameless to be found ; for the everlasting Priestly Celebration and Holy Ministration , in no other Temple but what is called God and the Lamb where the only true Spiritual Worshippers are found , and from whence our Praise-Offerings will spring , as from the bright Sphere of Glory , that swallows up Darkness , Death , Sorrow , Contempt , and the Curse in a full and total Victory ; for the Hopes of which , and first budding Fruits now shall conclude with high Acclamation , Glory , Salvation and Praise to God and the Lamb , that cometh to Reign evermore ; even so and Amen . Known to be Yours , in the unsealed Book of Life , which none can shut again , J. ☞ Lead and E. H. follows . The Introduction . IT was in my purpose to have suspended , as yet , any further manifestation of the Revelation that still followed me , and would have hid the golden Talent only for an encrease in its own invisible Ground , from whence it open'd at first , till such time is it might come forth in the multiplying Number of the holy Spirit , to seal up the glory of all that had gone before in Vision and Prophecy ; but Christ , the bright Banner of Glory stood before me , and said , Keep in Record the Journal of the now raised Life , according to the Profession then art going on in ; and know that what hath and it further to be revealed , shall be sealed with a mighty Witness , conquering all Opposition , where-ever it shall rise : Wherefore , go on , and forbear not writing ; for it shall be as the unclouding of the present dark Day , and many shall come in at the brightness of its rising , though it now seems to be under an Eclipse . Thus was I afresh enkindled from the All-pierciug Word of my Lord , who knows for what end he moves me horeunto , tho I still objected against it , as fore-seeing no Passage for such high Mysteries , nor likelihood of their Reception in that Love which is void of censuring , and therefore would rather have hid these heavenly things in their own Centre . But seeing it hath pleased the Lord to over-rule my Resolution , I shall be obedient to his Word , as believing it may extend to the benefit of some who are known to himself , who will not difesteem the preciousness of the Spirit for the Vessels sake ; wherefore , I shall no longer be backward to reveal what is of great weight and importance , as being well assured , that the Lord Jesus will go along with me , till I have fulfilled the Declaration of the whole Mystery . I feel the divine Agent , that works mightily in holy separated Souls and Minds , driving on to make way for what is yet behind in reference to the manifestation of that Kingdom , which now the Lord is about to restore in his Saints ; and therefore gives forth fresh and lively Ideas of it , that pure Minds may be excited to look for its coming in their New Earth and Heavens , which are to be garnished as with Purity , so with Dominion and Power , even the rising Body of the holy Spirit , which must restore all things which have been in Confusion . Now what goeth before to make ready for this , hath been already set down by the Golden Pen , which is dipped in the springing Unction , to which more considerable Revelations are added by him , who saith , He is come to make all things New , being ready to give forth the Promise of the Father in the Ministration of the everlasting Gospel . I say , the faithful Witness , and Ground of all Mysteries , minded me of his Charge to his Disciples , when he was to disappear to the outward , viz. That they should wait at Jerusalem , the holy City , in Harmony , Concord and Oneness of Mind , with great confidence and love to each other . A deeper search the holy one doth make in them , who in this last Age are waiting to be endowed with the full acting Body of the Deity , which will be manifested in a different manner , than in the days of the Apostles , that being by way of Gift , coming down as a Shower ; but now those who shall be endowed with this signal Blessing , must have it by way of a Birth in them . The Apostles were to wait at Jerusalem , which was a figure of the Principle of Light , where all Natures and Properties are harmoniz'd to an equal Temperature , all Faculties are spiritualiz'd and purged from their Drossiness , and reconciled to each other in a sweet Love-accord . It is plainly shewed me , that the holy Spirit will have his Birth in a peaceable Habitation , where the conquering Life of Jesus , by his dying and rising , hath first made its way by reconciling the Properties of Nature , and bringing them to a divine Harmony , by which , renewing Nature into a soft and sweet Mildness , causing all Contrarieties of Spirit to cease , by subduing it to the Light-Principle . Wherefore it is but in vain to expect the Establishment of that Kingdom , which the Birth of the holy Spirit will bring to us , till this thorow Work be wrought , that we may come to Unity in our selves , and with one another , which is a very high Perfection . And truly , from hence I have been informed where the Birth of Power hath stuck , and why so many Faculties , fruitless Births , have been brought forth : Wherefore , let not our bribed Senses , or the Spirit of Unbelief , so far delude us , to make us believe , that the holy Spirit will open its Birth , but according to what hath been by the Lord himself revealed . But it may be objected , That if the Terms be so hard , it looks as an Impossibility to obtain it , because nothing of the evil Qualities and striving Properties must remain , which are not so quite allayed in any , but may be stirred up again into Motion : Pray therefore let us know what Provision hath been revealed against this , that it may beg it a Hope and Belief in those who are yet in the Division and Strife , the Good warring against the Evil , and the Evil against the Good , being divided betwixt the Night and the Day , as the greatest Saints are . For Answer to this Objection ; the Spirit of the Lord hath searched and found out a Cure , which will bring the broken and divided Estate of the first Adamical Birth into Unity , Harmony and pure Liberty ; I shall , as I am able , bring it sorth in the same Model it was given to me , for a true seeing Glass , by which I was directed to fathom the deepest Ground of my eternal Soul , and to find out its true essential Properties , as they were derived from the unmixed Purity of the one pure Element . This pure eternal living Soul , thus breathed by God , into an Angelical Image , and formed into an Organical Body from the one pure Element , all which was to be seen in the first Paradisiacal Man : But when Lucifer prevailed by darting in his hellish Fire , it left such a Sting , which hath poysoned all the inward Essences of of the very Immortal part ; and therefore the Wound is found so deep that no Medicine can be found to reach it ; but Christ , the in-breathed Word , who only can reach the Soul 's original Ground ; and being the Creating Fiat can alone make all Nowagain , according to the highest Uniformity of the express Deity . And this cometh first to be known in a fiery Ray of Loue-Light ; that discovers where the Root of sin doth lie ; and so when the Spirit of the Soul comes , by the Word of Life , to understand its own Original and by what means it hath been corrupted and captivated , it is made full-willing and eager to strike in with that Christ , which riseth from the Centre-Light in its own Soul , to redeem and reconcile all to himself , that was alienated from him in the Birth of Strife . Thus Christin us , is our Peace indeed , who hath made of both , and all one New Creature , having abolished the Law of Enmity , blotting and rcoting out sin , by the same degrees as his own righteous Nature enters in , which restores all peaceable Concord . So that the Spirit , who is made Partaker of this Gift of God , hath put on Royal Liberty , and being clothed with Christs essential Body , finds it self unloaded of all sinful weights , and moves swifty in the Circle of Light , and runs its Races through the unknown Spaces and Christaline Spheres , where other Worlds do appear with all their glorious Objects , Ranks and Orders , which must needs make this World look base and vile to a Soul that is come naked and free out of the original Womb , as begotten again from the dead , rising in a perfect clarified Body of Light , and being quite recovered from that desperate lapsed state that would have sunk the Soul into everlasting Death . Thus you see by what means the disagreeing Properties of Nature may come to be harmoniz'd as in the beginning : God must become Man , and by his consuming fiery Property destroy original Sin , which is the first Engine that moves the Wheel of Strife and Division in the Soul , which Fire is Gods choice Instrument , when set and tuned by his hand , who gave it a Beeing out of Eternal Nature , into which it must be dissolved again , that it may be a meet Instrument for the holy Spirit to play such Tunes and Triumphant Sounds , and teach such new Lessons as have not hitherto been understood . All which shall be made good when the Soul shall be brought forth as a well tuned Instrument , new strung and qualified , in the deified man , where the holy Spirit moves every Property , according to the central Wheel , in its new begotten Form , which is set free to run its Races in the Sphere of Light , where weak Mortality , with its sinful Essences are out-run and left behind in the Fall. Let not this seem strange or impossible ; for in the Deep a Mean is found for the bringing forth of this long buried Seed , which hath long waited to arise in its original Body of essential Perfection and harmoniz'd Powers , that it may appear that God is come to move and shew himself in the Covenant of his Love , according to the Preordination , in the heart of Christ ; for by him we do obtain this Resurrection , in order to all the following Glories , which the holy Spirit shall bring with him ; even so Anon. This Instruction being so immediately from the Lord , carried great weight with it , and made me resolve to wait upon the working Power in my inward Deep , for the reducing of every divided Property to Unity ; for I was fully convinced that this Uniformity must be the Temple in which the holy Spirit will appear for the bringing of all working Powers to a heavenly Consort and Agreement : I sate upon this day by day , and as I found great drivings thereunto from the South Wind of Heaven , so strong Storms were raised from the North , with roaring Seas that lifted up their Waves to scatter and make void this holy Enterprize , in injecting divers Temptations that such a thing as this could not hold or abide , but would have its Overturnings and Changes , for that nothing less than a God can always be in an equal Temperature , and that this was rather the full effect of the holy Spirits coming , than a Preparation for it . Thus was I puzled and tossed to and fro in my Mind , as if I were put upon that which could never be brought about , or carried through to the desired End. But the Lords Word was mighty and powerful to press me forward to this sweet and well ordered Composure of Mind , to abide in an equal Temperature , notwithstanding all that might come in to discourage me , whether from those visible things or from the dark Principality , which is much more hurtful , in regard that they , as Spirits can shoot in their Darts before we are aware ; so that this bath been my watchful Exercise for some days , to resist what would have done Violence to that , which in Concord and Peace , would ever unshaken remain . The holy One , according to his friendly way and manner of Visitation , did after all this , exceedingly comfort and strengthen me to maintain his right of Conquest , over all that which yet is left to vex and awaken Anxiousness , or any Fear or Turmoile in the Soul. My Jesus thus spake , Consider and know thou art to hold fast what I have purchased by the fore-passed Death in thee , as having assumed that Body of Sin to offer it up for a consuming Sacrifice , once for all , as was shewed in the Type of the visible Body , which is now done again in the invisible . So that you are to reckon and account your sins virtually done away ; they can claim no Law either to reign or condemn : Look upon all Motions of this kind to be at the check of the Spirit , who hath again quickned the dead , and will no more give way to that which came in to flesh for to destroy ; And therefore let none pretend a necessity of continuing in that which hath brought in Confusion and Disagreement , seeing a Redeeming Spirit is come down to renew , and gather in the lost again to the divine Beeing , from whence they did proceed at first , pure as God is pure ; to which degree of Perfection that we may be restored again , is the end of Christs Mediatory Office , not only without , but within us , where the Body of Sin hath been yielded up for an Offering . This confirming Word , Christ the Lord , who is arising , left with me , for them who have been in the Death with him , that we henceforth may know our selves in him to be acquitted and released from all Claims , which the evil Powers and Properties can make for upholding that Kingdom where the Beasts Throne is , which consists of envy , wrath & strife , from all which , by an eternal Decree of the Lord Jehovah , you are set free , and brought into the Harmony of that Kingdom , where the springing Joy ; from the Peace of God doth run as a River that hath its Division through all Properties , for to bring them to the heavenly Unity , whereby the Creature is set free from the Bondage of Sin , and a wafaring Life , according to the Pattern seen in the Mount of Vision , to which my Spirit hath been oft taken up to see the wonderful Plat-form of the New-Jerusalem . The Vision of the New-Jerusalem . The Lord took me away from my mortal part , and shewed me the Scituation of this great Glory , and said , Behold , and see the Pattern of the heavenly Houses and Mansions , which make up the New-Jerusalem , where the Glory of the One only God doth fill all with the essential Light and Splendor of his divine goodness . I shall , as I am able , describe what I did see in the Heavens of this Mother-City ( for so it was named to me ) who is to bring forth her first and free-born to replenish the New Earth and Heavens . It appeared as a City sounded upon one square Stone , whose Dimensions were very large ; It was all paved with light flaming Colours , appearing like so many various sparkling Stones , inlaid on the great Foundation Stone , which gave forth a luster , as if so many bright Suns had been there : Towards the Verge or out-side of this square Stone were seen many Seraphick Bodies , wreathing Arm in Arm , and several rows of various spiritual Forms , of different Ranks and Stature : These Rews appeared like the Stories of a building , which were carried up higher & higher in a square Figure , till it was wonderful high ; & upon the Heads of the most inward glorified Bodies a Covering was spread by one more Diaphanous , and of greater splendor than all the rest ; the Height of his Person was higher by the head then all the other , who called to me , out of this most glorious Building , To take good heed of all I had seen , for it had a further meaning , which I was to have revealed , when driven by the Spirit into the light Mystery , where all deep things do open . Oh my dear Lord ! be thou an All-springing Testimony within , and from this New-Jerusalem . My Spirit being drawn out for a further Enquiry concerning this New-Jerusalem state , what the Appearance of it to us did signifie for this present time ? the Foundation Stone thereof gave forth this Word , That such a City the mighty Cyrus would himself be the Founder of , upon the visible Stage of this World , although there be little appearance of it , as yet , because the Elect Stones are at present lying amongst the Rubbish of Confusion , who in due time are to be linked together , to make up a strong City of Defence , through the Gates of which no unclean Vessel shall pass , nor whatsoever is Lame or Blemished , according as was seen in the Pattern . This the Lord will effect by his Might and Spirit , and establish this City on Mount-Zion , at which the whole World shall Tremble . Whilst the Lord was communing with me about this heavenly City , I saw it descend and cover the whole Earth ; and all those who were not prepared to enter , and who could claim no Birth-right freedom in this Mother-City , did flee away by Multitudes , Heaps upon Heaps , to hide themselves from the bright Splendor of the divine Body , with the anointed head in the midst of it . The Glory was so great , that we can only give an Eclipsed account of what was seen . But as the descent of this Magnificence did terrifie , and cause above three parts of the World to flee away , as having an irreconcileable Enmity to Spirits and Bodies of such Purity ; so on the other hand , I saw a Numerous Company gathered to it , from all Quarters ; the Trumpet-shout of Jerusalems great King calling them in from all parts , they were all the first-born of this Mother-City , who well knows her own , calling them by that Name which is impressed upon them in flaming Characters of Love. Multitudes of this kind encompassed the holy City , but few were admitted to the Seraphick wreathe , even those only who had put on the glorified Body . Whereupon I asked , Why those who were called , and had the Name of the heavenly City upon them , were not received in ? And the Lord said , That those who were taken into the Glory , had finished their inward Transformation , to the utmost Perfection , waiting only for the Consumation of the Nuptial Glory ; but that the rest , though far gone in true Regeneration , could not be admitted until their Redemption were perfectly wrought out , to the end that no flaw may be found in the Stones that are to constitute this divine Building ; but as any shall arrive to this degree of Perfection , so this City shall descend and take them in . Hereupon followed a further discovery , to let me know the Royal Freedom of the spiritual Seed proceeding from the New-Jerusalem , as the Virgin Bride of God , who though come down into this visible Birth of Time , yet was before all Time in the Substantiality of spiritual Essence , by whom the renewed fruitfulness of this free Birth shall in this last Age of the World be made manifest ; which was the joyful Message which sounded in my Heavens , with what is further to be declared for our Consolation . It was thus laid before me , That the Jerusalem from above hath been these many Ages travelling to bring forth her first and free-born , according to that divine Likeness , whose Descent is not to be found within the verge of Time. For here the Gate of Gods deep hath been opened to let us in to see the wonderful Mystery that was fore-ordained to work through all the Vicissitudes of Time since the first Creation . Now then let us consider what the first Plant of Paradise was , from whence we are all sprung ; it was but a flower from the Earth ; for out of the Dust of the Earth the Lord God created man , and breathed into his Nostrils the Breath of Life , and man became a living Soul ; which was pure , as immediately proceeding from the most Holy. But how soon did this Glory fade and return to Earth again ; whereas if he had kept his first Estate , he would have been advanced to higher degrees of Perfection , and become fruitful in Gods Virgin off-spring . All which Design for a limitted time was overturned , but the Foundation of Gods Election stood so firm in the Essentiality of the out-breathed Word ( which was the Light of Adam's Life in the Center of Immortality ) that the same Word will restore all again , according to the first gracious Intent of the wise Creator , whose purposed Grace shall renew the face of all things that have been marred in the first Adamiral Image . But though so desperate a Fall hath overtaken the whole Creation , yet is it but as the fading or cropping of a flower , whose eternal Root remaining , will put forth and spring a-fresh in a more glorious Beauty and Figure , than the first ever had . For though by one mans Disobedience all are made subject to Death and the Curse ( which is the bruising of the Heel ) yet the Head-Life remains , which will recover , raise and make all sound again ; for in this promised seed the faded Life will be quickned , according to the Election of Him , who will hereby more Eminently make known the Riches of his Grace and Glory , in his Vessels prepared thereunto . For though there be in all men an holy seed remaining whereby they are in a possibility of recovery ; yet because all have not an Heart to improve this Talent , it continues an unprofitable dead Seed to many , notwithstanding all are called , To take of the Water of Life freely , that by its quickning Virtue the buried Seed may be raised to a new Life , in a Body of its own kind , which Seed through many Deaths does renew its never fading Flower of Life for a higher degree of Glory in the New Jerusalem state of fixation . Now from what hath been said , we are informed , that there is an Elect Number which is to make up the New Jerusalem-Bride , here upon Earth , who shall finish the Mystery of the Seventh Seal , and be all instated in that Kingdom which the Alpha and Omega hath designed for his Virgin-Bride , before Paradise or this World were : And that I might know that this design and unchangeable purpose of God is still going on , there was shewed me a clear White Stone , in which were engraven numberless Names , all ordained to make up the Glory of this City of God , which shall be the Praise and Admiration of the Heavens , and a dread and amazement to the Earth ; for the Revelation of it will bring a Wo upon them , who have no part in it . This the Lord himself did signifie , saying , Henceforth know your Free-Birth , Name and Place in this City , and be not fearful or unbelieving , but travel on in the assured Hope , that shall not be made ashamed ; for the everlasting Father hath prepared for you this City , of which I am the Builder in you . The hand of the Lord was strong upon me still , and took me up into an high and lofty Place , where I saw a burning Furnace , which appeared all Blew like the airy Clouds , and the Lord walking in it to and fro , who said , See whether thou canst make thy Pass to me , and abide in this pure everlasting burning Region , which is the Spirits purging Fire , which will devour whatsoever is not of the same Essentiality with me . Upon which I replied , Ah! my Lord , I am free to make my Pass to thee , but how shall I get rid of this Body ? I would fain exist in that pure Essence with thee , where nothing of this lump of Earth might prevent my constant Walks in those high Places with thee , whose presence will make these outward Elements to flee away from the superior Spirit . The Holy One replied , Be not troubled at thy Binding Mortality , for I will descend in this fiery Cloud into thee as a baptizing Fire , which shall take away the gross Impurities of the Senses , that thou mayst be clarified , in order to thy Codeification , which will manifest the out-spreading Name of thy Emmanuel , whereby thou shalt receive Power to ascend through Fire and Air , and continue that all-desireable freedom of Communion with the holy Trinity : And though none in a Body of Flesh and Six can come up to me , yet Grace , Pity and Love do move to descend in the Spirits flaming Cloud to make the way free , that such may have a Pass , who account no Place their Rest or Dwelling besides me : Wherefore pursue and watch to drink in of this pure Spirit of Burning , which will clear and take out of the way whatsoever hath kept from ascending into the Holy City . Whilst these Words were in spoken from the Anointing , I felt a sensible rising and spreading over all my Heart , Head and Body , as if all were covered with a Cloud of Sun-heat , giving out light , by which I could soe what was inwardly done , as well as feel it . Then it was further spoke in me , that I should take notice that this was also the bright Garment of the Sun. Such is the Nature of this secret flaming Matter , that it seeds , strengthens and clarifies a naked Spirit all at once . Then was I inquisitive to know the Substance or Ground of it , but it was replyed ; Meddle thou not with that , only receive it passively , and Co-operate with it when it ariseth , and then walk with , and draw in the feeding Fire and Air , and when it resteth in its own place , rest thou with it , and be assured it will not leave thee , till it have concentred thee in the Deity . This light flaming Cloud encompassing me , gave this further Revelation , to shew what the Holy One is about to do , in order to the laying of the Foundation of this strong City , in which the mighty God will pitch his Tabernacle , and settle his Rest forever . Many Types , Images and foregoing Figures of this Jerusalem have been given through the several Ages of the World , but the Heavenly Thing it self hath not been brought forth , as no wt will be , because the set time approacheth : For the trying burning Furnace is kindled , and the Wind of the Almighty forcibly blows up the Flames thereof in the center of the Soul of every one , who are the Elect Members of this Holy Corporation . Now is the time for the Spirit of Burning and Judgment to prepare each Stone , which is designed for this super-excellent Glory : No connterfeit Gold , or reprobate Silver can pass through this Furnace , which is ordained to prove whatsoever comes to be built on this Foundation . The mighty King sends forth his Decrees to fulfil the ancient Prophecies , concerning the return of the long Captivity of these , who belong to this Mother-City , that they may know their original freedom , and no longer abide as Captive-Exiles among the Babylonians in Confusion and Reproach : And what sign will the Lord give for this , but by loosing the last Seal , under which doth lie the rich Bank and vast Treasury of Wisdom , Spirit and Power , which shall so vigorously carry on this New-Jerusalem-Building , that all the Powers which the Dragon and Beast can raise by their Agents , visible and invisible , shall but turn to their Shame and Confusion , when the Lamb ariseth to open the Seventh Seal , under which the most precious things , even that fine transparent Matter lies hid , to be manifested in due time , for the beautifying of this divine Building . But here an Objection may arise , and question this revealed Grace and proclaimed Liberty to the Children of the Captivity , who are now called to sit upon this heavenly Building , which is this ; That the time is not yet , and that the last Seal is not so near breaking open ; and who is it that can give a Sign for a Testimony that this Decree is already gone forth ? To all which the Spirit of Truth gives this Answer , ( who best knows what he hath wrought , in order hereunto , in the Central Deep of some Elect Vessels , who are not to make any out-cry until the Mystery be fully finished in them ) know that the time is at hand ; wherefore let none look afar off , or run out from themselves , and neglect their own Vintage at home , but regard how near the Grape is to ripeness , which contains the Wine that is to be drunk at the Marriage-Supper of the Lamb , who charges it as a great over-sight upon those that are Regenerate , that they have put this Day afar off , not discerning the Lords Body , who is quickned from the dead in them , who are passed from Death with him , and so are put in Subordinate Commission with the Lamb to break open all those Seals , which shall make way for the descent of the Holy City . For what in John's Revelation is mentioned concerning these things , is very obscure and mystical , and there is no fathoming of it to the utmost , until the Lord himself come with the Plummet-Line of the Holy Spirit to measure out the meaning . Though there are some who have been favoured with this Light of Revelation , by means of which they understand what lies hid under those Allegorical Expressions , and through the opening of the Seals have discovered those rich Jewels , which were concealed under that dark Covert ; the opening of which Seals I shall set down in order , according as it was acted in my own particular , through my Soul 's waiting with the Lamb's-rising Power , in a particular experience of my own in the divine Mystery . At the opening of the first Seal , the Spirit of Faith came forth to encounter with the fearful and unbelieving Spirits , that set before me an Impossibility of ever reaching to a Paradisical Purity and Mount-Zion-Dignity , and was kept under a great Fear and Perplexity , under the dominion of Unbelief , until this first Seal was broke open ; for thereupon the strong Lyon of the Tribe of Juda set me free to run the Race of Faith unto the end , giving in this Caution , to take care to be well mounted on this Horse of the Spirit of Faith , and to hold fast to him who rides on it , who hath the conquering Bow in his Hand , to shoot his Arrows into those unbelieving Spirits , that would still keep us in Doubts and Perplexity . At the opening of the second Seal , all Peace , Pleasure and Joy were taken away from the Earthly Life , and withal such a Light broke forth , which made me see the vile Abomination of an earthly state , compared with the Perfection of the Divine Life , so that now I rejoyc'd in nothing more than to see him who sate upon the Red Horse , slaying with his Sword the Beasts and creeping things of the Earth ; that is , all the moving stirring Essences , springing from the original source of Evil , and to find him taking away Peace from the earthly Life , so that the earthly Mind is berest of all Peace , Rest , Content and Satisfaction in all its goings out , whether in Thought , Word or Action . But how comes this to pass ? Why ? because he that sits on the Red Horse gives a mighty Sword to the Spirit of the Soul , that thereby it may kill and destroy all the Essences of the earthly Life in joynt-Union with Christ , which Sword is nothing else but the Power of the Spirit of Life , which is Christ's Deity in his Eternal Humanity , now fixed in the centre of the Soul. It is Christ's rising Life in his Saints enabling them to conquer the Essences of the earthly Life ( which is the Beast ) in themselves . Now this taking away of Peace from the earthly Life , is a blessed Introduction to its final Destruction , which is to follow upon it , according to the intention of the Kingly Redeemer . The opening of the third Seal , sheweth Christ in us riding on a black Horse , with a pair of Ballances in his Hand , signifying Famine on the life of the Beast in his Saints , that its day of plenty is passing away , and that its earthly Essences must be weighed in the Balance of Rightcousness . For the Lamb's Life rising in his dead and riaug Saints , putting them into one Scale , weigheth all chei . Thoughts Words and Actions , in the weight of Perfection ; Christ , the holy One , in the other , to see whether they be brought into an even Pois with it ; to the end that all Increase and Plenty might richly abound in the fruitfulness of the Spirit ; from which heavenly sowing , such a Crop doth spring as may proclaim a Plenty , that may all former exceed ; and thus it will naturally spring in the Soul , which is even ballanced with Christ the Anointed : And nothing of the Oyl and Wine , which from hence shall proceed , shall ever be hurt or diminished . At the opening of the fourth Seal , Christ rides in his Saints on a powerful Horse , whose Name is Conquering Death , and hath Hell following him . But though this Death looks grim , yet it is such a Death as shall only hurt the fourth part of the Earth , that is , the evil Principle in the earthly Life , which reigns , and hath the dominion until the Life of Christ be risen in his Saints , till which Time the Beast may be permitted to kill the Life of Christ in the Soul with Hunger , Famine , and languishing Death ; for it is said , that the Beast shall make War with the Saints , and for a time overcome them , that is , keep them under by reigning over them in the worldly dominion , which reacheth to their outward Man , as standing in his Elementary Kingdom , where he hath great Power to afflict and famish unto Death , by several Cruelties , when so far permitted . But I have experimentally found that the greatest Fury , Hellish Force and Wrath of the Dragon is quelled and overcome by the Blood and inlaid Life of the Holy Lamb of God , rising in his powerful Might within me , who upon my complaint of the continual Usurpation of the Beasts Kingdom , hath given assurance that there is a Viol of Wrath preparing to be poured out upon him , which shall drown his Kingdom in everlasting Perdition , that he may no longer insult over the sealed Ones of God , to whom Power shall be given to bind him in everlasting Chains . For the Lord Omnipotent in the Life of the Lamb , is coming to reign over all the Beasts of the Earth , and to exalt them to a victorious Kingdom , who have been killed and slain with him . The opening of the fifth Seal discovers the Souls of the slain Saints under the Altar of the Deity and Humanity : Here the Soul witnesseth Conformity to the Death of the 〈◊〉 and lies as a live burning Coal under his 〈◊〉 and 〈◊〉 〈◊〉 to rise in such Power of Majesty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take Vengeance of those that have killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal Generation is to be counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●●●ced into Nature , who hath lain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but as Abel's Blood did cry for Vengeance , 〈◊〉 〈◊〉 〈◊〉 of Jesus cry more strongly in the Soul● of them who are 〈◊〉 with Christ ; and the Lord hath expresly assured , that when the rising Incense goeth up from the Altar , from the Soul 's live Coal , it is a sure Testimony that the Resurrection is nigh , when the naked Soul shall be cloathed with its long white Robe ; & though this hath been a long Rest and Confinement to many , yet it hath only been permitted that a stronger Cry might ascend : Even as we see now that John's long sleeping Prophecy is now by some strong crying Souls awakened , till all the Seals be made to fly open , to the end that the imprisoned Souls in Christ may by their opening , come to be set upon the Throne , where they shall judge the Dragon and the Beast , with all their Adherents , that formerly exercised Cruelty over them unto Death . Therefore rejoyce all ye , who do find the Effects of the fifth Seal opening in your selves , for by them ye may know the nearness of the Jerusalem-Kingdom ; look for its fulfilling in the World within , which shall also in due time be fulfilled in the outward World. I proceed now to the opening of the sixth Seal , where the first thing observable , is the great Earthquake , representing the terrible Shakings of the very Foundations of the old Earth , in which is the original Seed of Sin , the hour of whose Judgment is come , and the Trumpet hath founded for the dissolving this first Earth and Heavens , that their Place may be no more found ; the Wind of the mighty Spirit blows upon all Flesh , to make it dye and wither . The Sun of the outward Reason is changed into Blackness , and the Moon of the Senses into Blood , and all the Starry Imaginations drop like untimely Fruit , and every Island and Mountain of strength meleth away ; For there can be no hiding in this Day , a Consumption being determined upon the whole Universe , which hath been under the Beasts captivity . We may call this a blessed Ruin and Undoing , to see a destruction come upon all that hath kept the Lamb and his Kingdom out . This causes a great out cry and perplexity in the Properties of degenerate Nature , where the King of Reason , and the Captains , the Senses do not know whither to slee from the face of him who is come to make all things new , which could not be till all of the old Building was broken down and taken to pieces , where the fretting Leprosie of Sin did still rise . The Wisdom of God could no better way contrive , for the laying of a sound and sinless Foundation for the New - Jerusalem , according to this fore-contrived Model , as by express Word it came unto me , that none could or ever should come to the opening of the seventh Seal , till all this were fully finished ; and I must give Witness that it is a doing , and it doth not seem grievous because of what is to succeed and follow , when the next Seal shall be opened . Thus I have been driven on according to Experience and Revelation , to open the mystical meaning of what is written in the Revelation , according as it is to be fulfilled in Holy and Heavenborn-Saints ; though I also well know , that their opening will cause a terrible Day of Wo to the Rebellious and Unregenerate , for they who shall then be found in the Beasts Kingdom , must look to fall and go into Perdition with him ; for as there are inward Vials to be poured forth , so there are outward Vials to be poured forth on the World , which I could enlarge upon , but that it is not my Commission , being otherwise instigated : Besides , the Lord shewed me , that to every Seal there is an Eye opens within , which is therefore called upon to look inward , where the great Mystery is to be opened ; and as every Seal hath it's Eye , so the Ear hath its sounding Horn , which is filled with Holy Oyl , which makes Kings and Priests in Gods Tabernacle : These are the Trumpets that give the most certain sound for Time to end , and the everlasting Kingdom of the Alpha and Omega to : begin , in that Soul where the sixth Trumpet shall sound , upon which so ows the loosing of those Angels that have been bound , who are to fight the Lamb's Battel , and to revenge his Quarrel . For the great and last War will be upon this sixth Seal opening ; and the Lord did testifie it would be such , as in no fore-going Seal had been known . But he said withal , I am the Lord strong and mighty , who will prevail , and wholly overturn the Kingdom of the Dragron and Beast : Continue thou , whilst I am doing this in the most holy secret of my Beeing , where the constant Mediatorship and Offerings may go on , as the strength of an Army that shall all overcome , through the burning Incense that is mingled by the Angel , whose place is to stand alwayes at the Altar ; no hurt or suffering by all this Constagration , shall touch the Jewel that lies hid in my Deity , that would shine forth again in the Body of its Native Virginity , as before time was ; wherefore suffer thou all this Vulence on thy Elementary part , as knowing that it will not at all disturb the inward Temple-Worship and Communion of the pure Spirit . But now , as of old time in the first elect Church and People , God was ministred to , and worshipped in a dark formal , mixed manner , going up and down in a moveable Tabernacle , till Solomon's day , where the Typical Temple , which was to be filled with the Glory , was built , even so since the time of the Son of Man's offering up himself , the holy One hath walked in Clouds , and hath been worshipped after an imperfect rate , and therefore he hath prepared a burning flaming Day for all his Vessels to pass through , to know whether they be Sanctuary proof or no : For the Lord is carrying on a pure Jerusalem-Worship in truth , and substantiality : Rejoyce all ye , who shall stand the tryal of this sixth Seal , in order to it . Now according to this divine Interpretation of the six Seal , we may know how near the end of time , and the passing away of the old Heavens and Earth in our selves are ; for that it is we are to look to , at every Seals opening : For from the first to the last there is a sounding Trumpet to bring Ruin and Desolation , to the first six dayes Creation , because of sin and the Curse which came in by the Serpent's sting , by which means the Beast hath created his Kingdom , and corrupted the whole Principle of time , which the holy One hath suffered now so many thousand Years , during which all Just Men dyed indeed in the Faith of this Prophecy , but attained not to that degree , which is to usher in the heavenly new Jerusalem in her Glory . But the Lord is now stirring , and in good earnest is sounding his Trumpets for Battel ; and there is that in us which doth witness he is going on gradually to unmake and dissolve all of the first Creation ; for the Lamb will not much longer carry the weight and burthen of a sinful Creation ; he hath in some already sounded to Judgment , and will set himself free thereby , and the Spirits and Souls of those who are resolved to follow him through every Seal , till they shall overcome . It was given me to observe , that there are six Engagements , to which six Overcomings do answer , mentioned in the Revelation , and to every Conquest a most high and wonderful Reward promised ; all which is to encourage to follow him cheerfully , who is our Leader , who hath sworn that time shall be no longer than till he hath gotten the Victory over the Beast and Whore , and hath destroyed the Dragon's Kingdom in every Property within us , who are elected to reign in his Life with him on his Throne , with a rain of new created Powers , in the Properties of the redeemed Earth in the Souls Essence ; and then we shall know how unconfined the Lordly Dominion over all outward things is , even over all the Beasts of this visible Earth , who must be subjected to the Lamb , who hath taken his Victorious Crown , and put it on the Heads of the holy Warriors , that have passed through all , and are come to the last Overcoming , that gives entrance into the seventh Seal . As I was collecting in my Mind the near approaching time for the manifestation of this great Overturning , which is to bring in the overflowing stream of Christ's Kingdom into the Overcomers . Behold I did see and hear the Voice of him from whom the first Heavens and Earth die flee away , who uttered these Words ; As there hath been a long and tedious War between the House of God , and the Serpent's Brood , together with the Harlot and Beast , who have maintained their envious War on the Ground of fallen Nature ; but now come and see the Place where they shall lie bound in perpetual Captivity . And immediately I was all filled with Light from the opened Centre of the peaceable Kingdom , that flows in as a virtual Life , felt in the Quality of the pure glassy Sea , with Sounds , Powers and Lightnings , as if all of the old Earth were now drowned in this bright Ocean ; and rollowed a bright Star , with a Voice going forth , which said , The Lamb rising out of this new Elementary Sea , overcomes the Serpent and Beast , with all their Seed ; and this will be their Deluge to an everlasting Victory . So from hence it was demonstrated , that the Beast hath his Sea , wherein the great Leviathan sporteth himself , and casts out Floods to Persecute and make War against the Virgin-Seed , whose Element is mild and sweet Temperature of the glassy Sea : The other , out of which it is said that the Beast did rise , is a terrible tossing working Sea , where all the worldly Spirits drive their Traffick , for to make Babylon pompous and great , who ever loves the Earth , and are admirers of the Beast , who gives Riches and worldly Honours to such as serve him ; but oh ! come here and see how he must fall with his whole Hierarchy . Wherefore let none trust to his Kingdom , which in one day shall be made desolate through the fiery Judgments . Here are two Seas at strife one against the other ; turn your Eyes inward , you who are the Lamb's Warriors , and witness bear to these two Seas meeting , within the Ground of Nature . The Sea of the Beast contains great abundance of Riches , according to its perishable kind ; besides , there is an overflow to the Merchants of it , that are in a free Trade to uphold that worldly Kingdom , wherein all Nursery of Sins-Wuchcraft is maintained . But according as I was called upon to come and see , how the Beast and all his rich trafficking-Sea is to be dryed up , as the Lamb of God shall fill his Vials from out of this glassy Sea , and pour them upon it , when all its Pomp and Riches shall sink as a Mill stone , never to rise again . Oh? at this let all our Nations rejoyce within us as this Vision is fulfilling . Now follows another great Mystery , which I was called upon to look into , concerning the seventh Seal , wherein lies hid the Reward and rich Price , which though not yet given in Possession , yet the Holy One hath seen it expedient to reveal it , by breathing sorth this Word in me , saying , Come thou apart , and Sanctifie a Fast , tonelling nothing of the Leaven which is found in the House of fallen Nature ; abstain from any other Cup , but what I the Anointed shall sill unto thee , from the burning Sea of Glass , which will be a Lamp to give Light , and perfect Knowledge in the most hidden things that everlasting Wisdom hath hitherto sealed up . For to you who are come to the sixth Seal , and to your burning Elements in the heat of that melting Furnace , these further Secrets are disclosed , for the Consolation , who shall hold out in this last Battel-Race for Conquest : Therefore put on your Life-Armour day by day , and continue in the Fight for joy of that which is now revealed , as your Reward ; taking all care to abstain from the Leaven of Imaginations , which may stop the Sluce of Revelation in its Purity . The empty Bowl with light burning Oyl began to come in , and became a rising Spring , which did give light to the dark Socket of my Understanding within ; and the first thing that was shewed me , was an open Book , written within , and every one of the seven Seals broken ; and it was in the Hand of the God-head-man , who said , Come and read what the seven Wonders , which my faithful Witness did declare of in his day of Revelation , which were then to be sealed up , because the Day of their fulfilling was so far off . But now in this present time , there hath been such a servent heat of flaming Intercession , which hath made all these Seals to melt away , that the Secrets contained in the Book might be opened and made known . This Living Book , which was presented to my view to read , was the glorified Person of the Lord Jesus , who did now appear to reveal what was sealed up in the seven Thunders . His presence was not terrible , as appearing under the Vail of pure Humanity , where he hides me as in the Clifts of his own Spiritual Body , whilst he talketh with me ; who thus said , Thou art come to a deep Knowledge ; for here the greatest Good , & highest Beeing stands unsealed to the introverted Eye of thy Spirit , that can enter into the Light of Eternity , where the Looking-Glass of all Mysteries does stand open . Now the cry of the first Thunder was this ; Behold ! how the six dayes Creation is come to its limit , and Man ceaseth to be , being returned into the Eternity of his own Spirit , there to rest in God , while the Number of the Beast is summed up , and his Kingdom furnished , with the Ordinances of Day and Night , which take place in this changeable Element , from whence the Craft and Subtilty of Reason doth arise to uphold and maintain the lapsed earthly Life . All which there will be no further need of , according to what the second Thunder doth utter . The second Thunder uttered as follows ; Come and see , who out of the Bed of passive stillness do now arise and come forth all new and immortalized , to rule as Gods in an immutable Creation : These are they who have been exercised in great Tribulation , and lain as dead under the Seals ; but they are come to live , and take the Lamb's Power to reign in Gods Omnipotency , which is the only Instrument they shall play upon , to subdue all inwardly and outwardly : For they are now put in Commission under him , who is come to judge the Quick and Dead , and to remove all things , wherein the Serpents Brood hath been nourished . The cry of the third Thunder is this ; Ho! come ye whose Names are written in the Lamb's Book of Life ; The way is all cleared , and the great River Euphrates is dryed up , for to give Passage to the Holy Land , where the Tree of Life shall meet you with its flowing Fruits , whose savour leaves a perpetual Sweetness , and such a strength of Joy as will make you know the Feast of Tabernacles it come indeed with God alone , for to celebrate and keep . The Walls all ranged are with Seraphims , that are appointed for your Guard , to usher you into an higher Sphear , and more magnificent place , than this which was the Seat of the first Paradisival Man , where you are to make but your forty dayes stay : For an higher Orb doth descend as a Cloud to take up the Elders , that have their Throne-Seats prepared in the great Jerusalem City , which is the settled Rest , where no more removing is feared , for there is an indissolvable Link , all fixed in a Co-operating Power , which never shuts up . The fourth Thunder opened thus unto me , by way of Vision ; I saw seven Golden Candlesticks branched out from a Suid of Gold , and each Socket appeared empty ; and there came one in the appearance of a Jaspher-light , and poured in some sparkling Liquor , and there arose a shining burning , which sent forth Flakes of light very numerous , running up and down like Lightning , so as nothing could contain them , nor prevent them from going whither they would , then was it cry'd in my hearing , What hast thou seen ? but the great Wonder of the fourth Thunder , disclosing the fiery Lamps , that are appointed to be fixed in renewed Nature , which are so impowering , that on whomsoever they rest , they may act and do whatsoever they will into . For the Concord of these seven Spirits is of that force , as they can save or destroy , bind or loose ; they are the seven proper Powers that must make out , who are God's Co-deified Ones , and commissioned to act in this last Seene of Wonders , in the wonder-City , that shall be all compacted of pure Spirits : Hear and see , ye shall be planted there as the great Cannons ; for these Powers will multiply as a great Host , which can cut off this visible World at one stroke : This is the great reserve to be given as a Reward to the suffering Conquerors . The fifth Thunder cryed , Now unseal the Tabernacle-Testimony ; let the eternal Gospel of Love and Peace go forth in the cloven Tongue , which can only speak out what springs from the original Law of restored Nature , to its primary Purity , out of the Fountain of the Deity : Behold , these are the separated and anointed Ones , who have this Gospel-Dispensation as a perpetual rising spring , proceeding from the holy Spirit , who can indeed absolve and pronounce Remission of Sins . For Power will rest upon those who can conveigh the New-Testament-Blood , to heal and deliver from the infective Root of Sin ; not in a painted formal Imitation , but there shall go forth a Fire-breath , to send this healing Gospel into the very Center-Root of the sick and sorrowful in Spirit , who under the wound of Sin have laid long for Cure. To which true Royalty and Priesthood , some shall be more eminently ordained , for the gathering in of those who lie under the Babylonish Rubbish , who shall be raised through the out-going Might of the everlasting Testimony in the Blood of the Lamb's Life , which is the known Character that only shall be given to them . The Declaration of the sixth Thunder was thus represented to me ; I saw one holding forth a Saphire Signet , or sealing Stone , with which were to be marked all the Free-born that do belong to the New-Jerusalem ; for none but such as are marked can have right to the vast Riches which are concentred in Wisdom's Bank , who to this day hath locked up the Brides Dowry , and will not part with it , till she can come with this Seal upon her Heart , which is now brought out to put the highest impress of Saphire-Glory , and Purity , that may signifie , that the Lamb's Bride is all thus dignified . Oh! who shall henceforth detain those Riches , Wealth and Honour , which have been treasured up from before the Foundation of the World ? For all must now be given up to her command , whether it be in Heaven or Earth , or in the glassy Sea , whether in Heights , or in Depths , or in any of the Eternal Sphears . The sealing Name is every where the Authority , that must set all open , which hath been locked up hitherto , because none could bring alone with them the Seal which is now freely brought down of God's own ingraving , and therefore can never be counterfeited ; for it bears the lively Portraiture of Father , Son and Spirit , to whom all Riches Power and Glory are given . The last Thunder comes in great Power , to declare the Great Day of the Marriage-Feast of the Lamb ; The Fountains run now with that Spirit Wine , that was in the Grape before all Time ; the choice and precious Fruits , ripened by the Serene and Pure Elements , are prepared , and the Table is covered with all Replenishments , that God himself can set out , to express the Content and Joy he takes to see this consummating Day , wherein I saac hath brought home his Rebecca into God the Father's and Jerusalem's Glory , where henceforce a perpetual Feast of Joy forever is to be kept . Angels now sound your , Trumpet-Songs , because the Harvest is reapea , and God's Kingdom come . The Lamb and Bride are now met to maintain a living Fame in another Creation . The Redemption is finished , Salvation is witnessed , and the Mystery of God is unsealed . The Harpers are summon'd to the Holy Quire , with their Sounds and fiery Tongues , that may proclaim the Lamb hath given up the Kingdom consisting of perfect Spirits , that God only may be the top covering of great Majesty , Strength , Wisdom and Glory , in and over all the Inhabitants of this Holy City , which beareth this Name . The Almighty creating Power ●●●ileth and taketh up his abode here . Henceforth bless the Lord on High , It s he that hath unsealed , Treasures richly . What can them hide from the Spirit 's Eye , That pierced have into the Heart of the Deity Tribute-Offerings pay to our God and King , Who hath revealed Wonderful Things . Oh what Seraphick Sounds do I hear ! Are they not the Thunders of the Coelestial Sphear ? Calling for an attentive Ear Spirit to hear o're , Which as the Doors be to the Golden Ore , Where vast Treasures land up are in store ; But sound are only by Spirit 's Pore . This is the state in which the Souls blest Eye May see God without Thought intellectually . Though Speech and Converse away may fly , The thunder of his Power abides essentially ; This is the Day we rejoyce to see , Even the acting Power of the Deity . What is it but the fiery piercing Eye , That can the unsealed Book untye ? Wherein the perfect Number Seven lie ; Blessed is that Power from on High , That hath struck the Crystial Rock , From whence the Thunders did fly . I feel the gushing in of Crystial Springs , That whirleth as upon Cherubim Wings : No more to look down to Earthly Things , The Glass so clear through which I see , Beholding glorious Objects variously , That snatched away before I am awake . Pass we on to the Sea of Glass ; Through all Worlds we make our Pass . Brought we are to our own Land , Where all Wonders in order stand ; Rewing what the Mortal cannot endure , Even those Coelestials that are ever pure . Blessed are those in whom the wonder Of the seven Thunders uncloaked be , That feel , that see , that possess God in Unity , Raised high into the Heart of the Deity ; Whereout Spring secret pleasant things , That swallows up in Joy that hath no end . Thus were the seven Thunders opened and interpreted to me from the springing Word , upon which I closely waited , and witnessed & felt a sweet & precious anointing and refreshing Joy to come in from every Thunder-Cry . Oh! this is so great , so weighty and rich , and such surprizing Goodness , which in this Book of Life is found , which is now unsealing , that no other things any more ought to be minded by us . Thus the triumphant King and Conqueror ( who is possessed of all these Royal Powers and Dignities , that are infolded in these seven Thunders ) hath given his Word , that none of these shall fail in any one that hath the mark of the seventh Conquering-Seal broken up in themselves , to whom joynt-power and authority will be given , in order to the beginning of that Reign , which is to be settled here on Earth , according to the Prophecy in John's Revelation , which presseth hard upon me from the Fiery Cloud , that circles round my Spirit for a defensive Banner , which will let nothing of the eclipsing dark Principle come in , whilst the Center deep from the Soul 's fiery Essence opens , and the bright Streamers , from the Heart of the glorified Jesus , who meets me in such a peaceable Love-paved-Walk , into which none can come to see or hear what passeth by way of Prospect or Communication ; but what , and so much as I am ordered to declare , I shall faithfully give out , according to the mind of my Lord , who sees the effect that shall follow all these Revelations given by him . The Prophecy of the Thousand Years Reign , mentioned in the Revelations , was set before me and opened . As to the Time , Persons and Place , much Controversie hath been concerning this Mystery , which I shall not meddle with , but shall only faithfully declare what the Morning-Star hath expresly revealed from his own Mouth , who with this Salutation began ; Awake ye , who have been under Death and Judgment ; know ye not that my Reign is near ? The fore-going Prophecy must have its fulfilling , and there are those who are a ripening for it , upon whom my Kingdom shall be fixed . Wherefore do thou warily observe the following Particulars , which are the fore-going Signs of my Personal Reign , whereby it may be known how near it is . The first particular concerns those Persons in whom this Reign is to begin , who are such as have been Beheaded , suffering an inward spiritual Martyrdom , for the hope of a Resurrection in a God-head-Body and Spirit . The manner of Death is here to be taken notice of ; they are said to have been Beheaded , that is , who have their Head Life , where the rational Understanding is seated , and from whence all sensible operation go forth , cut off , and separated from them , because by means of it the Dragon and Beast have found place to establish their Kingdoms in Man , and have been hereby in all Ages upheld ; the main of the Serpents strength having alwayes lain in the Craft and Subtilty of Reason , which is the Fore-Head mark of the Beast . Who then are they who have known this honourable Death from the flaming Sword in the Hand of the Cherubim , but those who shall heat the Resurrection-Trumpet , to let them know their Thrones are set , and their Conquering-Crowns to their new-risen Heads are fitted , and that all Power and Judgment is given unto them , to personate the mighty King Jesus here upon Earth . For Christ the Lord shall have no need in his own particular glorified Person to come down amongst the Inhabitants of the Earth . There is something to be done first by them , who are to Personate him in the Kingly Dominion ; his transparent Body is such , as will not ( till this first Reign be finished ) be any way bearable to the present consistency of things , which must be first sublimed . It is sufficient that the Lord is come in his witnessing Power and Presence , through a new-risen Life with and in his Elders , for to reign in the Majesty of his all-governing Eye , which pierceth as devouring Flames , and burning Coals of Fire , which run from each to other , and from one end of the Earth to the other . If the Lord will but supply the visible Humanity with a mighty flow from the Deity , and with a witnessing Omnipotency , it will be sufficient and considerable Glory . Next , we are to consider where the Reign of Christ is to be manifested , to wit , in renewed Natures center , which is made all Seraphick , in the Souls inward Essence , from whence the Serpent and Beast are cast out , and have no more place ; they are in this latter Reign chained up , though in the fore-going dominion which the Lord had in the Soul , he was alwayes in Contest with these potent Adversaries , who exerted all their strength to keep their hold in the mixed frame of Nature ; all of which being now overturned , they have no place where to establish their Dominion : So that now all Strife ceaseth , because the Lord alone doth reign in Peace over all the Region of Light. For now the Soul is Born a new into the light World , and is most firmly established in its Kingly Power , which is not from received Gifts or Powers , as in the day of Penticost , but all comes in with the risen Birth , from whence the Powers do naturally and uncessantly flow , and therefore out of all danger of mutability , which might threaten a disappointment of any thing , that is agreed upon by the Kingly Soul , with his seven counselling Spirits , which do continually stand before the Thorne in the inward Heavens ; which by the scattering Coals from the Deity are made as an enduring burning Element , where the Glory of Christ's Personality may be seen , but no otherwise detained as to his individual Person , but as the same likeness is risen by virtue of the creating Word in his . Members , who are intrusted with this active powerful Body , suitable for the management of such a Kingdom , in which the Soul at first reigns invisibly over all its inward Motions and Properties , as over People , Nations and Languages , all which by Wisdom's Power are kept in a God-like temperature , such as may express the Lord is come to Personate himself in a righreous and peaceable Government , such as never yet hath been in the World since Adam lost Paradise . Objection . But shall this be an Universal Reign ? And after what manner shall it be Modalized in this visible Creation ? That which is Internal and Spiritual will not be so much taken notice of , though it comes to this height of Perfection , for it may be hid amongst a small Number , yet may be known but only to one another , the generality still abiding under the Beasts Power and Name , which is his accursed Nature . This Query was answered me in plainness of Truth , thus ; That this glorious Reign would not be Universal , nor break out all at once , but gradually from the burning Unction , which prepares Christ's way , and makes room for his Kingdom : There is much to be done first , and here must a Beheading go before , and a plucking up all that hath made desolats , and after all this a coming up again in the Resurrection , which is a rare attainment indeed ; for it is a Resurrection to a state wholly sound and sinless , even the same to which our Lord was raised after Death . The Prophecy doth not say , That all the dead were raised up to reign with Christ a Thousand Years ; but it is expresly declared , that the rest of the Dead did not rise till the Thousand Years were expired ; from whence it was cleared up to me , that many may be going through this Spiritual dying , and yet continue dead , whilst others are raised , according to that Word , Blessed are they who are partakers of this first Resurrection ; so that it will not be Universal . But besides this , there are those who are Unrighteous , of whom it is Prophesied , Let him that is unjust , be unjust still ; these shall in no wise enter into Christ's Kingdom , but be shut out of the holy City , which shall rule over them . For this Kingdom shall not only be inward , in the Properties of the Soul , but shall also exercise its dominion over this visible Principle ; and those who are unconverted shall be as Stubble before the bright flaming Cherubims , who in the Lamb's Power shall reign on the Earth : The Elect shall reap and long enjoy the creating Works of their own Hands ; for with no less Power shall the Representatives of Christ the Lord be invested . This declared , must be throughout all Worlds , that Christ will appear in his Saints that are risen again to bear the Tropky of a Death-Conquering Power . Now the next enquiry is , When is the time that this may be expected , because hitherto there is but very small appearance of any such thing ? that is , Who is it qualified in such a high degree as this heavenly Kingdom requires ? Who are willing to be Beheaded , and through Death to be made partakers of this Reign ? But yet notwithstanding all these Objections of Fear & Unbelief , and the whole throng of discouraging Spirits of the sensible Life , whose cry is , Who is able to suffer all this ? Faith and Love are given to the worthy pretenders to this Kingdom , whereby they are carried as with Wings , over all the Floods of Fear and Discouragement ; neither shall they want either Resolution or Valour to wade through the greatest opposing Difficulties , who are designed for it , and found in the Lamb's Roll. A double and trebble portion of his Spirit the Lord hath said he will add to them , who first shall abrogate the Law of Sease , which hath been the chief hinderance of his Kingdom , which therefore is to be made void , because it diverts the Soul from fetching all its Supplies from the Rock ; neither can Faith arrive to its full strength , till Sense be led into captivity , and cast into a dead Sleep . Now as to the time of the Lord's Reign , when it shall be , you will be apt to say , That this is an unknown thing , and that none can prefix the time . It is true that many have Calculated , and puzled their Spirits about it in vain : But if we will know how near the time is , we must not look without us , but in the unsealed Book of Life within us ; there you will find the fore-going Signs , which are first to be accomplished in your own Heavens and Earth : We may try and prove our selves by what hath been already revealed from the seven Seals and Thunders , how near the Kingdom of our Lord is approached unto us . Let each of us examin our selves , how far the preparative work is advanced in us : We see what the Beast and Dragon's Kingdom must suffer in us , to make way for this Reign , which cannot be established till all this Trash be taken out of the way . Therefore we shall only know the time by such an one , who shall give the first deadly stroke , and come forth a Conqueror over the whole sensitive Life , and this outward Kingdom , which stands divided between Good and Evil ; in such an Overcomer as this my Jesus expressed , he would appear and personate a Kingly Reign ; and that we are not to look out for any other Sign at this time , but the Manifestation of this conquering Life : And further said , There would go forth an Arrow from the Word of Revelation , which should so closely stick in some , as to pierce through the Heart of the Beast , who hath warred to hinder the Lord's triumphant Reign in his Saints . By all which it is clear , that there is no surer sign of the approaching Personal Reign of Christ , than to see the Beast wounded to the Heart ; for no sooner will the Beast be removed , but his Kingdom will appear , whose right it is to rule in Heaven and Earth . Who is it now that will suck in the Marrow of these precious things , which is the dropping Oyl which distills from the Olive-Tree , to make our way smooth , light and clear , and to preserve us from being daunted , though our Portion should be a draught of Blood ? for the life of the Beast must be taken away , before the Lord appear in us like himself , in Power , Glory and Majesty . Oh! what Drawings and Desires may these weighty sayings from the Lord , enkindle in us from his coming to reign in absolute dominion within us ! The Word came to me , Run hard , there is a rich Prey to be taken , by treading down of the Beast , which may be taken , if pursued to the Victory : Wherefore be valiant in the Faith , for all Might is in God , to overcome whatsoever opposeth his Reign and Personal Kingdom . Much and free Communication I had with the Lord this Night , and a Cloud of Light appeared in me , which raised my hope higher ; I had also many Queries satisfied . Then there appeared to me a pitched Standard , which reached from the Earth to the Heavens , where its top was hid ; it resembled a strait ascending Flame ; and it was signified , that this was the Standard of overcoming Power , which no earthly Warrior would venture to engage with ; for its Dominion reached from the Earth to the Heavens ; and this Word was added , Stick close to it , and move not from under it , for it will be a shelter from the Storm which is coming on , with a flowing Sea of Troubles , raised by the wrathful One , whose Kingdom is Division . This Motto and Inscription was given out from the sealed Book within , as follows ; In Christ I live , in Christ I dye , that I may cease from Sin and beastly Properties , that so the first Ground of Life may rise over all , to immortalize the Reign of Christ. Words no more as empty Sails spread out shall be , but become the thundering Air of an Almighty Power , which is Christ in his essential Spirit , who wanders from the Heights above and Depths below , will in his time show : Look and read the circle Line , and the most marvelous things may further know and find . Upon some inward Conference with my Lord about the Shipwracked-Bark of Nature , which still upon the forreign Coast doth lie , and is often in Jeapordy by reason of some Tides , which might make the Vessel spring-a-Leek ; the Lord did immediately come in with these Words , saying , Make reflection , and ponder well my Grace and Love , which hath been so great , as to lay in my Life so deep with thine , that thou canst suffer nothing but I do call it mine . Thy broken Vessel shall be renewed into its Original , when all of sinsul Properties shall be drowned in the Alpha and Omega , who is the beginning and end of Time , and who will open the sealed Mine , where the unsearchable Riches shall freely abound as in the state of Innocency , where nothing of necessity or want was known : All this is going on , und advancing in the moving Circle of the Duty : all that is required of thee , is to be steady in the highest float of Earth . My Spirit was let down into the deep Center and Circumserence , where the personal Glory met me , with whom I had great Felicity to behold the Shepherd with his Fold , who friendly faluted me ; for though a naked Spirit , I was not despised by such dignified Bodies , though I was made very sensible of the want of such a glorious Body ; and as soon as I desired it , I was forthwith imbodyed as in the same Glory , and was joyned to the heavenly Train . I rejoyced greatly that I had made a slip out of the vile Garment , though but for a while , though I was to take it up again , and appear amongst the Inhabitants of time , till my course was fulfilled : This bright Cloathing is only bearable by Jerusalem Natives ; and though these were the all desirable Flocks , that I would chuse to abide withal forever , yet I found a prohibition at the present , that it must not be desired This royal Priestly Garment being reserved till we be called into view , and have communion with the most Holy of Beeings , who did not bring me hither to send me away empty , but gave me to taste of the choice Fruits of that unknown Climate , the refreshing take of which is left upon the Center-Mouth of my Heart , from whence the Life-Fruits should spring evermore , as was said to me , with an Advertisement to wait till Wisdom's Garden in the Soul be planted , and richly furnished with those blossoming Powers that may draw the high and lofty One to look down and walk there . Oh! what are these forcible Powers which I feel winding my Spirit deeper in ; where enquiry was made , What would be the sign of the Center-dwellers in the most holy of Beeings , which should need no Witness from Man , for that was poor and insufficient ? Wherefore be quiet and still , and cease from all Creaturely Evidence , and look for the Witness of the unsealed Book , to exert the seven flowing Properties of the holy Ghost , which will out-vive all worded Testimonies that are so fluent in this Age : Wherefore a more sure Seal is provided , that will remove all Doubts and Suspitions , of which feastival Cup I was called to drink , from the Hand of him who is appointed to fill it out , as the last and great Reserve which shall silence all Controversies , and doubtful Disputations , and ratifie and confirm who they are that are Born again to act , move and live from a new generating Spring , that worketh away every thing that defiles and makes obstruction : Which seven evidencing Powers were revealed to me , in which the Personal Reign of Christ would consist . THe First was a circuling Cloud of Light , from whence uncessant Revelation would spring , and open what was never known before , concerning the invisible Scenes of Glory , to which the mortal Man hath been altogether a stranger , not having understood his original Royalty . But where Christ , the central Light , is entred into the Soul's Essence , there everlasting Light doth break , which shews invisible things in their first pure Ground , where the eternal Fire-Soul moves strong to come out of an impotent weak Life , that hath been shut up in this vile Body of Sin ; the Light of Revelation making it restless any longer to abide therein , and so it is made to pursue another beginning from a new-rising-Spring , flowing from the God-head , that affords strength for a Co-deified operation , which may give a living Testimony , that a new Spring is appearing out of an old Tree , whose Sap is renewed to bring forth the second Property of the holy Ghost , as another Fruit bearing Branch . Which Branch is put forth from the all-encompassing-Element , wherein the Soul is baptized , as in a Cloud of Fire ; whoever they be that come to know this , need no greater Witness , as to their own particular , for they know their dwelling is in the very center Heart of God ; they are fed and cherished with the Blood of Life , and oily Lamp that makes all the Body within to be as a burning Cherubim , that at times and season can mount & fly into the very Heavens : Though this be yet a mystical and dark Speech , and little experienced , yet know , the time of Elijah is nigh , and a Whirl-wind is descending from the Alpha and Omega , to take up the stain Witnesses , who have been in the World so undervalued . The Ascention-Gate by this bright Key is unlocked , to go in after him , who was translated from among Men , so as not to be yet hid in the Mystery : And thus shall it be again , though in another Form and Model ; for these Elijah . Prophets , though they shall be redeemed from every thing which is of the 〈◊〉 〈◊〉 Nature , yet in this shall differ from Elijah , for whereas he was taken up , and seen no more among Men , those in their visible Persons shall remain on the Earth , and every where carry along with them their encompassing Charriots of hire , which shall be discoverable to none but the Ministring Elijah's , they will not safe to follow fully , where the Life-Witness doth remain after this sort and kind . The Third out flowing Poperty of the holy spirit , which pshers in Christ's Reign , is this , that a simplified raked Som , coming forth from the baptizing Cloud , puts on a Cloathing of impregenable defence and power , viz. a meer 〈◊〉 such as the Lord Christ had after his Resurrection , 〈◊〉 of the one pure Element , which can swallow up the visible gross substance of Flesh , that it may no longer be an Impediment to the Soul 's runing its Race : Indeed such a Body is very suitable for the great things that are to be wrought by the christed Kings on Earth ; for if provision of such a Body were not made by Christ , it would be in vain for him to go about to settle his Kingdom , where the Beast and Dragon have had their Dominion so long , and who will not now be dethroned upon a slight account : They will hold their Propriety in the outward Husk of the Body , when they can find no place for themselves in the Soul : Therefore the Lord hath revealed , That he will turn the very Body into its Paradisical Property again , that the dark Prince and his Agents may not be able to overthrow the Lord's personal reign in his Saints ; who would desire no fairer mark to shoot their Arrows at , than a frail mortal Body of Flesh. Wherefore the Lord hath said , That he will raise a firm Tabernacle , which no earthly Weapon shall be able to pierce , which will be a fit Garment to last out the thousand Years : Let the Just and Holy believe this , and see at this finished first , in the Kingdom that is within the Soul's Essence , and then such may conclude that they shall assume a whole Power and Right to reign with Christ , over all Kingdoms of this World in Magical Might . The Fourth out going Power of the holy Ghost , sets the Soul free in the eternal liberty , here all Conflicts which the Dragon , or the starry Region hath introduced ; for the soul now is influenced by those superior Planets , to which these outward Planets are subject . The Soul & Christ are in a mutual agreement , to break a way from the 〈◊〉 Rays of Time and Mortality ; being encompassed 〈◊〉 〈◊〉 〈◊〉 that will set no more , nor with-draw ; for it is the glory of 〈◊〉 Dayes , that runs its Circle without the least 〈◊〉 〈◊〉 〈◊〉 Light , and fixeth the Soul in its pure splendorious Body ; when 〈◊〉 〈◊〉 shall find it self in another form of Life , and 〈◊〉 〈◊〉 〈◊〉 Principality before Jehovah's Throne , attend 〈◊〉 to know the counsel and decrees of the Soveraign Majesty , under whom is mannaged all inferior Government , which shall be committed to those who reign with Christ the Lord : Oh! this will be a wonderful time indeed ! For while the Lord is opening these things to me , I am as one sunk into the Abyssal Ground , where I am as nothing , till he put forth a piercing Ray from his flaming Eye , to fetch my Spirit up again ; who thus spake unto me , Stand thou up , and hear and declare the new Model of my Reign , and let it be published ; for it is time to awaken those who are ordained for the first Resurrection , that they may no longer sleep in the day break of my appearance : And do thou solemnly see thy Heart to the great Immunities that are revealed , not only for speculation , 〈◊〉 for sulfilling , where great Earnestness shall be found . Thus the 〈◊〉 One set home his Word , and causeth it to pass through a Vessel that is nothing to be accounted of , whereat my self stands amazed , what should move the Lord thus to appear , and hold such a free Converse , and leave such weighty things in trust with me ? Oh! What can be said , but that it is the Good-will and Pleasure of my Christ and King , who will change Tin and Dross into Gold , as it pleaseth him ? The Fifth Property of the Holy Ghost is , that whereby the Soul gets free from the striving Elements , and comes to Rest and Peace , all Wars and Combates ceasing . The Soul having got up these four ascending Steps towards the Throne , can now look down like a Tower of strength , terrible to all the lower Inhabitants round about : It is a Palace compacted within it self , knowing nothing but a serene Peace and Concord ; neither Dragon nor Beast do so much as attempt to come here , for Love and Peace is their Hell and Torment . Christ's personal Reign in his Saints consists of Peace , Power , Love & Joy ; the holy Ghost moveth in the mild and meek Property from the Water of Life , that captivates the Enmity and Strife , and shuts up the dark Center with all its Spirits : This carries a two-fold meaning , for first it is to be understood of that Love and Peace which possesseth the whole inward Hemisphere of the Soul ; and in the next place of the same Love flowing forth and diffusing it self through all the Subjects of that peaceful Kingdom , which Christ will establish in the high Angelical Harmony of Love. The Sixth out-flowing Property , is the Omnipotence of God exerted in the renewed part , in an absolute and Almighty Dominion , that admits of no controule . Here is no need of going out to borrow Gifts or Powers , which are now fixed in the Soul to manifest the Wonders of the Magia , which hath been shut up in Wisdom's Principle , whose Virgins Crown of Power is sent down as a signal Testimony of the Kingly Reign that must prevail over all the Earth . The bright flaming Standard of Christ's Personality will be of that Magnificence , as to draw home the dispersed and scattered Flock , which hath suffered Violence in this Babylonish Kingdom : A Jubile will be proclaimed by them , to whom this Dominion shall first come . They , the Head-Kings and Leaders are appointed to shine forth as Stars , that shall bear such sway in God's Omnipotency , as shall make all the Elect to haste and fly to this Kingdom , as Doves to the Windows , where all occasions of complaint about the Necessities of Life shall be cut off , because Wisdom's Store-house shall from the Inherent Omnipotency , abundantly supply whatsoever is needful of this kind . The Paradisical lost Power shall be restored in a higher degree than ever , to the end that Self-Love and Propriety may be taken away , which cannot enter into Christ's Kingdom ; for the Lord hath averred , That none who are thus spirited shall ever his Kingdom inherit . The vast and inexhaustable Treasure of divine Riches cannot be enjoyed in Propriety , but only in Loves Communion . The Seventh and last Property of the holy Ghost , that gives witness to Christ's Reign , doth consist in a Life of Praise & Exaltation , which goeth forth in the Angelical Tongues , Powers and Sounds of so many persumed Offerings , paying an everlasting Love-Tribute of Joy to the Antient of Dayes , by and in whom they are come to reign over all Kingdoms in this World , in Christ's personal Power : The New Hallelujahs from the Fire-breath of the Holy Ghost shall be the Holy Sport and Coelestial Play of the Children of this Kingdom : All their Works shall speak forth the Praises of the Most High ; for Wisdom's Spirit will act so high , and in such a mysterious manner , as hitherto hath not been known ; all which miraculous Powers have been reserved to make up the Glory of Christ's second coming in his Representatives here on Earth : For if the Lord should not in this manner demonstrate his God-head-Power in his Saints , they would be set very light by , and it would be a vain thing to assume the Title and Name of Kings without anointing Power suitable to it . No Dominion , whether inward or outward , can be maintained without Loves-Omnipotency . And truly , my Lord hath assured me , that he hath made large and full Provision for this Day , who upon some private Objections of my own , said to me , Be thou nothing doubtful concerning all the great Things of my Kingdom , which have been opened to thee from the Center of Light ; they have been revealed for a ground of Faith : The Head of the Dyal is moving towards the fixed Hour , which will manifest all these working Powers of the holy Ghost : Wherefore do not streighten thy self , nor any to whom this Word shall come , but run out in a spacious large Belief , answerable to Loves-Power , and the ability of the object , to whom the Eye of Faith is directed : For wonderful things are upon the Wheel , by which you may know it is high time to put forth your Hands to raise and awaken that which hath been so long asleep . This was the concluding Word of Counsel from the Lord. The fore-going Properties , is that which makes way for the Reign of Christ in personal Power and Glory , which is now the great thing to be waited for , as the End and Consummation of all that hath been revealed , in the bare discovery of which we are not to rest , but we are to press forward to enjoy the Fruit or Product of it in the inward Center , where Christ will be manifested in his Personal Glory and Power : For the driving seeking Spirit will not be at rest , till it can put on its Resurrection-Body : It knows that hitherto , notwithstanding all its Refinings and Dyings to sinful Self , and the World , it yet remains a naked Spirit , which must return into the Virgin-Womb of Eternity , there to be regenerated into an heavenly Corporeity , from the one holy Element , out of which Christ's holy Personality is taken : This is the rich Garment with which the Sion-Kings are to be arrayed , and thereby will be distinguished from those who stick fast in corrupted Nature , and are not regenerated into this bright Image , and from those also who though they are regenerated according to the inward man , yet being intangled in the Thickest of the many things , are fain to stay behind , till those who by their hard pressing forward have overcome the World , Beast and Dragon . Therefore be first instated in the Lord 's personal Power ; for the Lord assured me , that this would be the way he would take in this present Age , to instate some who are known to him , in his Personal reign , that they may enjoy here on Earth their first Heavens , to the terror , grief & envy of such , who have been hard , cruel in the dealt's Kingdom , restraining their good things from the Lambs of Christ's Fold . Here it will be as in the case of Dives and Lazarus , they shall see those who were most despicable in their Eyes , to be greatly beloved and honoured , as being intrusted with a Kingdom , in which they shall reign as the true Born Co-heirs with their Head , Christ ; bearing rule over all those who have been their Oppressors in this World. It was also revealed to me , That there were others which stood in a mixed state , and divided between the two Kingdoms of Light and Darkness , but yet followed after the Mark and Crown ; these would scarce believe that such a Commission as this would ever be given to any appearing in a mortal Form , to be crowned as Co-heirs with the Lord in his Personal Glory : But the just One hath shewed that thus it shall be to convince and provoke to Emulation these last spoken of , that they also may make haste to be made Kings and Priests to God. The grand Query after all that hath been revealed concerning the Reign of Christ in his Saints , is this , Where this Government shall be pitched ? It is an ancient Scripture-Prophecy , that Judah shall reign with God , for he is faithful with the Saints . The Scepter shall not depart till Shiloh come , who is the King and Law-giver , that is , was , and is to come . And to whom will he come first of all , but to those pure Virgin-Spirits , who travel to bring forth Christ spiritually , as the product of an invisible Almightiness , which will appear to be that Man-Child which is to rule the Nations with the Rod of God's Power , in this World , and do far greater Wonders with it than Moses ever did with his . For the eternal Magia shall bring forth all her Plants of renown . The highest Wisdom shall be brought into manifestation , and replenish the Earth a-new , that God may walk in the midst of it , and no longer be unknown to its Inhabitants , who are refined from their Dross , and thereby got a free and open entrance into the Jerusalem from above . The partition Wall must be broken down , that Christ above and Christ beneath may joy n together for mutual Joy and Fruition . But here it may be objected , How can this be as long as the Body is yet Terrestrial ; for an Earthly Body cannot ascend to the Lord's Glory ? I Answer ; That therefore a new Body is prepared , even a Heavenly , such an one as Christ had , who could change his Form how and when he pleased : So he appeared to Moses and Elias in his transfigured bright Body , and then came down again in a terrestrial Body to the sight of Mortals ; which Power shall be renewed again in those who shall personate Christ upon the Earth , they shall ascend and descend at pleasure , and transmute themselves readily , which state will much excell all Visions of the glorified Person of Christ ; for without this Coelestial Body we cannot hold out in that Sublime and Seraphick Communion hid with Christ , which shall be in this Kingdom of the Saints : Wherefore there is such a Body prepared , which shall be able to pass into the invisible Orb where the King of Glory dwells : It is given me to see this approaching day in the Spirit : if the Representation thereof be so glorious , what will the thing it self , when actually accomplished ? This report which the holy Ghost doth give of it , doth powerfully constrain the Soul to put in its whole stock of faith for it . The sum of all these Discoveries concerning the Reign of Christ , must be terminated in the Virgin seed . Eve's lost chastity will produce a new Generation , to whom this Kingdom shall be committed in trust . This was revealed from that Vision which Holy John saw , of a great wonder in Heaven , a Woman clothed with the Sun , and the Moon under her feet , and a Crown of twelve Stars on her head . Many interpretations have been made of this Vision , which here I am neither to approve of or condemn , but to mind the opening of the living Word , who is present to explain , whatsoever is obscure , to those who turn aside from the Wisdom of the flesh , and receive the united drops , as they fall from the Heavenly Cloud ; to which is required a well purified vessel , in which no taint of putrifaction doth remain . This was a Proviso given me to observe throughout all this Ministration , which made me set time a-part to prepare the vessel , before I could see the Cloud break , and send down its shower upon my ground : This I mention for their sakes who are in this Ministration of Revelation . Now to proceed to what the Lord hath opened to me , from this figure of the Woman , who is represented here as travelling in Birth ; intimating to us that as by a Woman a finful off-spring was brought forth , in which Sorrow , Sin and the Curse had dominion ; so from this Eternal Virgin-Wisdom , a birth is to be born in which nothing but Joy , Life , Blessing and Eternal Power and Dominion shall take place . This Virgin Adam had in himself , before ever Eve was taken out of him , but she with-drew as soon as Adam looked outward , as if he were not sufficient of himself to encrease and multiply for the replenishing of Paradise , God having created him Male and Female in himself . But this design was overturned , and Eve's Generation is now multiplied over the face of the whole Earth , from whence Paradise with the Virgin is fled ; yet a wonder is now again seen in the Heavens , which we are to declare to our own little flock , which brings such tidings of Joy , as doth far excel that of Gabriel , to her who was the blessed amongst Women , as being defigned to be the Mother of our Jesus in his fleshly appearance . But now , by this Virgin he is brought forth in another appearance , as a mighty Ruler and Potentate over this Earth , who is really and truly to fulfill whatsoever was tipified in Solomon's Reign . David's Wars must cease , which cannot be till this everlasting Virgin hath brought forth her Man-child , who is to possess what Adam and Eve have lost of Paradise and Mount-Zion Kingdom : All which is to be restored by the Virgin , who is not limited to Male or Female , for she may assume either according to her good pleasure , for she is both Male and Female for Angelical Generation . But here it may be asked , What is this Virgin ? Whence is she ? How can she introduce her self into that Nature , where her pure chastity hath been violated ? This last indeed may be accounted a wonder above our hopes and expectation , which yet she is in a rendiness to do , as is well known to them , who have understood her , and preferred her above all things , as being well assured , that like as all Bliss and Peace sted away with her , so upon her return , all good will come back with her again . As to her Nativity , it is from everlasting , before the Creation of Heaven or Earth . She was before all , as being the Co-essential creating Power in the Deity , which formed all things out of nothing , and hath given a dignified existency to all those Seraphick Glories which move within her own Sphear , who are the product of an unsearchable Wisdom , for the replenishing of those superior Worlds which are little known in this , where we are out-casts ; neither can we be acquainted with much glories , till we be born again out of her Virgin-Womb ; for so it must be before ever we come to be Christs , in conformity with Christ our Head. A Marvelous thing the Lord hath revealed to me , concerning this Woman which holy John saw , viz. that she represents Gods Spouse and Mate , from whom the highest Birth , the Eternal Word of Wisdom did go forth , as the mighty Alpha and Omega , in a distinct glorious personality , known to himself in God , and the Everlasting Virgin , before any thing of the heavenly Hosts were created . For he stood equally in the Counsel of the Father and Virgin , for the bringing of the whole Creation into a figurative manifestation . Now for what is all this , but to discover the mystery of this Woman , that she is the eternal Virgin , who will essentially introduce her self into those who are prepared and appointed to enjoy her ? She will confer her Sun and Crown of Stars upon her Representatives . Here will be brought down the one elemental Robe , and the quint Essential Root will again be found , which will give a most glorious Luster , and all renew the gross vile matter as heing the acting Wisdom to shew forth Gods wonders ; all which reserved are until her day . She is looked for as Gods fruitful Bride to bring forth Christs personality in plurality , as so many immaculate Princes , ruling in God. Just cause will be found , if we consider this Principle , wherein the Serpent with so much bitterness wars against the Virgin and her Seed , why her Off-spring , as soon as born , is caught up to Heaven , from whence the Dragon is cast out , and where the Iron Rod will crush him , and be too hard for him and his adherents . Her Off-spring will appear all Virgins , with her own lustrous Son , who is the first-born amongst the Kings of the Earth and Heavens . Oh the high and majestical Glory , which shall proceed from the Virgins Womb , with whom is the blessing that will abound in fruitful Gifts and high working Powers from the Magia ground . Eve's Conception in Sorrow shall not here be known ; for this Virgin never was disobedient , or broke Faith with God , who is her Husband ; the fruit of whose travel is Blessing and Joy through the whole Generation that shall be Born of her : She shall be the Mother of the true Virgin-Church , wherein no mixture of Will-Worship or False Doctrine shall be found . But it may be queried , How can this heavenly Virgin endure to come down upon this defiled Earth , for to multiply her Off-spring in it ? For without doubt the Serpent and Dragon will violently rage against her , which we have experience of in our selves , when he crowds into our very Heavens , with all evil Beasts at his Heels , waging War against us . Yet nothing of all this shall be able to prevent God's purpose , who will appear with his Virgin in the divine Body , and cover her with the one Element , which will torment all evil-Spirits , and wear them out , who can as little endute her Virgin-Purity , as the Virgin-Spirit can bear their Poyson . Therefore a separation is made , as we read , that the Woman had a Place prepared for her in the Wilderness , which signifies the Spirit of Faith , which carries it from off the sensual Ground , where the Concourse of fluttering Spirits of all kinds are ; wherefore this is no place for God's Virgin to stay in , she may be in danger of having her Chastity violated , or of being drowned with the wrathful Floods of the Dragon . The Serpent will not cease to make his attempts with more subtilty than eyer , because by this introduced Virgin-Spirit , his Head-power shall be crushed , and his Seed dis-inherited ; but the Virgin-Spirit shall mount like an Eagle , and so escape the Dragon's deluge . A Fountain is opened in the Desart , of which the Soul , which is in union with the Virgin , shall drink , instead of the muddy Waters of the Earth , which she loathes : Pleasant Food is provided in this Wilderness by God himself , and his Christ. The Lord affords these Dainties to the abstracted Life , where the Virgin-Spirit is a stranger to sensitive Self within , as well as to the enchanting World without . Here it wants no good company , for its never without heavenly Visitants , because it reserves it self chiefly for converse with the Deity , from whom she expects all her Blessing and Encrease : And thus the Soul shall spring and multiply , where the Virgin hath realized her self . Her Wilderness shall become a rich Sharon-Pasture , a Land of unknown Plenty , where Gold , Silver , and precious Stones shall be as the Dust under the Feet of these holy separated Virgins : Also within and without , their feeding shall be on Power , Joy and Peace , till the division of Time shall come to an end , in which a further Mystery will be understood . But oh ! let all this be first sully witnessed . Here follows a further Advertisement from him , who is come to fulfill old Prophesies in the substance of his own Person , that is Born of the Virgin ; from whom we may expect the perfecting of that , which all fore-going Ministrations and Manifestations have left short , in regard of those wonders which shall be effected in this latter Age. To which end Christ hath opened the Center-Eye , that can pierce as deep as the Deity , where this Virgin lies with all her Glory , who , ever since Adam's day hath been obscured , because she would not trust her self with any Mortal , only some of her shining Rays have now and then been scattered into holy Souls , a taste of which hath been given , as the first Fruits of what is reserved for Christ the Lord's second Birth-day , where shall be provided a Penticost-Feast , according to the royal and heavenly state of Jehovah's Bride and Mate . Oh! how unable am I to bring forth in Words what hath been shewed me ! of the later Fruits that Wisdom's Children shall feed upon in that day ; the discovery of which we will pass by at present , and first define what wonderful Virgin this is , and of how noble an Extract , who is taken into God's Bosom , in a mutual Love-imbracing , and therefore may be termed the eternal Goddess , in a high and sober sense ; and it is an evil and sinful thing to give this Title to any other , as it is too frequently done . But to proceed to describe this Virgin , according to the delineation which God hath given of her ; as first to its Matter and Substance , it is of that thin pure airy subtlety , so as nothing of the gross and ponderous outward Elements can mix with it ; for they would but tarnish her Clarity , which is ever conversant with the Deity , which was signified by the Sun and Stars which were seen about the Head of the Woman in the Revelations , signifying those superior Planets , which cannot be adulterated with the Desilemonts of this inferior Orb , as possessing far higher and more exalted Powers , carrying dominion over all that is beneath them . For as the lower Planets hold down in subjection to the Curse , so these deliver and set free from it : Wherefore it is all-worthy to be enquired , in what Planet the Nativity of the Virgin may be again renewed ? which must be by bright Venus , which must bring forth the mighty Birth under Sol , in Conjunction with the rest of the superior Planets , which are all harmoniz'd in one ; for they agree to bring forth the Mother , and then the Son in the Virgin-Humanity , that bears from the heavenly Matter both Figure and Form Organically for operation in their various Properties , which are deciphered by the highest Wisdom to illustrate the only true . Virgin in her beautiful Form. The divine Mould for her Shape is again found , according to what was before either Angels or Man were formed , which is not to be portrayed , till she come to be essentially manifested within ; only her Organical Faculties are unto us described , thereby to know what makes out the Virgin 's high Descent , in these several Faculties , as follow . The first Faculty set before me , was that of Seeing , seated in her Eye , which appeared like a fiery Ray , and sparkled as a Star , piercing all things in the Heights and Depths . An Eye that slumbers not , but watcheth at each Centers-Gate , to spie what goeth in and out , to prevent all violation of her . Virgin-Chastity , that her Vow may not be broken , by which she stands engaged to her Husband . The second Faculty is that of Hearing , seated in the Ear , which must be so Chaste as to turn away from all corrupt and unsavoury Language , which speaks not God forth in his immense Love and Goodness , or in his Greatness and Soveraignity . The true Virgins Ear is turned inward , to listen to the sweet Voice of her Bride-groom ; she waits for the dropping of his Lips , whose Words are the strength and marrow of her Life ; she is in such union with the Deity , that she can't hearken to any strange Voice , left she should be desiled thereby : The greatest danger and hurt she feels from the talking Spirits , from the dark center in the Soul , from which her Virgin-Ear turns away , and dare in no wise stay in their astral counsel ; and therefore turns her Ear to those Eccho's , Voices and Sounds , which leave a sweetness , which resists the taking of delight in corrupt and impertinent Communications from without : Thus reserving both Eye and Ear , she still moves forward in her heavenly Sphear . The third organical Faculty is that of Smelling : This may be understood in a two-fold sense ; the first is a drawing in of the Paradisical Perfumes , and those sweet ravishing Odours , which are sufficient to renew languishing Life , and to make it strongly active and vigorous : Secondly , the Virgin is in her self an high sented Odour ; her Garments send forth a Fragrancy far surpassing all the spicy Compositions of this earthly Climate : How Vile and Despicable doth every thing , that hath lost its Paradisical Property , appear to those who sometimes draw in these ravishing Odours , which might they but continue , they would never desire any other Food . Shall I declare what is made known to me of the Virtue of these Virgin Perfumes ? It is aver'd to me , they will recover a putrified Soul , and eat out all the Poyson of Original Sin , and recover dead flesh , and keep it from Putrifaction ; it is a Balsom endued with so penetrating a Spirit , that it can go through Stone and Iron , Flesh and Bones . None can know this till they have passed the Virgins Womb , and then they will double this Witness . Now it is to be considered how unsupportable all rank Plants of the Earth are to the Virgin , who continually breathes this perfumed Air : When ever she makes a swift pass through this noisom Kedar , what a strong sented Garland doth she need , that nothing of Infection may hurt her Virgin Purity : To which end , this Provision is made to keep out the evil Scents , which every where meet us in the Walks of this World. The fourth Faculty is that of Tasting . Here we find what it is that nourisheth the Virgin ; her Food is in her self , and it is no other than pure Deity , which riseth as a flowing Spring from her own deep : She lives upon Spirit of Air , which maintains and blows up the Quint-Essential Fire , as the first Virgin-matter out of which the Soul was made , which in Adam became adulterated by eating of the forbidden-fruit , who might have lived upon the Root of eternal Life which he had in himself ; he might have tasted the Paradisical Fruits at pleasure ; but what was palpable without , he had essentially in the Virgin within himself , so that he might chuse whether he would eat of them or no in a corporeal way . This hath been a secret hitherto little understood ; but God in Christ , through his appearance hath revealed it , and for this end to let us know what we are to feed upon at the return of our Virginity , whose Life's Nourishment will be in itself , without any dependence upon any thing from without . Oh! there will quite another thing be known in the Virgin Soul , when she is espoused to her , though she hath liberty to eat , as Adam had before the fall . So here the outward Month may taste of these mortal Fruits , but not of necessity , because the Life is centred in , and maintained from the heart of the Deity , for the enereass and growth of pure Virgin Nature . And truly nothing but God can be the Virgins Food , nothing is so well digested by her , for it is a flowing source of Almighty strengthening , and pleasant tasting , according to an infinite variety . This being once found , the Soul can no more eat down the Fruits of the mixed Tree , in whose Root the Curse is , whereby Death comes in , which hides the Virgin from the Soul's Essence . The fifth Faculty is the saper-sential Feeling : What Sence more excellent than this ? Can there be a greater Confirmation than a feeling Life , out of which Joy , Peace and Assurance do spring ? The Virgin feels her self in the Centre of the Deity ; she handles what doth not appear to be tangeable , viz. Breath , Spirit , Fire and Air , in all these her feeling-motion is in great Serenity . A Center-Life , that burneth from the Mirror of the Deity , boyles Love up to that height , as nothing is felt but Pleasure and ravishing Delight ; it is the Heat and Blood that runs through every Vein of the Virgin-Body , and is an Antidote against all Fear and Pain , which is felt in the mortal Sense : Oh! what Deaths , Akings and Griefs have we felt in our Souls , as well as in our Bodies ! our Minds being in continual Anxiousness and Trouble , to see what we are fallen into ; I speak of such who have been touched with the Fire-Stone of the Virgin , which must go before her healing Medicine . And blessed are they who have first known the painful feeling under her severe Discipline ; for such shall be her polished Pillars on which she will engrave her Virgin Name , as he saith , who is the true and faithful Witness , who is come to take off the Virgins Vail , that we may see her in the Glass of perfection , and come to know and feel her , not as distinct and a-part from us , but all Virginized in her essential Deity , that the joyful feeling in breath of Fire and Air may be witnessed , and then we shall see what shall follow the Harmony of these Sences , which is the Character of the Virgin-Nature , the Pattern we are to try our selves by , for which end we are also called to look into her Mirror , that so it may stir up all favour of desire in us , to have those Sences in their excellency awakened in us . Oh , great Goddess and Queen of all Worlds ! wilt thou , after so long a time of Desertion , once appear again ! Who is it that hath entreated thy Favour , and gained a Promise from thee , of a Visit , though this be too short , because nothing now will satisfie , unless thou bestow thy self , with all thy divine Sences , as a co-deified Life , to shew that thou art now prevail'd upon , to joyn with the Redeeming Blood , to restore thy own Virginity , where thou findest Humility and Importunity in that Personality which is all beloved of the highest Wisdom , and only Spouse of God ; know and remember us who are brought to thy feet , and have been under thy severe Discipline ; therefore allot thy self to be our Garland and Crown ! Now we are advanced one step higher towards Wisdom's heavenly Throne , from whence her Golden Scepter is stretched forth to lay hold on , which passeth through and beyond every elementary Cloud , which the sensitive Life hath raised , so as we could not see our way to that sparkling Rock of the Deity ; for which cause the bright Sun now shines from her eternal Orb , through the dark Clouds , that we might see every ascending degree , twisting and winding so intricately , that without a Guide expresly sent down from that Sphear , there is no possibility ever to come to any one of her Gates which lead to the New - Jerusalem . These are set before me to be in number Twelve , five of which were spoken of in the fore-going Chapter , and now we repair to her Oracle as our Guide for the revealing of the other seven Gates , together with the Way which leads from one to to the other , where the hidden Track of the Virgins Way may be found , treading upon that unknown ground , under which is found a rich and precious Stone , from which the highest blessing will abound . The Way to the first of these seven Gates is very solitary and lonely ; it is very rare to meet with two agreed to hold out in it to the end , it is so full of rending Thorns and affrighting wild Beasts ; for herein lies the design of the horned Beast to scatter and divide such who are agreed to travel in Wisdoms Path : Also , the Nimrod Hunters of this World send out after them , either to divide or bring them back again . These are the Oppositions we may expect in this Way , against which we must be provided and fore-armed ; that our entrance by this Gate may not be prevented . The Inscription of this Gate is Abnegation or Renunciation of this outward Principle . The first Question which is asked by the Angel who keeps this Gate , is , Are you come away as Strangers and Pilgrims ? Will you no more return to the Traffick of Babylon ? For the Prince of this City will only admit of such as shall abjure all Commerce with the Merchants of Tarshish , though by this means all earthly Riches are gained , to keep up a Worldly Reputation and Fame ; but the Angel of this Gate will have good Assurance that whoever comes up hither be quite broken off from , and have no further dealing with the Harlot daughter of Sidon , who hath deceived the Kingdoms of this World with her Sorceries . Whoever they be that get through this streight Gate , for them a sure and good Foundation is laid , to walk forward towards the second Gate . But here another thing is to be considered , before entrance can be given ; for this Angel is charged not to take any ones single Security , but enquires whether Christs Spirit in them , and his Person for them will stand engaged to perform all this Agreement ? For she dares not trust the Soul upon a single Promise , though fervent and unfeigned , and full of good Will , yet it is not sufficient , if he be not able to maintain the Gate ground against his Enemies , that will attempt to circumvent him . Therefore we that are come hereunto , are to give in the Name of our Security , and so pass on freely to the second Gate . The second Gate is called the wrestling or struggling Gate ; it is the Gate of Probation , before it stands a Center-Gulf : Here will rise what will countermand the Pilgrim back again into the worldly Principle , which he had abjured and left behind . Wisdom stands by her Angel to call and invite to come through ; but the Gulf swells so very high , that it appears impossible to get over . Legions of Spirits here do follow , crying out , What mean you to run so great a hazard , as to have a place , where is store of all good things for Supply and Maintenance . Thus Temptations and Assaults will beset the Pilgrim , threatning hard and bitter things to him who is a seeking his own Native Country and original Virginity , and endeavours with great wrestling to get rid of all these knawing Vipers . What! say they , will you turn quite away from those pleasant Joys in which others live , spending their days in Gods Love and Peace , and therein rest contented , not attempting the passing of this Gulf , till the limit of your Life requires it ? All this and much more will press in to turn away the Soul from pursuing after its Virgin Crown ; and therefore this Gate is called the Probation Gate . Now if the Spirit of Christ be so powerful in the Soul , as not to regard these Temptations , being resolved to venture through the fiery Gulf , that Soul will win the Virgins Heart . For here indeed is manifested a full proof of Love's affiance , by coming out from , and renouncing all the Charms of the Daughter of Babylon , who hath used all her Art to fright her from attempting ever to enter this Gate : She hath through all Ages rescued from the Serpent's twisting toil , and brought many back to enter into her Gates again . Wonderful it will be to see any one come of a Conquerour here ; for this is the most perilous Gate , because of the Gulf which stands before it . The mortal Spirit , whose Affection is joyned to gross Elementary things , cannot pass this Gulf without suffering loss ; it is a Life that cannot be saved , but must be swallowed up . But Christ , our Life , will swiftly pass through , as a fiery Charriot , and the naked Soul with him , who hath resisted all those Temptations which would have hindred his entrance into this Gate , which is the very winning of that Field , where Wisdom's Gold of Opher , and unknown rich Substance doth lie . Oh! who is it that will hold out the Encounter at this Gate ? It may be truly said ; That many have striven to enter , but because they would or could not leave behind all mortal Burthens , and come quite naked out of Babylon , they were not able to enter . This is that which hath dis-enabled many to enter , and will continue to do so , except the Christ of the mighty God enable us to pass , and then we shall with freedom and ease come up to the third Gate . The third Gate is Translation , by Fixation in Wisdom's Land or Principle . The Center of the Virgin Wisdom may often open and take up the Soul and Spirit into it , and then be shut again , and the Soul let down into Babylon's Principle : This , I say , may happen often before the Soul comes to be fixed in Wisdom's Orb. But when the Soul is fixed in the Heavenly sprouting life of its Emmanuel , and translated into a pure Nazarite Virginity , which knows nothing more of the fallen Birth . Here the Soul stands in another Principle , having got firm footing in Wisdoms Land. Here a goodly Lot is cast for the conquering Soul , who will find all riches stand before her in Wisdoms Treasury , without either bounds or limits . Whatsoever is of use or service is there laid down at the feet of a translated Spirit , as the return of her Adventure and Trust in that day , whilst she was under the Temptation of the glistering Stars of this Elementary Region , all whose Promises were but as a snare and bar to keep from knowing this high Translation . Oh! what a welcome Feast do I see already prepared within this Gate , to satiate both the Eye and Taste ! The Virgin comes and salutes the Soul with a Loves entercourse , saying , Come now and inherit Substance with me , ye who have been in weary Travel to attain this fixation Gate , I behold you in the face of the Bridegroom , by whose means you are arrived here : Now in his Name ask and have . See now what Honour and Preferment you shall have in my Kingdom , which will recompence a thousand Fold for the loss you have sustained in the World , from whence you are come out . As you did give credit to me upon the Word of my Testimony , and the fame which was brought to your Ear , though as yet you possessed nothing of what 's intended for you . But here is now what will weigh down and recompence all your Sufferings , when you resisted manfully those busie Spirits that would have blocked up your way ; but in strong Faith you have broke through all . Let your Victory be assigned to him who hath the opening Key for to let in from Gate to Gate . All this is from the dropping Lips of Sophia and her Bridegroom , who now stand ready to open the fourth Gate . The fourth Gate is called the Bountiful Gate . From hence the richest Gift is brought forth , that ever hath been received since Adam lost his Virgin , who now here gives her self again to the Soul. Oh , great is this Benignity ! who could ever have hoped for such degrees of Advancement , after so long a day of Desertion & night of Apostacy ? An Eccho sound we now do hear , that she will appear in her Bounty . But to whom shall this Gate open stand , to receive this Liberality from her hand ? Is it not for Ruth , who hath forsaken the Moabitish Land , and come to be fixed there , whence her eternal Nativity is derived , where she is no sooner arrived , but she is decked with all the Virgins Ornaments , which are the various Accomplishments in all supernal Powers and high Abilities , to act in a divine Omnipotent manner , whether in a corporeal form , or out of it , as shall be judged moet , with reference to Place , Time or Persons , and according to the Region where the Bridegroom , with his Bride , shall be , whether in the Heights above or Depths beneath , where his and her rejoycing shall be in each other , through the breaking opening of the Center , from whence the Virgin-Tincture , as a warm Fire-blood , doth flow in every Vein , & a nourishing Life is felt passing through every sense . This is that Gift which the Virgin will bestow upon the fixed Soul , for a greater Manifestation of God's manifold Wonders throughout the habitable part of this Earth , where the whole Trinity in Wisdom will assume a Virgin-humanity , to bring all what hitherto hath been confused into-order again . The Government of the bruitish Spirit must give way to her day , who comes to overturn all Merchants with their Merchandize . No Wares of the Assyrian shall be brought through her Gates , neither shall any Sale of the Harlot's goods be mingled with her Treasures , but a vast separation there shall be , as between Paradise and this World , where all things stand in an anxious Birth ; but that other Sphear is blessed with a perpetual Spring of all pleasant things , which we shall know and understand in their variety in the next Gate , which now we are , by the steady hand of Christ , led up to , that we may see the utmost Latitude of Wisdom's inward City , and come to know all the goings in and comings out at these Mystical Gates . The fifth Gate bears the Title of Wisdom's Factory of all that is mannaged by her Magia , from her own stock and Principle , being very different from all the Merchandize which is used in this visible World , which is wholly shut out of her Gates ; for none can drive an earthly Trade , but such as bear the Mark and Number of the Beast here in this outward Principle : Wherefore Wisdom will take none to be her Factors , but those who have renounced all Babylonish Trade , which is maintained by bearing the Mark of the Beast , from the introduced subtilty of Reason . A new and wonderful Way is prescribed to them who shall have the Mark and Name of the Virgins white Stone , by which they shall be impowered to drive a free and mighty Trade within this heavenly City , which shall make all Babylon's Wares grow out of request , both as to spiritual Wares or bodily Sustenance , as soon as some Virgin-Passengers shall have entred this Gate , who shall be so highly favoured for having here broke through , that they shall have liberty to open this high Factory to the rest of their fellow-Members , that yet are Captives in the Assyrian Land , and were there brought up according to the Laws and Customs of the Babylonians , which could not be avoided , during their time of Captivity . But now Babylon's Sun is going down , and the Night of Death and Darkness is spreading it self over all the pompous state of the Merchants of the Earth . All this will be seen upon the breaking in of the Bridegroom's Spirit , and his Virgin , who will deliver the exile Captives , and clasp them close within themselves , and exercise the Soul in another Science : Its skill and wisdom in the divine Magia will actually go forth from this Co-essential participation of the Virgin-Nature , to renew all good and pleasant things , according to the first Paradisical Property , as in the following Gate will be made out , where the Virgin will particularly exercise her Magia for Redemption out of the present Captivity , under which the Israelites as well as Ethiopians do groan , being beset with the effects of Sin and Mortality , which this sixth Gate doth deliver us from . The sixth Gate is called the transferring Gate , where the most choice and noble Gifts are transferred from the Palace of the glorious Majesty , as the Foundation of Wisdom's factory , mannaged by Wisdom's Correspondents , who are skilful in the working Wheel of the divine Magia . Oh! what transferring Powers will pass from one to the other ! to bring forth the flourishing of Eden , that it may again appear in this habitable World. Wisdom's Lovers now must dig deep to find this Kernal , which hath lain hid in the Ground of Virgin-Wisdom , from whom it must be transmitted to them , who shall plant Paradise in a greater Latitude in this World : For which a sure and unalterable Decree is gone forth : for it is affirmed by the living Word , who declares before-hand the truth of these things , which are already begun , and shall be finished as soon as all the Virgin 's Gates are past and entred . And this is more considerable , where such a mutual constant Correspondency is betwixt those two Kingdoms , Paradise and Mount-Zion , all rich things will be transferred from each to other ; yea , an immortal Factory is here to be maintained , betwixt the Inhabitants of these two heavenly Countries , and so transferred still into this lower Orb , as occasion shall be . For though some part of this Earth , by virtue of the Virgin-Stone , may be ting'd into a Paradisical Property , and thereby made capable of Commerce with the superior Worlds , yet there will be a race of Vagabond Cains , that will abide still under the Curse . Tho Paradise be made visible in this World , yet all will not suddainly thereby be brought to leave Babylon's Merchandize , neither will the divine Arts and Mysteries be transferred commonly , but upon such who have sought them diligently , and have let all other Arts and Callings to for them , being resolved to know no other but the heavenly Magia . This is the invisible Stock which the Virgin doth traffick with , to gain Honour , Wealth , Renown , and a Crown of Glory to her God and Bridegroom . Now it may be asked , What matter is here to work upon for such abundant increase ? Where lies the Mystery of this Art , that must be transferred by her as a Gift . I Answer ; That this is a great Secret , which cannot be revealed all at once , and so deeply Mystical , that none but Wisdom's exercised Magicians have ever founded it , and found the matter hereof . Yet we must not deny the great favour which the Most-High hath afforded for the opening of this secret thing , through the very Person of Christ's glorified Humanity , that so we might know what will make mortal Dross become like the fine Gold of Opher . But to give an answer to that Question . What that matter is , which in Wisdom's Principle we are to work upon ? I say , first negatively , That it is no gross tangible Matter , that we shall traffick with ; we shall need no Barns or Store-houses to lay it up in : To describe it according to what is revealed , we say , it is a rushing Breath , a tincturing Blood , a running flash of Light and Fire coagulating together ; in a word , it is the Power of the Deity transferred to a Virgin-Spirit , on God's behalf , as in the Person of Christ and his Virgin , transmitting themselves as a spiritual Root , from whence all fruitful Powers of the holy Ghost may be proved ; for otherwise all fore-passed things will bring little Glory to our mighty King and Saviour . The seventh Gate is the Gate of Projection , which will take off all Vails that have been upon the most Holy Place , where we may enter , as all knowing in Wisdom's Mysteries and Wonders . But here lies the difficulty , how to attain the skill to stir up the precious Gift , that according to what was before described , from the tincturing Blood of the divine Virgin , we may be able to bring forth Matter , Form and Colour , according to the Quint-essential Spirit , transferred from the highest Beeing . But it may be asked here , How , or in what manner doth this Projection operate ? I Answer ; Several wayes , all which may be referred to these two Heads , viz. Transformation and Transfiguration ; in which two great effects , Projection will be known in its essential Virtue , flowing out and entring in where the Venom of the Serpent is , which poysonous matter is transferred in the Soul by means of this Projection , from the Tincture of Wisdom's Stone , which causes an unalterable Transmutation of all gross Matter , and the vile Bodie 's shape into a bright heavenly Consistency : Such a Coelestial Body Wisdom's Virgin shall have power to put on , when called up to the Seraphick Thrones , and to appear before the highest Majesty , to receive new Commissions what to act further , according to the Counsel and Will of the Holy Trinity , who will greatly delight to put them upon working what is Noble , Great and Wonderful , which none can parallel , except they have first passed all the fore-mentioned Gates . If it be asked , What Works and Signs shall follow Wisdom's Projections ? I Answer ; They are such as Jews will not believe before they see them ; nay , even Wisdom's Disciples , who have been gathered under her Wing , and drunk of her tincturing Blood , will be sometimes in doubt of these things , whilst they are yet but Passengers from Gate to Gate : Wherefore we must not expect to be believed by those who are yet without the Gates . However , we will , according to what hath been revealed by the supream Magns , declare and set forth what God can do by his Instruments , who are thus highly and divinely qualified . In the first place , they will be able to act from a creating Power , the Virgin 's Omnipotency will enable them to give a new Form , Virtue and Purity to all things now existing in gross Corruptibility . For as Transformation first passeth upon all the fallen Properties of the Soul's Essences , so it will go out and renew whatsoever doth stick in the Curse , even all Vegetable , Animals and Minerals , together with the Body of fallen Man. All these , I say , shall be sublimed and transmuted into a simple , pure and paradisical Figure , Colour and Taste , quite of another Nature than what they now have . Thus the Disciples of Wisdom , by means of this tincturing Spirit , shall bring in a new Creation by way of Transformation : The Mystery of which none can ever find out but Wisdom's Magia , who are under her Discipline , and do lie in her Bridegroom's Bosom . In the second place , they who are transformed into the Virgin 's Nature , will not only be able to separate the Curse from the outward Creation , so as Death and Corruption shall be tasted no more , because healing Waters will flow from the glassy Sea , and encompass every place where Wisdom's Off-spring , shall pitch their Habitation ; but they shall also be able to trans mute all gross Mettals into transparent Gold , so as it shall be far more plentiful than in Solomon's time . This very gross Earth on which we nowtread shall be made Chrystalline . The River that was divided into four Heads , which have been cut off ever since Adam was turned out of Paradise , shall now be made to return again with a full Stream to bring forth the Seed of Gold , Bedellium , and the Onyx Stone in a sparkling Glory . Mansion-Houses here shall be built , and goodly Tents pitched , which shall excell all the Structures which ever yet have been ; for these dwelling places shall be Magical , sometimes visible , and at other times invisible , according to the pleasure of the blessed Inhabitants , who dwell therein in everlasting Security : These shall live alone , and shall not be numbred amongst the Nations who live without Wisdom's Gates . If any Sodomites shall attempt to break in upon them , devouring Coals shall be scattered to terrifie and consume them ; though destroying of any be their strange work , and also disagreeable to the Nature of Love , and the peaceful Region wherein they live ; yet upon just occasion , Power will go forth in this way for their defence . Moses was a meek & peaceable Man , and yet he was made a terror to AEgypt : He had no way to subdue Pharoah , but by shaking his Magical Rod , which alone could do more than whole Hosts of armed Men , And this will be the way of God's appearance , to keep under the wild and bruitish sort of Men , who are as ravenous Beasts , greedy of Prey . Wherefore the Paradisical Planters will know how to deal with such , whilst they are commissionated to go in and out amongst them ; and it will be their daily business to deliver the Israelites from bondage and thrall , and that by displaying Jehovah's Wonders in such a manner as that Age shall require , which shall be in an higher degree than ever hath been done here before . For though the Miracles of former dayes were great and excellent , as those which were wrought by our Lord , and by the Prophets before him , as well as Apostles after him , such as were the healing of the Sick , the raising of the Dead , the restoring of the Lame , the making of the Dumb to speak , the Deaf to hear , and Blind to see ; all which were both inwardly and outwardly performed by our Lord upon the Soul as well as the Body ; yet the Lord hath given full assurance , that not only all these shall be revived , but that the Magical Center shall open in a greater degree of variety than heretofore . So that the greatest Wonders are yet to be manifested , which we are appointed to wait for , till this Projecting Gate shall open upon us , where all Miracles will be brought forth a fresh , for the Crown and Glory of the Virgin-Bride and her followers : Which Gate , Lord Jesus , hasten to open for such who are under thy strong and powerful Drivings ! In thy Light , sweet Sophia we are come to a discovery , Where long have lain our lost forgetten Doury . Those Coelestial Gates , which now open stand Hath giuen us a view into the wealthy Land , Where all things in the divine Magia stand ; In that place there is no working with Tool or Hand , For all in Spirit there do act from that Power , Which nought of the Earthly Craft can Severe . Joy we then now in sight of this blessed Day , Wherein Wisdom's Wonders so richly display . But is may be asked , When shall this be ? And who amongst the now Living shall see ? I tell thee for surety , some there are in Corporeity , To whom she will with her golden Key in Soveraignity , Thus shall unlock the precious stoney Rock fully , Where the Ocean-Treasury of her Deity lies hiddenly . Oh! hear Virgin-Wisdom's call and cry , Who skill'd would be in her Mystery : A new Way of Manifactory stands open , I see Such Treasures as the World's Wonder be ; A Ship laden within , that God himself again Will enter in to seise upon those heav'nly Gems ; Ah , blessed sale for such rich Goods imbark'd here , For what less than the acting stone will appear ? Is there Merchants as are not Transitory , That understand Wisdom's Manifactory ? Who hiddenly have increased their Store , And do studdy these Sciences yet more and more , That so they might to those eternal Gems reach , Or else Redemption will not be compleat , For putting an end to the Toyl , Care and Sweat , By passing through all of Wisdom's twelve Gates . Come then away , holy Souls , and separate From all drossy Things that do captivate ; And you will find such a Pearly Price , That will make you flourish as in Paradise ; The golden River there-from will flow , That all the essential Goodness ye will know : For in Wisdom's Principle there doth lie That which will make the worldly Craft to flyc . Upon the close of this subject , I had renewed again from the Person of my Lord , a firey Shower that did fall as the dropping Rain from the holy Ghost , to refresh and bring up what hath been sown by the former Revelations , which is to be looked for as the effect of every true discovery : And I desire the same plentiful Shower may come down upon them , who shall receive and read the Words of this Prophecy : For a most wonderful and strange time is at hand , and doth call upon us to leave the Moabitish Land , and to engrave our Names on every one of Wisdom's Gates , that so we may claim a right to enter , and not be only Spectators and Admirers without of the great Riches and Glory to which Magical Spirits are advanced . But we are yet to open a more inward Ear : to hear the Message which the Lord hath expresly 〈◊〉 for his Elect , who are watching at Wisdom's Gates , from thence to ascend one step higher , that they may be enclosed in the Magical Eye of the holy Ghost , where the highest Wisdom is to be learnt and vnderstood , and actually practised , for the planting of a new Paradisical Nursery , and its never fading Beauty and Glory . By which means the Deity may be invited to renew his Walks with Men , as at the beginning , who will take great delight to see the Children of Paradise acting Magically under the Conduct and Government of the Eye of the holy Ghost : For no work or action is so agreeable to the Trinity , as that which is wrought from the Magical seeing Eye , where God beholds and views himself in his manifold Wonders of Wisdom in Nature's Virginity . But now the great Question of those who are willing to be Wisdom's Disciples , is , Which way they may ascend up to this Globe-Eye , to become Magicians in the holy Ghost's Property ? This Question is deep and weighty , and shall be answered according to the Gift of Revelation received ; Know then , that the way to ascend to the Globe-Eye , is through its descending down into the Root-Essence of the Soul , and contracting with it Philosophically , turning it into a Magick Eye ; where then it may most easily ascend , and fly to be an Eye , in the Globe-Eye , before which all stands naked and open , whatsoever hath proceeded from the Center - Ground of God's Globe of Eternity . Therefore they who shall find such favour , as to be introverted and environed with this Eye , may well come to understand the grounds of the divine Magia , and be able to exert it from the Co-essential Power of the holy Ghost , without which all attempts for it will lie in Scorn and Derision . Hence we may understand where the Ground-work for divine Philosophy doth lie ; whereby great Overturns and mighty Changes may be effected in this Worlds Region , where God will have great occasions for divine Magia to act in his behalf : And truly somewhat begins to work in order hereunto ; for the Magick Eye hath cast forth an enticing Glance to draw up unto it , and there to stand a while as locked up in it , as a close working Philosopher , that carefully tends his Furnace , where the Coelestial Fire burns softly to bring forth a transparent Stone , in which the first-born Magick of the holy Ghost doth consist : But here we may be said to lanch so deep into the Abyssal Eye , as to lose our selves whilst vve are seeking this one precious thing , that can make this old wrinkled Face of the Creation to become young and fresh , as Paradise in its first springing . But who will grieve at the loss of this gross Matter ? the true Philosopher well knows , that this is the gross Body which the Fire is to kindle upon , being of that penetrating Nature , as to dissolve the whole bulk of Sensuality , with the strong twisted band of Rationality : For when the great Artificer , the holy Ghost , comes to set his Furnace at work in very deed , in the Soul , all gross thick matter does by degrees transpire . For what is so great an Enemy to the divine Magia , as the rational Wisdom , which is in strong Combination with the humane Sense ? It is as an Inundation of Waters which hath prevailed like Noah's Flood , to drown the Fire-spark of Faith , so that it is scarce to be found alive in any ones Earth : All Furnaces have hitherto been too weak ; the strong Tide of the rational Mind hath broke in like a Sea , to chill and damp what the Spirit of God would have still blown up unto Victory . For whosoever shall attain to be an Adiptist in the Magical Eye of Sophia , must watch the Mouth of the Furnace continually , that the Spirit of Faith may work high through the gentle heat and constant supply of that Matter which maintains the heavenly Fire , which can only master and get dominion over all the thick dark Body of Mortal Sense , which hath long been the grand Adversary of Virgin-Wisdom's Magicians , and hath kept them from attaining the Gate of Projection . Now what is there to be considered further , to help us forward in this high point of Magical Philosophy , seeing the Benefits are of so great import , and serve for the repairing of a ruinous state of things within our selves , and every where round about us . We are to observe these Orders and Rules , which go along with Faith 's Magia . First , There must be an absolute trust reposed in Christ the essential Deity , as contacting and coagulating with our soulish Essence , and thereby recover our unipotency . The depth of those Sayings of our Lord , when personally upon the Earth , who still invited and called upon all to believe on him , as Co essential with the Father , and thereby entrusted with all that Power and Sufficiency which can be called God's . Now here is given us to understand a deep and mystical Sense , how that the Lord did not limit or shut up the Faith to his particular Personality and appearance on the Earth ; for that was not to abide , but directed to the exerting forth of our Faith to the Lo I am , in whom there is no change to the end of all Worlds . He is now therefore to be believed on , as introduced into our soulish Essence ; for there he brings in the Globe-Eye , as the sure Ground-work for all the various operations of the holy Ghost to act out the great Magical Powers from : Thus our Faith is directed to a God like Almightiness within our selves . If we can but find the Incarnation of Christ , the Lord in us , we then have a sure and steady Anchor for our Faith to hold by , and work out our freedom Magically , having somewhat of subtle pure Matter to work upon , we may go on forward to Projection . Another Rule is , the going forth in the prerogative Royal of the Will , that is immerced into , and become one with the Power of the holy Ghost . We may remember that Christ the Lord , upon doing any great or marvellous Cure , put forth the soveraignity of his Will , as when he said to the Leper , I will be thou clean : And sometimes he put it to those , who , he perceived had Faith in him , saying , What will ye that I should do unto you ? And no less was effected for them than they desired the Lord should do for them . These expressions of our Saviour may be a grand Rule for us to follow , and ought well to be regarded by us , for in the Will is the highest Magick , when it is united with the Will of the Highest ; when these two Wheels meet in one , they are the swift running Charriot , which nothing can cross or stop , in which the Bridegroom , with his Bride Sophia , ride most triumphantly together over all things , viz. over Rocks , Mountaints and Hills , which are all made a Plain before them , and Seas dryed up . What is able to resist a Will that is united with God's Will , before which every thing must stoop and bow ? which Will , when ever it goes forth , alwayes accomplisheth its Enterprise . It s not a naked Will that wants its Garment of Power , impregnable Almightiness is with it , to pluck up , to plant , to kill , and to make alive ; to bind and to loose , to save and destroy : All which Power will be centred in the royal freeborn-will , which we shall come fully to know , and to understand , as we are made one in the holy Ghost ; then may we go forth safe and secure in the Magick VVill , to glorifie the great Elohim , whether in Body visible or invisible ; all is and shall be acted forth according to the fore-sight of the Magical Globe-Eye , and carried on , in and through the operation of the holy Ghost in impotent and despicable Vessels in the Eye of the world . These are they whom God will take into his high School of divine Wisdom , there to be brought up in the deep VVisdom , and to be so perfectly accomplished , as that nothing may be beyond their art and skill to perform , to exalt and magnifie their God and King , by whom alone they shall be enabled to do all marvelous things . Now from the fore-going Rales , we are taught to drown the many VVills , that have been generated from the mixed Essence of the Soul , and to loose them in the Abyssal-Deep , from whence then may spring the Virgin-Will , that never was in Bondage to any thing of degenerate Man , but stands free and clear in Conjunction with Almighty Power , which will most certainly produce answerable Consequences , as kept fixed in the Socket , where the burning Oyl of the holy Ghost flames out in sparkling Magick , operating here and there upon Persons and Things , for Change and Renovation , yet none can pierce the way , but such as are become Masters of his high Art. I know nothing more worthy for the single Eye to look into , and contend for , than the Magia of Faith , which was once delivered unto , and exerted by the Saints of former Generations ; and why we should give it for lost now , I see no cause , but should be earnest for the reviving of it , and calling it up from the Dead . I shall not here determin whether for want of this Power , we may not lie under the charge of having lost our first Love , but sure I am , that this Magical Power of Faith is in a manner quite lost , for the re-attaining of which , the holy Ghost is awakening Wisdom's slumbering Virgins ? And therefore the Lord hath appeared in his own glorified Humanity to reveal these Mysteries , and that by one who is as the smallest Dust , that lies under the trampling Power of the earthly Wise , and those that are mighty in Reason . Yet here the Way is laid open to attain to this All-powerful Activity in the Magia of the holy Ghost , to encourage & provoke us to set upon the work , giving Praise unto him , who hath been pleased to reveal where the Key of the Magia doth lie , which will open that Treasury that can fully enrich all impoverished Souls : Wherefore it is worth the lending our Ear to Wisdom's renewed Call and Cry , and no longer to delay , but hasten to get through all her Gates , and to be Planters of a new Paradisical Earth , through the Magical Operation of the holy Ghost , which is the absolute imployment and business of some known to God , who if they continue faithful , shall never have reason to be ashamed , or repent of their being engaged therein ; notwithstanding they may meet with great Treats and Sufferings at first from Nabal , the churlish Spirit of this World , that can love or favour nought but what is of its own liking : But Wisdom's Children shall be able to set themselves free , as they become Studients in the Art of this divine Magia . Rebecca the true Virgin-Mother , is ready to give such advice as will supplant Esau , that Jacob may carry away the Blessing . Oh! what is like to the Magical Stone , for the bringing in of a superabundant encrease from the right golden Grain , by which all excellent and perfect things did at first spring : At the return of which a new and marvelous Change every where will appear in the highest Unity and Community , in all those Coelestial Immunities which the Most-High is invested withal . Thus having brought forth , in some part , what hath been showered down from the heavenly Powers , at several Seasons upon me , with a command to publish it , I have nothing more but to Pray , we may obey all these precious Rules . A further Revelation upon the last subject , which I thought had been concluded , but the running Oyl doth spring a fresh for an addition , that so all help might be ministred , by way of manuduction , to such high spirited Souls as shall resolve to separate themselves , that they may be meet to intermeddle with all Wisdom , and thereby be enabled to stand before the Globe-Eye of Almighty Soveraignity , which is a peculiar Prerogative , appropriated only to the wise and pure in heart , who shall set themselves a-part to follow the Track of the divine Magia , which by the holy Ghost is prescrib'd , that so we may once more again stand upon Paradisical Earth , with our impregnable Circle drawn about us , to keep the Serpent and all his brood of wild Creatures out from us . It will be well worth our waiting for every drop of pure Unction , which shall now fall for fuller Instruction , and be distributed forth , as the Sping-Tide of the Spirit doth in us rise , which was renewed in this Word ; Learn to live God , and God shall live thee ; his most holy Tabernacle shall be thy Covert , which shall be visible to the Sons of Men , that they may know the most holy One , in the waste and desolate places of the Earth , with his own will dwell . Urging that foregoing Rule for this end , that the Magical attraction of Faith , which riseth from the burning Love , must bring God down to be all in all , that so the Humanity may be covered over with the Tabernacle of the Deity , which will be our House that cannot be dissolved , though the Starry Heavens , together with the four Elements , and all their product do pass away ; for though they take their original from the holy Beeing , yet they cannot abide forever , because they cannot incorporate with the pure Deity . Therefore they must have their time to expire , when God shall descend in his most holy Tabernacle ; what will it be less than the rending away the vail of these visible Heavens , in their first and second Administration , and all shadowed Presentations and Figurations , wherein some-what of Glory , as a twinkling Star , in this benighted Day , doth appear . All which have but made way for the opening of the everlasting Tabernacle , where we may be clothed upon with the Magical Body of the holy Ghost , that so we may know what it is to live God. Oh! what weight doth this Word carry with it ? Let us not suffer it to go lightly off , but take in what the Urim and Thummim doth advertise about this high Contaction . But here may be enquired , What it is that may qualifie to possess Gods living Tabernacle ? Verily no less is required than for us to live God , and for God to live us ; which is the wonderful Hypostatical Union , which Christ our Lord spake of in his day . We shall know him in the Father , and so reciprocally the Father swallowing up into himself the whole Body of the Sonship , which is the height and luster of that Kingdom which is to come , and is to be yielded up to the one God , who is over all : Not that he will be a living Tabernacle to all , but only to those who are meetly qualified . Who are they then who may expect to be rearers up of this Tabernacle , which the Majesty of the Glory will fill ? They are pure , holy and separated Souls , set apart for this very purpose , bearing the Inscription of Heavenly Magicians , as being principled in that great Mystery , and being made all knowing through the friendly Counsel and Revelation of the Virgin-Wisdom , who is the great Revealer of these Mystical Sciences and Magical Arts , such as were practised before this World or its Craft were in being . But now the Wisdom of this World is needed and universally exercised by all ranks and degrees under the present Fall : Regenerate and Unregenerate do both agree in this matter , and do make use of Reason for the supply , succour and support of the mortal Spirit and Body . But what will you say , if this good old Magical way , from which the whole Creation is turned , shall in this last Age be restored and found again , for the redeeming out of the Care , Sorrow and painful Exercise of Mind and Body ? This will be worth lending an Ear to , it being such a mysterious and advantagious Art , as will sufficiently pay the Cost of what we shall be out in attaining it . The ground we go upon for this new way of living , after a God-like manner , are the many Scripture-Prophecies that run all in this Sense , with which agrees what is of late-renewed to some , who are waiting for their Lot within this New Paradisical Scene , being under the Dispensation of such Revelations as are in order to give entrance into the Tabernacle of God , where it will be natural to produce all things Magically , beginning first to exercise this Mystical Wisdom and Power upon it self , as having an old Creation which must be dissolved , that a new one may take its place . The Physitian must first give proof that he can heal himself , before he undertake others . So in this matter , the true Magus is taught to make a tryal of his skill upon his own inward and outward Defects , and thereby gain the Fearful and Unbelieving , that they also may come and enter through this everlasting Gate , where the New Jerusalem Magicians are in their first Paradisical Callings , which the holy Ghost hath received Commission to put some holy qualified Souls afresh upon , that they may be leading Presidents to others . But it may be further enquired , What this Magia is ? And how it may be acted forth , to alter the whole state of things Internally and Externally ? It is thus made out to us , That it is arising Infinitum , that forms it self into a Birth , the matter of which can no otherwise be described , than the unknown Beeing of God himself , who is a meer virtual working Power , in a finite Beeing ; from whence a flowing source of generating Powers do act forth , from what lieth hid so unconceiveably , as cannot be either seen , felt or heard out of it self , but only as it produceth great and marvelous Effects upon whatever it doth move : This is that which is called the Magia of the holy Ghost , so defined , as he hath pleased to reveal it unto us . Now it remains to enquire , By whom ? and how this is to be acted forth ? and for what end it is to be manifested after such an high degree ? As to the first , By whom this is to be exerted , or acted forth ? of this much hath been said already ; we shall only mention one thing , which is the principal Qualification of those to whom this Honour shall be given , viz. They are to take up a firm and fixed Resolution to follow this Magical Vocation only , and to reject all others that proceed from the Astral Birth , that do pour in whole Floods to drown the little spark of Faith , from whence the Magia Tree must first grow , and appear in all its various Fruits . This I say , is that which is to be done on our parts , as we would be Adeptists in the supersensual working Wheel , which will run us into our lost Dominion , to be in God again . But then watchfulness is required to repel and judge down every whirling Motion and Thought , that shall rise to thwart the Magia Way , which indeed is nothing else but a most pure single act of Faith , heightned to that degree , as to become a kind of Omnipotency ; if they can but get free from the Life of Sense , which is its great and home-born Enemy , which will hardly suffer the Soul to make its pass away , but follows still at the Heels , till the Hand of Faith grows strong enough to use the Magical Rod , which may break their binding Circle , that so we may get a swist pass into the boundless Liberty , and some to be expert in the Theosophical Science , which is not of Man , nor after any rational Wisdom of Man , but as the pure fiery Breath of the holy Ghost , doth incorporate with the Fire-Essence of the Soul , and so drive it up into a Body of all-Magical operation . For the free actuation of which Life , we are warned to cease from all other ways and employs , and upon this only to fix our Minds , and to stop our Ears to the pleas and cryes of the Senses , that would still have us to lie at the Breast of the Creature , when-as nothing but Death , Sorrow and the Curse can be sucked from it ; It is indeed but natural so to do , as long as we stand in the first Birth , from which it will be hard to get loose , till the other come to rise in the Soul's center . For in this second Birth , there is a strong force , which is able to overcome and break that Yoke , which hath been so often near strangling this Magical Birth of Life , that it could not display its free Breath ; wherefore let us now take heed and ny away from our mortal Senses , and totally exclude them from that new erected Throne , Council and Court wherein pure Austraction and Child-like posture of Spirit we may wait to learn how to act forth each one according to his Gift in this high land supernatural Magia . That we may speak out what Lineage and Birth we are brought forth in , after Gods own likeness in Power , Wisdom and Purity , to glorifie him in a new Tabernacle-Body , Magically raised , which being consummated within the outward form of visible Corporeity , the unchangeable Priesthood begins within the most holy Place , and is carried on not as in the figurative and fleshly Administration , wherein was need of Attonements and Offerings for Sin ; which in this great and more perfect Tabernacle there will be no occasion for , Sin being ended , and the holy Ghost having obtained a more excellent Ministration in us , to wit , Offering the first Fruits of Redemption , which in no fore-going Ministration was ever reached unto . But here it may be asked , What manner and kind of Offerings will those first Fruits of Redemption be ? This is a Question which cannot be so fully answered , till we are compleatly perfected in this Tabernacle , which hitherto is only a rearing . But what of these Immunities hath been expressed by the great Priest , and opened from the Tabernacle-Testimony unto me , shall be given forth for their sakes who may have right to bring in such perfect Offerings , to the most holy and separated place , in the day of their Restoration mutually with us , who are expecting the accomplishment in all its divine Ordinances and Consecrations , for the perfecting every Comer hereunto . But now to define what kind of Offerings we shall bring as Priests to God ; they are the Fruits of the Magia , in their out-flowing Operation , which actually send out a most powerful Spirit , from its own essential Spring of Spirit , wherein God is the only pure Original of it . What is sent forth to effect , but a new Generation of Heavens and Earth ? The Magia worketh in this manner , saying , Let the old Tabernacle , with all its shadowy Appearances , pass away and be no more : And it is so , for the force of the out-going Spirit incorporates with the Word , and makes it Essential , whether it be expressed Vocally or no ; the Co-centred Decree passeth into , and though the Spirit carrieth all Power with it , either to nullifie or make void , or to give a new Plantation , and an heavenly splendorious Formation upon Creatures and Things , for a lustrious Transformation of what is fading and dying , that so Immortality may be renewed , whether in Rationals , Animals or Vegetables . The matter of the one Element is so immerced and coagulated in a Magical Spirit , that it is able to give a Life , where the very Face of Death doth appear , whether dead , as to a Spiritual Life , according to that saying , And you hath he quickned , who were dead in Trespasses and Sens. Who is this in the Person of Christ , but the same holy Ghost in his out-going Power , that through our Persons so influencing and given a Resurrection to a dead Life , whether in our selves or others , as cause requires : Then also as to the very mortal Life , to prolong it , and to secure it from Pain and Sickness , Yea , from Death it self . But this quickinmg Spirit is only appropriated to such as have dyed and suffered with Christ in the Flesh , and thereby have overcome the World. Therefore let none think that they can come to this degree of Power , Might and Dignity , till they are Born again from the Dead , that is , a cessation to the enkindled Life , from the Stars which generate earthly Motions and Thoughts , which work in a way of Sensuality , from which there must be a departing , in reference to those great Things which are to succeed . I have been often brought to see the limit of the first Born Life , that doth consist between Time and Eternity , in the stirring Essences of Sin ; whereby I am made so wisely knowing , as not grieve , or to have any Reluctancy upon the sentence of a total Expiration of such an injurious Life , as keeps me out of God's Tabernacle-Body , where I can no more dye . Whereupon the holy Ghost , out of the Virgin-Body , doth cry and call to such , who would come to be all Magical , to offer up their first-Born rational Life for a Sacrifice : And then of a truth we shall bring other kind of Fruits and Offerings , and no more as Tributaries and Servants to Sin , Beast or Dragon , but be freed , through the rising Birth , that will mount and fly over all those , who kept the other under great Fear and Bondage ; but in this we shall come to be Kings in God's House , and of his own Family . Oh! what hath been here let down by Golden Drops from the Head-Fountain ! Let it O God , mingle all forcibly for Life contaction , with the more noble part within us , that so this great and perfect Tabernacle may be according to its own secret way compacted indissolvably , where we may securely dwell , and nothing of Violence , Oppression or Fear , but receive Power from the rising Body of the holy Ghost to bear down and expel whatsoever is against us . This is what the Lord hath by a signal Word averred , and he will see it fulfilled , as in any one such a Spirit of Resolution shall be found , to go forward in this great Enterprize to encounter , and rush through every Throng , that would stop and put them by , who are ready to venter their All for it . Now somewhat may be said as to those high Ends , for which God is resolved to raise his principal Magia . First , to redress , comfort and relieve the groaning Creation , which is in spiritual travail ; even such who are in Famin and Death , in Agonies , Sorrow and Heaviness through divers Temptations , and the Buffetings and Wiles of Satan : To these the Magical Balsom shall be given for Cure , from such as are first risen in the Tabernacle-Body of God : They shall bind all evil Spirits , and there shall go forth a virtual Power from them to do , as if Christ were in person there . And in the second place , this Power shall extend it self to the taking away of all outward Maladies of the Body , and all Sufferings relating to Penury and Want , and all Weariness , Toil , and anxious Care for the Needs and Requirings of the Body . A further addition to the former subject ; Know then , that as in a miraculous way , this will be made as healing Waters from out of the Threshold of the Sanctuary , that shall recover the dry and parched Earth , to make it bud and flourish , as it did before the Curse did overflow it : Take it inward as to spiritual Fruitfulness , or otherwise as to the outward Elementary state . Great also will be the Trust that will be granted by the mighty Jehovah , for mannagement for his little Flock sake , and put into the Hands of some that are to be set apart , as good and principal Shepherds indeed , who can both let out , and lay down their Life for the elect Sheep , which are to be gathered in , not by Sounds or Words , but by a Magical Impregnation , which can send in a Breath of Life , to quicken what is as dead . This is now what we are in a daily expectation of from the rich Furniture , which will come down with the Tabernacle-Body . Oh come holy Souls ! and let us be in a watchful posture ; for I do see in Spirit , that the Morning of this Day begins apace to clear , the bright Clouds do open , the face of our Heavens appear , the separating Vail is all rending away , that out of the first Tabernacle we may pass , and within the most holy place fixedly stay , where we shall have no cause to fear , that God will henceforth move away ; because we our selves shall be brought up to that height of Purity , that all Offerings shall be most pleasant and powerful from the everlasting Flame of the holy Altar ; from whence ascending Powers will go up , to bring down such Gifts as will all abundantly enrich , more than came down in the day of Penticost ; for they were but the first Fruits , and did but continue a little while ; but here is such a Shower of the Eternal Powers to fall down upon this second Call to the Jerusalem waiters , as shall bring forth the Harvest of the Lord's Joy , whose Spirit , for the ripening of these Fruits doth work most powerful . What is to be done by us ? but only to drink in the falling Dews , and dropping Showers , and to grow as Lillies that may know neither Heat nor Draught , Toil nor Care. Hasten , oh God! and send thy Angel Reapers , for some Fields do begin to 〈◊〉 White , whose ripe Fruits may into thy Store-house be brought as the first Offerings for the consvmmating of all those great and mighty things , which thou hast taught us in this little Volumn of thy Life 〈◊〉 ! Here follows a high ravishing Communion with the Trinity enjoy'd , but receive it not as an Elivation , but from a Spirit ●●●●●ated as into another light Region , the half of which is not to be expressed which was here enjoyed . Some Throne of the most Holy is now pitched in the center of the Heart of Jesus , as in conjunction with my Heart , from whence such issues of Life do flow , which renew a perpetual Spring of Joy. For the Lord pronounced the fulness of all Blessing from the circle Throne of his Presence , bedewing me with the Water of Life from the glassy Sea , mingled with the Fire of Love , assuring me , that the Curse , which is annexed to fallen Nature , should now flee away from God , and the Lamb's Throne ; which Throne , the Lord hath chosen me to be unto him , in which the Scepter of his Kingdom should rule over all in the divine Omnipotence . Upon which Thunder-cry , which passed through my Heavens , all Nations , Tongues and Languages , Spirits and Powers , did give up to him , who is come to fix his Throne , and to create all things new , and to confirm his Covenant in the newness of the Spirit , and to nullifie all of the dead and fruitless-Life , which stands in the Letter-Precept , which could never destroy the Root of Sin. It is now made known from the Word of Truth , that nothing else shall ever fetch out the Serpent's Sting , but the overflowing of the burning Oyl from the Sea of Glass , which is broken up by the violent stroke of the holy Ghost : All Sanctifications and Renewings are imperfect and changeable , till this doth come to rise as a covering , to make the gross Body transparent . So now then we are to observe , that when-ever God shall come in very deed to enthrone himself in any , there will be felt this burning Sea , from which the firey Lamps do proceed , which guard the Throne . Oh! it is the great and high attainment , that a Spirit vail'd with Corporeity can look for , to have God come down in his Throne-dominion , and to cast down all other Thrones , in which the dark firey Spirits have acted their part in the inward Tent of the Mind ; all which now to be destroyed and consumed by the pure flaming Throne , will sufficiently witness , that God's Kingdom is now got beyond Words , & is sprung up in a feeling Power . Oh! the Joys & Pleasure , which my Soul doth feel in its first rising , which is infinitely more precious than hath been related , though by Christ's own Personality , whose appearance did so variously describe the Glory of his Kingdom to me ; but now to come and bring it into me , will in due season produce other things , than what hath been believed or expected by the Staggering & Fearful , who have cryed , The Lord doth yet delay his coming ; so upbraiding and beating his fellow Servant , crying for Signs and Wonders , without which they can own nothing . But let all such slighting Spirits know , that the Throne and Kingdom of the Lamb may for some considerable time be forming , fashioning , furnishing and enriching with Glory ; and all this carried on very secretly , till the whole Mystery of the Kingdom be first inwardly compleated , before it come to make a visible Show , by a terrible acting of Wonders . And know , that such as are come to feel the Kingdom in its invisible Powers , and the seven Lamps of Fire burning , and are set down with Christ upon the Throne , reigning over , and judging down all Nations in themselves , shall have Judgment and Power given them over all , that have villified and set light by them , in the day of their outward Rule and Authority , whilst the suffering Lambs of God were in their Minority . But careful we will not be concerning Judgment given , or Dominion exercised as yet out of the Throne of the Lamb in our selves , but must follow on till it be fully perfected , and the Kingdom established . It is the present Business of our Day , to watch to have every Lamp fed from the glassy Sea , that so springing in the Light & Love-Flames , a Chrystaline Throne may be maintained for the whole Deity : For verily whilst such a thing as this is felt and witnessed , there is a most ravishing Tranquility . Oh! what is greater than to have Christ seated upon his Throne within us ? All things then must needs be in a peaceable and holy Order , and blessed Subjection : Happy are they whose inward Eyes are opened all this to see , possess and enjoy , even when retired out from all Creaturely Society , and so translated into and among the Seraphick Spirits in heavenly Places . Since my apartment to be alone , a full Concourse doth now continually meet me , even such Company , as makes me spend my hours and dayes with all spiritual Mirth and Joy : For I am now come in truth ( without Flattening , or crackling Sparks , that go out again ) unto the everlasting burning Throne of the Deity , where just and perfect Spirits do use as so many lesser Flames , most numerously , as God's encompassing Host , ministring all that may delight me : So that I find I am to be reserved for God's Throne-Conversation , which is as the seven dayes Feast of Tabernacles , wherein nothing of servile work is to be thought upon . This is a time of an holy Convocation , and for celebrating the Praises of the Lamb , who alone hath wrought the Victory for us . Oh! what shall let now , but that all within me may give the Trumpes-sound , and great shout , that the Lord Omnipotent is come to Reign : Rejoyce ye Heavens without , within , and round about , for the Lord Jehovah hath only done it : He hath made Wars to cease , and keeps the Enemy without the Gates . Oh mighty Prince and Saviour ! thou art entred into thy Throne-rest ! Thou art become Lord of the Sabbath indeed , and therefore thou hast Power to Eternalize it ; as a Memorial of thy redeeming Blood , which is become the quickning and reigning Life : Maintain my Love evermore in this new governing Sphere with thee ; for never knew I such a pleasant state , as since the time thou hast brought thy Kingdom into me , to rule over all in Peace and Love , and keep every Spirit under check and in awe : Thy Throne is set , thy Council is fixed , the Urim and Thummim of sound and right Judgment is come down , and Decrees are gone forth , which all powerful Might will see executed within this hidden Kingdom of my Soul and Mind . The Prospect of all this which now is come , the Spirit in Christ , my Lord's Personality did give me to see , and therefore to Prophesie , as hoping the Time is at hand , which is so in good earnest : for I am made to understand , that the holy and just One is come , in his first and early Reign to put all things to rights , that were found in confusion , in the fallen Properties of Nature , and to Harmonize whatsoever did put forth from the bitter Root Essence in Jars and Strife . Oht to have a Cure come in to relieve this fallen , weary , tired-out Life , that was in perplexed Strife , can do no less than give cause of Triumph , where-ever such a Dominion is known , and entred upon , though invisible : None is privy to what is done or acted there , but the obedient Subjects that do wait upon the Throne , & are ready to fulfil all royal Laws that are expressed from the counsel of the Trinity . And truly , I do find great Joy in keeping up to this Restriction and Ordinances which do appertain to the Lord , Christ's Kingdom , although they be quite different , and of another kind , than what was allowed to be , and by the just One winked at , before that Word , which is Spirit and Life did protest to me , That he was come to make a total alteration , and to throw out all the Forms and Constitutions , which have passed for a heavenly Formation , which yet never reached to this new , most perfect and excellent Kingdom , which is so Chrystaline , as that the Spirit and Soul are realized in a circuled Glory , and so shut up as no more to look out or come down from off this high mounted white Throne ; whereon the Reigns of a great and wonderful Government are to be held fast : For which many cautional Words I have received , for it is the abiding that will work out the most glorious Victory ; for no one that is shot up to the highest Stature in Christ , and so ripe for the Government , is yet come to be exempted from Assaults and Temptations , that will put forth from the satanical earthly Kingdom , where all carnal earthly Senses , and rational Subtilty do still lie lurking , that if the exalted Spirit that doth sit upon the Throne with Christ , should but venture down and debase it self , by complying with what it hath rejected of this world's Laws and Rudiments , it is possible the Kingdom may be rent away , as in Saul's case ; nay , in Solomon himself , God would not remit it , when he departed from the Lord in any degree , but received a Rebuke to purpose for it ; all which was laid before me , for the holding fast the Scepter in Humility , Purity , Fear , Righteousness and holy Couragiousness , that I might so hold out in this first and invisible Reign of the Lamb of God , that he may come to be visibly magnified , for the Conviction of those that are yet alienated by a Spirit of Unbelief , not knowing the peaceable Fruits of this Kingdom within , which in no wise can mingle with what is of the Starry Government , as being quite of another Spirit . It neither careth nor seeketh for Regency or Dignity from these inferior Planets , which give the World's Wealth and Honour to the vilest and basest of Men. Wherefore it is little regareded by such , who have Eyes to see the workings of the superior Constellations , which move in the third Heaven , remote from all mortal sight , from which alone I have sought for Honour , Credit and Reputation : And now I am greatly satisfied to be esteemed of no Repute , and to be as a poor Lazarus for the joy of that Kingdom , which is already possessed by me : Yet not here so resting , as not to expect and believe , but that this invisible Kingdom will so work out visibly , as it may make the Sun , Moon and Stars of this inferior Orb to bow before it ; for the assurance of which , we can desire no fuller nor better Evidence , than the total and victorious Reign of God over all the Sin-infected Properties : For let this be but finished , and it will be a certain Introduction to the manifestative Reign of the holy Ghost , who will not fear to face the Locusts of the Earth , that have had their Fulness and Blessings from the Beast's Kingdom , whose Glory will certainly wither and dye away . Nay , they who are of the number of Israelites , and yet abide in the Abomination of Self-Love , will be so ashamed and confounded at the opening of this plentiful Store , that will so abundantly shower down upon them that sit on the Throne with Christ , that all those who have detained these worldly Goods , shall have such Indignation against themselves for it , that they shall throw their Gold and Silver to the Bats and Moles of the Earth , and take hold of the skirts of the Throne-Princes , and cry to partake of their Lot and Portion . For it will be of that Quality and daily increasing Substance , for the satisfying of all kind of Requirings of the outward Body , that Jacob's All and Enough will most surely be possessed without Curse or Sorrow , which we know have attended the whole visible Treasury gotten by the outward Wisdom and Art of Man ; who have thereby so Idoliz'd the Works of their Hands , that they have quite run themselves out of those Blessings , which come in by giving up their whole Mind and Will to be the Lord's dominion . This is the surviving Kingdom that shall spread from the root of Christ risen up in his perfect stature , within and throughout the Souls Essence to deifie it , so that it may abide in the unalterable Substance of a Godded Nature , without the hazard of ever relapsing into Sin , Curss or sorrowful Weakness , which will be the most wonderful Salvation that ever yet was brought to manifestation . For which cause it will necessarily follow , that this visible Kingdom will be also established and become as a listed up Ensign , that all flesh may tremble and fall before it , which did so insult and lift up it self in Arrogancy . Where the Lord was but as yet come in his first Reign , no shew of Glory was seen to outward appearance ; but rather dark Clouds of Sufferings ; which being rightly improved makes meet for the full possession of the first and second Kingdom , each one in their high graduation , for coming forth to Glorification ; as are now in the hidden Sphears , where the high Throne-Glories are manifested in another manner , of Kingly Pomp and Splendor , than what ever hath , or indeed could possible be figured out here , till the Kingdom it self do work out visibly , and then we shall know what we at present are known of our God for , in order to this excelling Reign , which is to answer to the Royalty , Purity and Pomp , that God himself is now with all in his glorified Saints and Angels . It is fully assured me that God hath taken into his Eye and Love election at this very day , those who shall come to sit in Princely Majesty and great Dominion in the inward Regency of the Soul , conquering the thwarting motions of sin and their own Passions ; for Faithfulness , Truth and Love to carry through here , will be signs and evidence sufficient what God will further exalt unto . In the interim , whosoever have attained to the first Kingdom , in Wisdom , Sanctification , and in the excelling Charity ; know that these will give the mighty onset for enterance , into the utmost bounds of this overlasting Kingdom , which we shall not think it only sufficient to pray for , but to be doing all that is required for it , in all comely order and fixed resolution , to hold fast what we have already gotten , that none may supplant us , of that which will be the lifted up Crown , to be seen every where upon the heads of the anointed Ones . Here follows divine Openings of the Reign and Kingdom of the Love. Having been exercised for some considerable time , in the Prophetical Office and Ministration , from the spirit of Revelation , as my writings bear witness ; concerning the Kingdom of Christ in its suffering state first of all , then in its rising up through tribulation unto victory , for dominion and glorification through the Love. Now the degrees which lead hereunto , have been sufficiently described in The Heavenly Cloud , Printed in 1680 , by the Author ; which hath had most forcible effects , for the bringing in and establishing of this Kingdom ; wherein and to whom this Spirit of prophesie was given for a sealing evidence , that the Spirit of Truth being the Spring of those foregoing Revelations , which are now to be confirmed by the present Reign of a risen Christ , in some personalities , which are & shall be taken up for this end , to shew it forth by that most excellent and perfect thing coming in , which is the Love Dominion , which hath exalted the same Propetical Spirit , now with Christ upon the Throne , and doth absolutely rule in Gods meek Love over the whole Region , even to the utmost parts of the Souls inward Earth , where now great peace is found , the Government being carried on sereinly and calmely through the conquering Love , which hath , like a River , overflowed the whole Earth . But this was not so fully felt , known and witnessed as of late . The former Reign was maintained in an imperfect degree ; the spirits within were indeed under awe and check , and unwillingly made subject to the Kingdom 's Laws , that were renewed , suitable to this most eminent and singular Ministration . While sometime I was under it , which was looked upon as sharp and severe , the whole man being rein'd in very Straight , would have gone forth into a reluctancy , and so break all Harmony in the properties , that should be found abiding in a new Model . And thus indeed the Kingdom hath suffered violence , and hath been hid in great strife , as many Holy Souls may witness with me in the same case , who are come thus far to the Dominion : Which is a good and hopeful introduction to the ruling Scepter of Love , in which will be found a far more pleasant and joyous Kingdom , when all and every Spirit is brought over , and subjected to the Love's Soreraignity , in their order and place to their superior Governour , to wit , the Heaven-born Spirit , who personates Christ upon the Throne . Now to come to have every motion tinged with the fiery Love Balsom , how will they run and fly , at the very look of the Kingly anointed Eye , where Love's rayes are so vehement , as to captivate every thought to the obedience of the Lords Anointed King , not in some , but in all and every thing ; which will indeed make every Saint that hath attained hereunto , walk worthy of God , whose beeing consisteth in the Essentiality of Love , and admitted for to be Gods fellow companion , being in the center-Life of a Love dominion : There must necessarily follow all Holy Boldness to come into a Christ propriety with God the Father , as Heirs of all Kingdoms , that are worthy of inheriting , whether in the Mystery , or out of it . Love's Center opens through all , and brings in an endless pleasure and Joy , which cannot be by any worldly craft stolen away . Therefore it is that most excellent thing , that will heal and cure all within the Soul , reconciling what was at variance , whether in relation to God , or to any of our fellow Members . Therefore what is to be more desired , or to be paralleled with ? I must solemnly profess that I have found such soveraign power and sweetness in the opening of this Love center , that I cannot but commend it to others , and seek earnestly to have more fellow-Commoners with me at Gods Table , that there we may sit down together and feed upon the fruits of Love , which are the Wine and Strength of the Kingdom . For in very Truth I am come to witness Holy Paul's conclusion of it , that it is the absolute perfect thing , that works out all imperfection , removing all sorrow and grief from the mind and heart . For it is a strong and vehement heat , that devours fear and anxity . Oh! how doth it shelter and secure from all blood sucking vipers , that they cannot prey upon the inward part of the Soul. Because this is a love which cannot imagine into any evil thing , and therefore nothing of the Serpent Venom can mingle with it , which makes the Soul to know it self to be returned to its priminary concord and Virgin Simplicity . But now it may be queried , Whether I give forth the commendation of this High and perfect Love , from Revelation , or from divine and pure sensation ? I must acknowledge it is from both , they are met together , as proceeding from one Love Center , which is the first glass wherein I saw the aimable Beauty , and worthiness of this most excellent thing , with all those advantages and great prerogatives attending it ; for it brings in no less than a Kingdom of sweet peaceable Amity and Love , whereby I now sind an unspeakable benefit . But it may be asked farther , How comes this most precious and worthy thing to be wrought so essentially in the Soul , as to be evermore ruling upon the Throne , and as having got absolute conquest over whatsoever would stir up Trouble and Sedition ? In answer to this I shall give my own experience , as one who hath obtained Grace of this kind , after it was begotten by Species and Revelation , and formed in me , as a true Essential life Birth , which I did sind daily grow up and encrease in Wisdom and Strength : But then after that this Love was grown up to such a vehemency towards my God , as known to me in the person of my Lord Christ , from and through frequent visits , and very intimate conversation , which I did daily enjoy in an unknown and most singular way , which in very Truth was so grateful and sweet that it drew up my superior vital spirit after him , that all places and companies became very tedious and unpleasant to me , where I was prevented of feeding the flame of my Love , from the beautifical enjoyment of his presence . The truth is , I had sucked in such a sweet Savour , through a most intimate Friendliness , to which my Lord condescended , for the Joy and Love-delight of my Soul , that I could scarcely admit the giving my Conversation to any , in whom I could not see his all-aimable Spirituality , for which alone I reserved my self ; For indeed I could willingly have attended it day by day continually , without any intervening Night . But my Bridegroom after all this ingratiating of himself to me , did often prove those two great Witnesses in me , of Faith and Love , which as two twins did grow up out of the fresh Sharon , which was renewed within , from whence they did with great strength and loveliness spring . But many hard Encounters and rude Assaults they were fain to bear ; and first in this respect , my Lord Jesus having begotten his own lively Signature in me , by his often appearing , and so passing in himself , as an Essential rising Body , that naturally cared only to move and act in the Sphear of High and Heavenly things , and at no time to be found out of that Circumference , in which to be thwarted and prevented was my very great tryal , having reference only to God in this matter , on whom my Faith and Love was exercised ; for having all outward vacancies and advantages , that might cherish and nourish up this Lilly-Birth , according to its native kind , which neither could agree to go out into the gross muddy and infectious Air of this noysom Keder , or Worldly Region . But so it was that my Lord suffered it thus , by reason of many temporal necessities , wherein I was constrained to spend my time , which should wholly have been employed upon a more worthy and considerable account , than to serve the Table of the outward Man ; which I looked upon as very low and mean in comparison of that High-born Heir , whom I carried as an invisible Glory , under the Vail of contemptible Corporeity . And upon this consideration God tried his own begotten Love , whether it would hold out under all damps , checkings and suppressings , both inward and outward , which it met withal ; for I apprehend , I had so great an interest and hold of the Almighty , that it had been an easie thing to have had all needful things to come to serve the free born Spirit , and not be engaged in the Toil and servile Care after the Rudiments of the present fallen and self-ingrossing Generation ; the Customs and manner of which , my Spirit had long since been made to descent from , in obedience to the Law of Faith , which I continue to keep up unto , expecting all Income of Blessing there-from . And though hitherto the Lord hath exceedingly proved me herein , yet now the thousand-fold is beginning to break in , even by that pure and only Love-dominion , which I do feel opens in the highest leavening Property ; for it reacheth to the Bounds of the everlasting Mountain of God's immutability of Love , from whence it springs : And what ? may it not multiply and produce , as it goeth on , still conquering all Enmity , where-ever it meets it , as having overcome it in its own soulish Essence ; and so may do the same in others , who groan and travail for the same , being but weak in Love , and so not able to out-wrastle Love's opposite : This is , and will be the signal Motto , whereby that perfect thing called Charity will be known , which seeketh not its own Dignity and Tranquility in heavenly Places , there to reign in the Love alone , but most ardently seeks it for its fellow-Members , even when rejected and fought against ; for this is the new Gospel-Law , so urged and pressed by the Lord , and his Apostles in their day , as knowing it was the only means to plant us again in our own pure eternal beginning , where nothing but perfect Love was known . Oh! this is of such import and weight , as I cannot but from the feeling sense hereof , set forth the exceeding Sweetness that is to be found in it , when it comes of a Conqueror , as having been tryed by God himself , and by our fellow Disciples , which is more piercing than any Tryals from others . Yet all this will not quench the right Spirit , which is tinctured with the God-head flame of Love : It is so strong , that it works over all Choakings , and Water-Floods that would drown it . Thus having given a most true and experimental Account , how the Kingdom of Love came to reign in Dominion ; for all Shakings of this pure Plant , rooted and fastened it as an invincible Rock , as in reference to God , the Beeing of Love , so likewise towards all my fellow-Members , growing up in all their various degrees in this Body of Love , fulfilling that Royal Law , which is to love one another from a pure Heart ; not superficially or feignedly , but with such a Love as wherewith God our Father hath loved us ; who caused his Love to enter in our Enmity , and did thereby slay it , and reconcile a depraved Nature , which stood out in all Refractoriness against his Grace and Kindness : Now after this sort we are to love one another , even where we meet with Reluctancy and Gain-sayings , to the killing and opposing of this pure thing ; yet Charity , that is begotten of God in us , will suffer , and bear and rise up a Conqueror through all Beatings and Quenchings : And truly , whosoever hereunto arrive , and can fixedly keep upon the Throne , and uncessantly Reign over all Assaultings and Contradictions of this kind in themselves , and out of themselves , they may well and really conclude , that the perfect thing is come , that will redeem from all Evils , even from the wrathful Root of Enmity , from whence all Self-Love , Envy , Haughtiness , Covetousness and Bitterness do proceed . Now Love's-Birth rising in its strong Might in the Soul , as that eternal anointed Christ , who is come to condemn Sin in our Flesh , yea , the very Root and Source of all Sin , and we shall certainly know the falling away of the Man of Sin thereby ; for Love is that which irrecoverably sinks him into his own bottomless Lake , from whence he can never rise any more . But it may be said , this is a rare and wonderful thing indeed ; But is it attainable during this time of Mortality ? Yea , assuredly , or else the Lord , Christ , would never have urged it , and commanded it so frequently , both in leaving it as his last Charge , and suming up the whole Law of Perfection , in love to God and our fellow-Members ; preaching the same Doctrine by his Spirit in the Apostles after his Ascention , according as it is by St. John and St. Paul abundantly recorded : Read their Epistles , and you will find what an Eminency is put upon this Gift , more than all others . Now the holy Ghost brings in Charity , as distinct and more excellent than them all . The holy Inspiration thus opened it , That Charity is of that high Extraction , and so purely descended , that no defiled thing can ever enter it ; Its consistency is an invisible Body , as thin as Air , as piercing as a Flame , an all-moving , acting and vigorous Spirit of Power and Life , that can go in and out as an invisible Breath , which no mortal Eye can see , only its force may be felt as a Seraphick Heat , that burns as a Refiners Fire in our Corporality , to the end that it may tinge it with the holy Ghost's property . This is the true and faithful delienation of this perfect thing , called by the Apostle , Charity . Where-ever this comes , it makes all imperfect things flee before it , but it strengthens and confirms every Plant that is sown by the Spirit , and makes them appear above Ground , which have long lain buried under it : It is the King-flower of the whole Paradisical Spring , that protects the whole , transmuting all into one entire Body of Love , that doth extend and give forth it self in all spiritual Bountifulness , according to its high Nature and Property . It is not shut up to it self upon any consideration , as to what it poslesseth and enjoys ; for it holds nothing in Propriety , whatever its Lot is , but all is free to the Disciples of the same descent and birth with himself ; this Love cannot with-hold from any of their Necessities , for it seeks not its own . Then it hath also a virtual Power , as made to inherit the best of Riches and Substance of the everlasting Kingdom , to conveigh and freely distribute of this inexhaustable Treasury to impoverished Souls , and to relieve them that are in great Distress ; which Power can pass in as an high virtual Balsom , to heal the Wounded , who are under the striking of the Scorpion-Sting of the Serpent . For this Love is a ministring Flame , where holy Passiveness and Humility are as the open-Door for its access , and there cherish and feed it with what its present degree doth require . Charity is furnished with all sorts and stores ; it is God's Steward upon Earth , whom he dare trust with the Care of his Houshold , who are in spiritual Hunger and Nakedness . It is a most infallible truth , that God will appoint such holy Overseers in his new-born Church , that shall recover the Apostolical Spirit and Power , that hath been lost out of the Earth , and it shall rise as a more bright Morning Star , and multiply it into a Generation that will be all lovely , in which God may see himself . For which end , the Kingdom and Dominion is already come into some , and prospering to this expected degree , treasuring up now for a full Bank in store against that Day , in which our Son of Man will again appear in the Heavens , for the delivering up the Kingdom to the Father , that so God , who is Love , may be all in all . But in order to the accomplishing of this last and finishing Mystery , there shall arise a Melchizedeck Priesthood , which shall know the way into the Holiest of all , concerning which , we shall come to declare after this subject is finished ; for it springs out of Love's-Root in us . For this is the most clear and undeniable witness of Truth , when Light and Revelation , and Life of Enjoyment meet together , then Declaration carries Power and Authority with it . But to return to the present thing , what can be said sufficiently of it , that so , if possible , the reign of Love might come to spread it self as a Net , to gather in for the Priestly Kingdom ? Some other Motions may be further urged , as these ; Would you be always in a serene , quiet and peaceable Frame and Constitution of Mind , so as no vicissitude working-Cross , or Turbulency towards you , whether from Gentiles , Barbarians or Israelites , all which may give nothing of Disturbance , where Charity is predominant ; and why so ? This is very marvelous , never to be perplexed , and never to be put out of Harmony ! Objection . But how can this agree ? When as our most perfect Pattern was said to be troubled , and his Soul was sorrowful unto Death ; as also , that Afflictions are not joyous for the present ? First , We will Answer this main Objection , as to Christ our Lord in his Agonies ; You must know , that all this was on this side his Resurrection , [ observe that ] and it was to shew , that he had the sensible Passions of our Humanity , and that he was on our behalf to feel a sinless Grief and Sorrow , and to be really touched with these kind of Infirmities ; or else how could he make Provision through and by Love's Conquest ? If he had not been in Temptation , and in Encounter with all Despite and Defamations , but yet he maintained his own Peace , which was the Fruit of Love , through all , and was reconciled to all the cross Dispensations , that met him in the World. For it was this perfect Love that carried him through to bear and suffer all things , and was for our Example and Encouragement to express , during the time of his humane Minority , those sensible Dolours and Passions ; but he comes of a victorious Champion , and tells us , That he had overcome , and assureth us , That in him we shall have a most fixed and firm Peace , though in the World exercised with Tribulation . So from hence it is to be admitted and allowed , that in the time of our Minority , before Love is in its perfect degree risen , it cannot be otherwise expected , but we may be liable to Grief , Sorrow , Commotion , Fears and Jealousies , and so up and down in an uncertain Motion , tossed to and fro in our Minds , and all this because Love is but little , weak , and low of Stature ; it is not got up into the Throne of Dominion , so as to govern all by the Law of Love ; yet such are not to be hopeless , or of doubtful Mind , as desponding ever to see the Resurrection of Love , so as to possess its peaceable Immunities . Know , whoever you be , that are made willing to venture the loss of all for to arrive at this Pearl of Charity , that you shall most surely find it ; and great rejoycing there will be at the finding of this lost Groat . Indeed the House of the Soul must be first throughly searched , and the natural Self-love must be swept out . For what is that which we must lose , but even all Rubbish , Filth and Dross ? that so our Hearts being emptied and cleansed from all these , the King of Love may enter in with his full Train , wherein we may know nothing but Concord , Tranquility and a springing Treasury of all Goodness ? Wherefore let all holy and pure Minds be stirred up to wait for the dropping Dews , which fall from the one eternal Element , to bring this Plant of Loves Kingdom forward , even unto its full height of Perfection ; and be tender of its first Buddings , for it hath many subtil Enemies , both at home and abroad . It is the Heir , and therefore is conspired against ; for can but the envious Spirits find out where its Birth doth spring , they will attempt to kill it whilst it is but an Infant ; for which cause it must be hid in the Clefts of the eternal Rock , there to be fed and nourished with its own Nature-Milk , and Honey of Love , till it become strong and able to encounter and overcome all its Opposites , that it may reign alone , as Monarch of the Soul. My Friends , who-ever you be that shall read this experimental Writing , know assuredly , that if you can but find this burning Star of Love risen ; nay , if you can but feel the Glowings and Enkindlings of heat in the center of your Hearts , it is more to be valued than all other spiritual Gifts , Powers and divine Ornaments , which pertain to the new Creation ; then we may boldly despise and contemn all worldly Dominions , and all the Joys and Delights of sensual Love. For you must know , it is such a Sacred and Coelestial Seed , coming immediately from the heart of the Deity , as cannot admit any thing of defilement or pollution to abide with it : It soon leaves the Soul , if any thing be taken in which cannot abide the burning touch of this Altar Coal . But here it may be asked , What is this Love , which is so highly exalted above all Heavenly and Earthly things ? Sure there must be some rare transcending Quality in it , not commonly known , that makes you press it so vehemently . Truly , well I may , yet not I , but the essential Love it self doth move me to open the Mystery of it , which happily hath not been understood as now , by breaking up the Fountain of it , that so it may plentifully run forth ; for giving the Light of the Knowledge of it , doth but make way for the very substantial Body it self , to rise sensibly in its flaming Quality . Take this further account of it , that it is known for to be the most holy and pure Generation of the immaculate Virgin of God , for which is prepared a Virgin-Womb , that this Birth might be the choice and and undefiled One of her that brings it forth . It will not be now at Christ's second Birth , as it was at his first ; then his Vissage was marred more than any mans ; he was a Man of Sorrows and acquainted with Grief , and there was no Form or Comliness in him , which made him to be set at naught , and greatly despised , though without Sin or Guile ; but being found a Sufferer under it , therefore could not be exalted till he had slain the Enmity , and wrought out Victory ; and thus he hath his first Birth in us , which must precede his second . But there is a vast difference between Christ's first and second Coming . Many Ages are passed , wherein the Saints have only known the Birth of Christ in them after this weak , suffering , dying and reproachful state . The Apostles , upon whom the holy Ghost was poured forth after a most signal manner , by which Christ gave witness in them of his Victory and Exaltation , enabling them to work miraculously ; yet notwithstanding they were not got beyond the suffering Birth of Christ in themselves ; for they only had the Revelation and Fore-sight of his appearing in Power and great Glory ; but they departed this Life , and did not see the sign of the Son of Man to take up in them for a visible Reign and Kingdom , that might redeem out of all Tribulation , and so it hath continued until this day . But yet there is not to be found a Generation so prepared and made ready for the second Coming of Christ , as was in that day , which might make us doubt , whether the coming of Christ be so nigh , because this Birth of Love is so hardly found in any , risen up to an absolute Dominion , which is a sure Introduction to the Omnipotent Reign of Christ , in this visible Earth , in the inward Properties of the Love Flock . But you will say , The Apostles , and those that were Converted by their Ministry , were all in the Dispensation of Love , and were in expectation of having the Kingdom restored to Israel in their day ; and what was the reason then that Christ's second Birth did not rise in them ? To which I Answer , That it was thought meet by the Father of Wisdom , that all of that Generation should drink of their Lord's suffering and dying Cup , as he often hinted unto them , when Personally with them , though they had a general Spirit of Prophecy concerning his glorious Reign , in which he would appear in his Saints . And then again , it may be demur'd upon , Whether those Elders themselves had compleated their own Regeneration , and so were perfectly arrived to the Throne-Do minion of Love , as fixed Overcomers ? St Paul , Peter and John that were most eminent amongst them seemed to have somewhat more in their Eye , than to what they had attained , and so were still a pressing after it . But however , it may be concluded , that they had gotten the Start before any that are known this day , yet it seems that hitherto Love's Womb hath been shut up from bringing forth Children of the Resurrection , at least to any thing that is manifestly known . But for this we may have good hope , that if indeed it be Born in any one , and made strong to maintain its Right & Superiority over the whole inward Creation , ruling as God , by whom it is certainly avouched , that a Virgin Spirit shall be given to such for eternal Generation , who shall be able to raise and quicken the holy Grain of Love , that lieth as dead , that so Love may see her Off-spring to multiply exceedingly unto all perfect Purity . Such an holy Congregation and Society being once raised to reign upon Love's-Throne together , they will be as so many raised Banners , which will be terrible to the Nations which stand without the circle of Love. Now by all this we see what hath hitherto put a stop , and caused the Lord to delay his coming , and will still , till perfect Love be come to burn up every Image in the Mind , that is not engraved by God's own Finger . It is certainly to be concluded , that Charity is the golden Wash & baptizing Pool , out of which Souls do come all Ruddy and White , Clear and Bright , to whom the Lord may say , My Dove , my fair One , my Undefiled , come away ; the Love-Scarlct-Dye hath washed thy Blackness away , so that now thou art all fair in my Eye . This is a Prophecy which hath now in some its fulfilling , and will have more abundantly , as this Spirit of burning Love takes possession of Hearts ; and then the very Face of God will be the Covering , by which we shall see and know , what before we were ignorant of , as to our own pure Love's-Nativity , which was fore-known in Christ , before the World of Wrath and Bitterness did shew it self . And thus by the first and second Birth of Christ in us , all will come to be restored to a glorious new Creation , where Love shall dye no more , nor Sin live , which brought in Curse and Sorrow , and estranged God from us . Now is not all this a most perswasive Motive , to the Love-Flock , where-ever scattered , that God intends to bring them to this Love-band of Perfection , that so we may know one another as God's enkindled Sparks , encreasing to Flames , which are to consume all envy & wrath as Stubble and Dross . The Trumpet sounds from Mount-Zion , and waxeth louder and louder , we daily hear it , from which we have declared the most excellent things concerning the eternal Love-fellowship in Gods own clearness , in which no spot of Darkness is to be found . You will say , Where are such to be found , according to this degree , which you have here described ? All vsiible Churches and Societies are far too light , when weighed with this golden Grain , and Shekel of the eternal Sanctuary . We know it to be so from the all-piercing Eye , which doth try all degrees of Love , and it may be universally bewailed , that so much superficial , formal and dead Love is found both to God and one another . Hence we do not wonder that the Bridegroom makes no more haste , his Bride wanting as yet her full Vesture or Robe of pure Charity , without which she can never be said to be ready ; for this is to be all her Glory both within and without , and to adorn her for love and delight . Therefore all Preheminence and Honour give to Love , taking all care to nourish it up in God , and there abound in it towards one another . This high , pure and mystical Unity of Love hath been yet very little understood , and less practised ; that Leaven-born-society is much scattered : Where is Love's paved habitation to be found , in which fervent Charity doth wholly act and move , loving and admiring , as God appears and looks forth through the Lettice of Humanity in each one ? Oh! how should it draw out , and open the Springs of Love , as God himself , who is the Spirit and Life of Love , which moveth and riseth in holy Souls ! And therefore it becomes us to be tender of it , not to grieve it or quench it in one another , for that may cause it to sink and dye away in our selves , and then the very Ark of our strength departs from us , and the heat and vigour of all spiritual Life declines with it . Upon which consideration , O ye Heaven-born , out of the Womb of eternal Love , where-ever dispersed , let your Gatherings be to this lifted-up-Standard , where Love's Kingdom is known and possessed in all Peace , Joy and Tranquility . The Trumpet from Mount-Zion doth found , to call you away from all worldly , drossy , perishing Loves , which are not Supersensual and Coelestial ; nay , further from all luke-warm supperficial Loves ; for Love's workings must be fervent , strong and immutable , for the making meet for the rising and abiding Powers of the holy Ghost to work from . All which will be brought out of the firey Furnace of Love , for the great and mighty things that give Testimony of Christ's Kingdom in his Saints being come ; for it will surely open from this Center . Now , who-ever ye are that feel the touch of this Coelestial Fire-Stone send forth your warming Sparks , to set one another in an holy Flame , know your own Mother's Children , hide not your selves from them , be no longer Strangers towards them ; sind them out from North to South ; revive yet once again the Apostolical knot and band of unfeigned Love , that may fore-run the Bridegroom's return to dwell amongst us , that so we may no longer Fast and Mourn , but be ever feasted with Love's multiplyings from the Fountain-Deity : Even so confirm it , O Lord Jesus accordingly ! Oh God! inspire with thy Love-Fires That we may abide with Angelical Quiers . The Lamb's Trump doth sound to call us up , To drink of this Love-flaming Cup : The Spirit thereof doth so sweetly burn , That Mortals into Seraphims doth turn : Is not this the transforming thing , Which to a God-like Beeing will bring ? Oh Charity ! What can be said of thee ? Dost thou not proceed from the Deity ? Henceforth I must proclaim Love's Fame To all that bear that living Name . Who would not in love be with Love also ? For its force is greater than all Foe ; How doth it expel all Fears , that they fly , Because of sweet Peace and Serenity ? Love born of God , Heir to all Goods , Steward of his House , giving out Food : Is not this the one only excellent thing , Which will fetch out the Serpent's Sting ? Nay , more than this I clearly see , Love will enter the secret of the Deity , Where ye will see Love a burning Lamp , Upwards flying , never choked or dampt . Wind we up our Angels to God above , Where we may drink our fill of Love , And feast on those fat and pleasant things , That are within the Gardening Springs , Where the everlasting Gates open stand , For such as be united in Love's hand : Come , enter then as Charriot burning Flame , Into that holy Place which known is by Name . We feel Love like a bubbling Spring , Which make us the new Song ever sing . All Praises we will give to Elohim , Who rideth on the Seraphims : Floods of Joy , with Coelestial Praise , Shall now out-flow to the Ancient of Dayes ; For while we feel and taste Love's Fire , It doth extinguish all earthly Desire . Let thy Love stream forth as a Shower , Let it flow forth in Life and Power ; This is the thing that is most pure , It can all of our Desires fully cure . Oh! let the Kingdom of this Love come , That we may reign with God the Son In everlasting Love's sweet Harmony , Hereby conquering all of the Enmity . Love is the Lamb 's pure Virgin-Bride , She is all Fair and Comly So sweet , so mild and ravishing in his Eye , That in his Love-imbraces she must lie , There possessing such pure Coelestial Joy , As none can know , nor come to annoy . A Bed of Rest here for her is found , That makes Love's-Trumpet ever found . Having passed through Love's Region and Dominion , we are come to set forth ( according to the Gift still bestowed upon us ) the glorious state of the everlasting Priesthood of Christ , carried on in his most holy Temple , Body and heavenly Sanctuary , which is framed for it by the Love-Power : and Wisdom of the Most-High , who will have a Kingdom of Priests elected , and set apart for this purpose , To draw near in full assurance of acceptance with him in all their holy Offerings , each one from their consecrated Tabernacle , to minister to the mighty Jehovah . For the which is required a special Ordination , which none can be capable of , but such as first are all purified in the burning Springs of Love , that so they may become Holy , Merciful and Compassionate , to intercede for the Ignorant , and such as are turned aside from the tract of the just and perfect One. Now then , to be called & anointed of God to this holy Function , is the greatest spiritual Dignity and Honour , that can be conferred upon the Love-Flock ; it excels both the Prophetical and Kingly Dominion , all which intrinsically do agree together , only the Priestly Office doth out-shine in Glory , being the last and finishing Ministration , which shall reconcile and gather into the Unity , with the most holy and ever blessed Trinity , where fixation within the Temple-Body of the holy Ghost shall ever more be enjoyed . Now in order to the revealing and making out this high and peculiar Priest-hood , it is expedient I should declare , in what a living figure it appeared to me , or rather to somewhat which was raised up to be as a clear burning Lamp of Love , which was capable of this great and marvelous sight , which did open from the very God-head Beeing , in whose Body of Light and Glory this Priesthood in the Heavens was clearly manifested to my Eye sight , which is the ground work I shall go upon , according to the express which the great Melohizedeck Priest hath set open , and made teachable hereby for the benefit and service of that Holy and Royal Tribe that shall hereunto be numbred . For in the present Age , wherein the most precious have their Call to come out from what is vile , temporary and Soul cankering against the Love , minding of Earthly things ; and as to the more refined religious dress ( where the Viper of sinful Hypocrisie which hath had a fair covering spread over it ) in every changeable Ministration , which refers to an outside Holiness , till from this there be a departing , and entering into Love's substantiality , there can be no bearing part in this peculiar and Royal Priesthood . But let us go on to describe it according to the Mount Zion Pattern , which we have seen , and the Words which were heard from thence . The Vision of the Heavenly Tabernacle . I was carried in Spirit , where I saw a light flaming Glory unfolding and opening it self larger and more conspicuous , and in the midst of it an Abysical Deep , from whence there was a working flowing Sourse , in a restless Motion , flashing up transparent Matter , so sparklingly glorious for Colours , as if all manner of precious Stones had been comixed in the Matter ; then did appear numerous Persons gathered to the Glory of this flowing Sourse , from the Virtue and Power that rose out of the Deep , which was as the Resurrection of pure heavenly Bodies , bright and clear , that stood there to receive and drink in from this Abysical Deep ; then was it asked by that translated Spirit that saw all this , What was to be understood by all this ? and it was answered , It is the flowing of the Deity , that is ever generating forth , for begetting and renewing what is like to its own Beeing , and the sparkling Matter that so continually flashed out , was to consecrate the heavenly Order of Kingly Priests , which would be the very Tabernacle-Glory upon them , for this Priestly Kingdom , under the highest degree of anoiming are for to be : And who-ever can pure and abstractedly come up and lie near the flowing of this Abysical Deep , are under the Ordination for Kingly Priests , and so near to God , as nothing shall them be denyed , for which they shall interceed ; for great Power , they will have within their own command , for they are Spirited very high , by daily drinking in this deified Matter . In this Vision there was no formal Temple , Tabernacle or Alter to be seen , but God in his Virtual Power , Light and Purity , filled the numerous company that made up the Priestly Body , which was termed the God-head Fraternity . No particular Christ here I did see , but as he was said to be the Head and the Power that made them shine as so many burning Lamps before the Throne of the Fathers all-piercing Eye of Glory . There were degrees amongst this Holy Preistly fellowship , some in a higher , others in a lower order ; But the Testimony of Truth , Love and Purity did open through all , as one entire Ark of the Heavenly Body compacted together , sounding forth New and wonderful Laud and Praises , different from all others , who in the Heavenly places did worship the Lord God Almighty . This was a lively express and manifestation of the Everlasting and unchangeable Priesthood , which the Holy Ghost will build up , and appear all in it , and therefore is come before hand to open the Scene of it , and to give Rules to direct in the Way , which leads thereunto , according to this substantial ground which opens from the Central Eternity , from whence all perfect things must spring out again , in this faded and corrupted Region , For which a most Holy and Royal Priesthood is ordained , that is to be the Salt of the Earth , to send forth their seasoning for Life , where Putrifaction unto Death hath reigned . Now we shall proceed and give forth , what hath run in as a Fountain , sending forth its Springs . It is then assured to us by an irreversible Covenant , that a Kingly Priesthood shall in this latter day stand upon the Earth . An Election and Call from the Holy Ghost is going out for to effect the same , who only knows where the true born Nazarites are , and where the sanctified in the Water of Life do lie , who will be brought out as baptized Ones , into this Holy Priestly order , so that it may be evident to all to know who they are , and to acknowledge their Priestly Royalty , each one in their various order and degree for power and eminency ; for which there are several Rules , Characters and holy Missions , that will make out where all these pure , clear , lively Stones are connexed together , for a ruling and governing Priesthood in this visible Earth : These are of the Election hereunto , that may yet be hid amongst the Stuff of Babylon's confusion . A David may be keeping of Sheep , an Elisha Plowing with a yoke of Oxen , till a special ordination come forth for anointing to a more high , worthy and honourable Employ , in which the business will be only to have to do with God , and therefore is set apart and sanctified only for that use , ceasing from all througing Cares and seculiar Services , and a withdrawing from all defiling things of this kind . Whoever feels the touch of the Life-coal , that sets the only matter of the Souls eternal Essence a burning , they will soon find what separation is made , and can henceforth no more favour the low , vulgar , gross and Earthly concerns ; from all which this Priestly Function doth set free , as called and anointed by the most Holy , that is head of this separated Congregation ; therefore it is but meet that the Body should answer hereunto , that as our great High-Priest is passed into the Heavens , being found perfect , separate from sin and Sinners , so likewise all appertaining to this heavenly order will be known in their pure consecration . For the Spring of the Spirit will rise from within , to cleanse every instrument that must be used about the Tabernacle service , because God will have nothing to come near Him , but what hath Holiness engraved upon it , which doth imply a coming out of what is common and defiling , that nothing of this corrupting Nature may be found amongst the Priestly Tribe . For these are designed and appointed to deal with God in all weighty Spiritual matters , belonging to the Restoration , and that may erect the New Jerusalem state in this very World. Therefore there is to be an extraordinary Call of the holy Ghost , for the impowering and fitting out hereunto ; for else it will be impossible to carry this Evangelical Ministration in such an evil Region , where the Cry and Plea of mortal necessities are continually heard , as making it a lawful imposition upon the very illuminated Saints to puddle about Earthly things ; by which indeed the wayunto the most Holy hath been blocked up ; no open Face of God could through this muddy glass be seen , as being the dark side of the Cloud which keeps from God by many removes and distances . Therefore a healing Balsom , for a continual bleeding wound , the great and merciful High Priest hath sent down , even the victorious reconciling Crown , of the Priestly anointing , which is in very truth his Essential Diety , which riseth as a Fountain of purity , overspreading the whole Humanity , and consecrates it for both Tabernacle , Ark and Altar , in which the Holy Ghost officiates , and accomplisheth the whole Divine service . Now whatever Soul and Spirit shall be thus taken up , and arrested upon Gods account , to serve and minister about the Heavenly and most excellent things , which belong to the Everlasting Priesthood , for it is not to be thought that the most holy will allow or permit such to prophane what he hath Sanctified , or the Living to be entombed with the Dead , or the high sented Oyl which springs from the Holy Ghost to let in the noysom putrifactions from the loathed Kedar , where all unclean Spirits do dwell . Here is an absolute command to have no touch , nor intermedling withal , so as to ensnare , or come into hazard of breaking the consecrated Vows ; For it is a true saying of that great Saint , That we in this consideration do cease to be our own , we cannot according to the Law of the Spirit dispose of our selves , no , not for an hour or day , from our Lord and Master's Employ and Business , further than as good and faithful Stewards , we can give a satisfying account , according to those Spiritual Circumstances , we are bound in , unto him . The great and mighty King loveth to see all his Priestly train and attendants still about him , in such an Holy order , and Heavenly posture , as they may be ready to be sent forth upon the most eminent services , who can find employment enough for his Subjects and Ministering Spirits , & who takes it as a great dishonour , to have this holy order bring their high profession to be brought into contempt , by running into the cloud , and thickest of vain rudimental things . Nay , more than this , the restitution extends to the ordained and called ones , upon whom the anointing hath been poured forth ; for the most Holy incense Offering , they cannot be at liberty to fall in with those lawful and necessary concerns which pertain to the feeding and cloathing of the Body , but if here at any time engaged , the Spiritual part suffers hurt , because it acts out of its own Sphear , and divine property , which should stand in Faiths essentiality , where all our motions should be accompanied with the Principle of Faith , in the Priestly Ministration ; for the supplying what is needful to the true Temple worshippers , whereunto keeping and walking with God , in a perfect way , fulfilling all his Sanctuary institutions , such are as Lillies to Spring and grow without toil or care . The blessings of the Deep shall ever more abound and flow in , while there is an abiding in the Faith hereof , giving God full credit , and running all fully upon his acconnt , in this case . The Truth is , the Lord stands engaged to provide all sufficiency for his Servants , whom he hath called from all other low inferior Services and Employes , being himself in Covenant with the Priesthood of his own ordination . Holy Paul makes use of it from the unchangeable Law , that runs from Shadows and figurative Services , till it comes to the Life and Substance . Do you not know ( saith he ) that they which minister about Holy things , live of the things of the Temple , and they which wait at the Altar , are partakers with it ; They have a right hereunto , according to a Law of divine Institution . But the Proprietors of these worldly Goods , do uot hold themselves obliged hereunto ; but do engross and take up all ; and if they let go any thing , it is rather by constraint , than a free and voluntary Offering . But we are not to search too deep into this matter , for Faultiness may be found among our own Tribe , that lie within the circle of the Priestly Covenant , in whom much Remisness and Shortness hath been found , as to the ministring to the Necessities of the true dedicated Nazarites . But we hope to see another Power and Spirit , that shall bear rule , which shall make the fast clasped Proprietors to become all free and open-handed , according to the fore-going Prophecy , that the Churl shall be made liberal , yea , so as to reckon nothing to be his own . But here it may well be asked , What is it that must come to loosen from this Self-bottom , so as to unhinge this strong Gate , that hath kept out from the Land of eternal Store and Blessing , whereof Abraham's Seed in the Faith are Heirs ? This doth in part answer the Question , which may produce the great change in narrow Spirit 's , which is the Gift of the Faith of the operation of God , which openeth from the Springs of Love , which are spread abroad by the holy Ghost , and kept as a live Coal that can multiply it self into a strong and vehement flame of Love , which is the cherishing Root that makes Faith to become all fruitful , beyond all exteriour sense and sight , resting and considing in the creating Fiat , which can call those things that are not to be , and make a something of nothing : This we may call the Riches of Faith , that can make an increase where no visible Matter appeareth . This is no common Faith , it is no where found , but where the holy Ghost hath planted himself for a Blessing and growing Revenue : Who ever shall receive of this Gift , and taste the Power of it , will soon cease to grasp and love earthly and perishing things ; they will be constrained to offer and consecrate all that may be for the service and use of the holy royal Melcbizedeck Priesthood . And though at this time little of this Spirit and Power doth appear in the World , yet know of a truth , from the Witness of Jesus , that the long tircling Motion of the holy Anointing , ( which hath hitherto but scattered his Sparks of Light ) is now in very deed upon the out-breaking Day of Life , that what hath been only in sweet Love-Movings , and transcient passing Powers , that have in the very Altar-waiters ceased . But we shall say now again , Behold , come and see , the burning ghostly Body is risen that will turn all uncertain Motion into a fixed act of all flowing generating Powers . But this the Lord hath shewed me , This will be first appropriated to the high Priestly Order , that can pass beyond the Vail , to whom the Holy of Holiest stands open : For there are different Degrees , States and Oders in this last and new erected Priesthood , in which the holy Ghost will appear to be all ; which according to our received Instruction , I shall give a description of , and how it may be known , who are the called and chosen of God hereunto . For each one ordained hereunto will have the Foundation Seal , the Priestly Mark , which shall be the known Character , which no one shall obliterate or deny . And as to the outward Sex , there shall be no distinction , though the Typical Priesthood admitted none but Males in its day : All of that is done away , for Signs and Figures in this Ministration do fly away like a Cloud : Male and Female are alike here , therefore the holy Ghost doth include both in one , swallowing up all in the Newness , Strength , Power and Glory of his own springing new Birth , according as it is witnessed , Where there is neither Male nor Female , but Christ is all , and in all ; who is the quickning Spirit , and the true Evidence , that will shew forth it self , according to their grown up measure and degrees . For Persons here signifie little , Wisdom's Purity and Power in the Spirit is all that God respecteth in his Priestly Offerings . We must know that these Priests are of three Ranks or Orders , constituted and ordained by the great high Priest , who yet continues in his mediating Kingdom , till the whole be brought up and finished for mutual Glorification with him . The first and lower Rank is of those , who are not yet got beyond the Son's Ministration , who are yet conscious of Sins and Transgressions , committed under the first Covenant , according to the similitude of Adam's Transgression , running from that putrified Line , for whom a necessity there is to come under the divers Watchings & Separations , Attonings , Blood-sprinklings , that so they may be qualified to come within Mount-Zion's circle , where no Sin-offering is needed , but in order unto the rising up to the successive degrees of the Melchizedeck Order , the whole Burnt-offering is required ; the Goat must dye , and the sinful infected Life must expire amidst the Altar-Flames : For a continual Offering of this kind must be , till the whole Body of Sin be consumed ; for whilst any thing of that abides and works in its circling Motion , there are required new and fresh Attonings , Pacifications and Blood-sprinklings , till the one Offering comes it self to be offered up once for all , which acquits from all Sin , and makes meet & prepared Vessels , to come to in the first degree of Purity , whose Consciences being purged there-from , all consciousness of Sin may come up with boldness and full assurance of Faith , in that anointing which is shed forth to cleanse from all Sin , reconciling and making all Scores and Reckonings even , as in reference to God the most holy and justifier of those who are made partakers of Christ in his Prophetical , Kingly and Priestly Office. For where-ever the Lord comes to offer himself up through the eternal Spirit , by his own Body that are fully perfected : For as under the Levitical Ordinances prescribed by God , it was appointed for the Priests only to bear the Ark ; so under this Covenant-Ministration , none but the spiritually consecrated Priests , that are of this Order , can bear the living Testimony of Christ's risen and spiritual Body , which goes forth with great Power , where-ever it comes , to make Rocks break , and Islands flee away , and Waters to divide ; all which makes way for the bringing up to the last step of the all Priestly Throne , to sit down with Christ in heavenly Places at the Right-hand of the Majesty on high , where we are to consider those , who of this holy , high and separated Order , are here become the Tabernacle , Ark and Altar , and the most inward holy place , where Christ the anointed hath so poured forth himself , that he is to be known in them as no other than God the holy Ghost , officiating and accomplishing the most holy Service , as in the Person of the great high Priest , who having perfected Holiness , comes in the open Face of the most inward separated place , where God is manifest , and no Spirit nor Soul can ever come to know , or meet God but here , according as we have it from the Mouth of the Lord himself , who told Moses , That here in this holy place he would commune with him , and appear in his Glory . But alas ! who is able to see at first glance into this high exalted degree , of an high Priestly Calling ? It is so great and wonderful , that it makes the Light of all fore-going Ministrations to look dark and dim , as far excelling all , as the Substance doth the the Shadow . But before we proceed to set forth this third and last degree , that brings so into God , let us consider further of the two lower Orders , which to this Priesthood do belong , what their Qualifications are , and from whence called out ? The first Rank is of those afore-mentioned , who have been under the Altar-Purifyings , and divers Washings , and blood Sprinklings , and perfuming Oyls , by which they are made perfect and clean , and become such who have no more Conscience of Sin ; for the Fountain-spring of the Life-Blood stands ever open , Christ in his bubling Spirit , by which he maintains a sinless Purity , of which sort God chuseth and ordains his Tabernacle-Ministers , who are made meet to officiate about the holy things , offering up the holy Incense and Heave-offerings , keeping all the Laws and charge of the Sanctuary , presenting only what is consecrated unto the Lord , in order to the expelling of every defiled thing . Now great is the Dignity of this very lowest degree , forasmuch as they are made partakers of Christ , and in him are become Mediators of the New Covenant , wherein great strength is found ; inasmuch as Christ in Spirit is made the surety of this faultless Testament , which gives great boldness , to plead for Remission of Sins , in the behalf of others , who yet remain in the sinful imperfect state , who being ready and free to intercede , from the pure unfeigned-Love on their behalf , may come up to be the highest also in this divine Function . Now to mention the Service and Office of the second Order , who are such as take not this Honour unto themselves , but are chosen , anointed and separated , by the heavenly Ordination ; these are those who are set apart for God's Sanctuary to be pitched in the midst of them , out of which they are not to depart , because the Crown of the anointing Oyl hath been poured forth upon them , which is no less than the Sanctification in the holy Ghost . Here waiting in their perfect God-like Order , who can set no desiled thing before their Eye ; as David speaketh , Thou hast set the Godly Man apart for thy self . God appropriates all that are of the Priestly Order to himself , he forbids them to be Servants to men ; nothing of a divided Service is here to be pleaded for ; no going back to bury their Dead , or to be defiled with them . It was the blessing which Moses pronounced upon the Tribe of Levi ; Let thy Urim and thy Thumim be with thy holy One , who said of his Father and Mother , I have not seen them , neither did he acknowledge his own Brethren , nor know his own Children ; signifying that there was a coming out from , and forgetting whatsoever was of a mortal Birth , and all external Bonds and Obligations . It is like God's taking up of Enoch ; a cessation from a worldly Beeing presently follows this separate Order . God will have none come near him , that shall look back to the Customs , Traffick and Immercements of this World , though lawful to others , yet not to these that are under this anointing ; for God , who is the most high Purity , soon smells an Esau-hunter , and a worldly Demas , with whom the holy Ghost can have no communion . Nor will he take any to officiate in the holy Priestly Ministration , till separated from these gross and servile things . But here now follows an Objection ; How such shall be provided for , that must discharge themselves from all secular Callings , having no Propriety in the common Mammon , stock and store , and yet have Bodies which stand in need of Temporal things ? What way do you propose for their outward Subsistance ? As to this , we refer you to what the Almighty provider and overseer hath settled as a standing Rule , throughout the holy Priestly Generation , that God himself is to be their Portion and Inheritance ; and therefore they were to have no Inheritance with their Brethren ; the Sacrifices of the Lord God of Israel made by Fire , are given them for their portion . How is that to be understood ? Thus , they which wait at the Altar , are to receive of the Gifts of the Altar , which none other hath right to partake of . There is a further meaning in this , than what we have License yet to declare , only thus much we may glance out in this gloomy Day , that there is a Vein which runs under Ground , within the holy place , that to the Priests Revenue doth belong ; the Vulter's Eye hath it not descryed ; neither can any Artificer among the Sons of men this golden Mine find , the everlasting precious Rock a covering is upon it , and still will be , till the third Rank of this high Priestly Order into manifestation shall be brought , in the Conquest and sealing Power of the holy Ghost , and then you will see what force Aaron the high-Priest's Rod hath to rule and pierce this long hidden Vein , from whence will flow forth an inexhausted Treasury . Gold and Silver in this time will be of little regard , the Ingrossers of which tormented will be , when they shall see their Coyn out of date . For the great Melchizedeck will the absolute Monarch be , and a new Coyn shall stamp , which shall currantly pass through all the Earth . But be this Secret what in Wisdom's Glass we have seen , it is not yet our time any thing further to disclose ; but let us go on to the highest degree in this Tabernacle , in the holiest of Beeings to pitch , improving all present advantages here for in a pure Nazarite dedication . This only observe , If we feel in our selves such an impulsive Power from the holy Spirit , strongly carrying out hereunto , this will be a sign of a divine Ordination , and Call hereunto . We need nothing of man's Approbation or Installation to this holy Melchizedeck-Order , in which Christ is to be known the same yesterday , to day , and forever , tarrying on this everlasting Priesthood , from his own eternal Loins , in the spiritual Generation , of which no account can be given , being chosen of him hereunto before the Foundation of the World , which is not to vanish away , but that way may be made for the new Creation , which shall consist of these three degrees of Kingly Priests . However , let all be cautioned not to presunie to thrust themselves into this sacred Function , before the Melchizedeck-King in his true eternal spiritual Birth , do spring in the Soul , where true Regeneration , and pure and high . Illuminations have passed before , in way of preparation for this Priestly-Star's rising : Therefore what manner of Abnegation and holy Separation is hereunto required ? This one Service and Work is to be followed and minded . Whoever are entred into this most high and holy Profession , must cease from all other rudimental earthly Services . The Temple-Service is to be mannaged by clean and Sanctified Vessels , set apart for that use . Now here it will be convenient to shew the Necessity of having all things ministred to such in their Attendance , by those who endowed are with these worldly Goods . There is an Obligation lies in special manner upon all true Israelites , to bring their Gifts to those who are called out from amongst them , to serve at the Altar , for whom Provision should be made for their necessary supply , that they may have nothing of Care or Incumbrance upon them in their first entring thereupon ; all which is a most acceptable Offering , if any shall freely communicate upon this consideration , which may not of this kind be always required ; for as this royal Priesthood gets up to their all powerful Degrees , and princely Dignities , they will have no need of any creaturely Contributions ; for to them the Door of all heavenly Store shall stand open , from whence they shall not only have to answer their own Requirings , but also those of the whole oppressed and groaning Creation . Wherefore what more acceptable for the present Distress can there be , then to promote and help forward this Priestly Dedication , which may bring so great a Blessing upon the Earth ? But it may be objected , How shall we know infallibly , such who under this Nazarite Vow and holy Anointing are , that we may minister to them of our Substance ? there being at this day so many rising Stars , which the Serpent's Tayl hath plucked down to the Earth ? Know that it is a principal Gift to have an impartial Spirit of discerning in this matter , before the holy Ghost comes to give the undeniable Witness ; but now to know them whilst they are in their Minority and suffering state , going on in the process of Christ , who himself was questioned and doubted of sometimes , by them who were daily conversant with him ; the same Spirit of Incredulity and suspicious Fear may have a great Predominancy now among Christ's Disciples , as not discerning the Lord returned in Spirit , though yet in weakness of Flesh , for the abolishing of the Sin and Curse out of it ; which while this is but a doing , in order 〈◊〉 the holy Priesthood entring upon , all aid , support and encouragement ought to be ministred by those who are in more enlargement , as to these outward things , and to lay aside all Jealousie , Fear and Suspition ; for it is much better to be found in the excelling Spirit of Charity , which hopeth and believeth the best of things , and thinketh no Evil , and yet doth not take away right and found Judgment , but that they may discern , who the Lords true anointed Ones are . There are several characters by which they may be known , before they reach to the high priestly mark : We will mention one or two , as the fore-running ground work . In the first place , they are crucified to all mortal and temporal things , that would invite and steal away the Mind , and weaken the strength of Love to God , that are perfectly unhinged and loosened from all of this kind , which is so great a Sorcery and Witchcraft , by which Millions of Souls have been bound down , so that they could never expect this Resurrection state for to reach it . A second Character is this , That as they are become dead to all the evil appearance of things , so in some respect to the show and seeming Godliness , and formal state of the first Temple-building , with all its Ceremonial Ministrations , which can never make the Comers thereunto perfect . Till these be removed no place for the Temple-Body and Tabernacle of God to come down , from whence the everlasting burnning Incense , and Praise-Offerings are to ascend . Now from these two Branches numerous Fruits of the Spirit will spring , by which you may know the high Priestly Off spring , who must needs appear as bright and terrible as an Army with Banners , eschewing and denying all of the changeable state of things , whether considered in the heavenly Constellation , or in the earthly Retinue , nor staying in any state or Ministration , till got-up to dwell in the munition of Rocks , where neither Water nor Bread shall ever fail . This and much more might be enlarged upon , as the first Buddings out of the Priestly Lillies , which are to grow without care and toil , and therefore all-worthy to be cared for ; and if there shall be a carelesness or neglect of this Duty , as to the present Season , wherein outward things may be for the promoting of this high Priestly fraternity , if no open heart here for shall be found , God would not fail to bring in by some other way , and shut out the earthly Proprietors , that may overslip their Day , in that they have omitted to consecrate their principal Substances , to the use and service of this holy Stock , through which their blessing would have been . For the Lord , who is King of the whole Creation , observes well who bring their free-will Offerings of this kind . Let not this seem as a Dare tinkling Sound , for the weight of a God is in it , who will certainly flow in through this rising Priesthood , with such fruitful Powers and Gifts , as they may be able to bless many with the Blessings from the holy Ghost , and know the Temple-Body is here , for a raising the golden Nail , is fixing , wherein the Soveraignity of a Kingly Priesthood in this approaching time and age , is coming to be established . The Lvon out of Zion is roaring , to gather in his Priestly Prey , blessed are they who are come to know the Thunder of his Power , and do it obey , taking hold of that Horn that is filled with the Priestly Oyl , which may give true separating Mark to the elect Sheep , the time being far spent in the hopeful expectation , for all these great things to be fulfilled . No other thing will now suffice ; after all this Light and Revelation , but to be found the living Epistles , which is the sure engraving of the holy Ghost , as it was said , that the writing of the Law was by the finger of God ; even so , yet once more again , God will copy out himself , not in a dead Draught , but in a lively acting Power . For this end , a strong gust of Wind from the third Heavens doth blow , to open this fair Rose and Lilly , which is yet in its bud ; and although long it hath been hid , and kept under by the Thicker of wild Plants , yet now the Love devouring flame is come forth to kindle upon them , that this holy thing may come to stand single and alone , from every twisting Bryar and Thorne , that hath shaded & overtopped this sprout of Life , which is to run up unto the high Throne of the everlasting Priestly Dominion , where all Boldness and Freedom is to enter the most holy place ; and what is that but the most secret Tabernacle of the most High , wherein all pleasant Joy and Rest in Love-Communion is known ? Can we but come to put on this Priestly Robe , Admittance then we may have to speak with God at any time . But who is it that can be priviledg'd for such an immediate Access , but such as wear the pure Ephod , and the most holy Breast-place , where is that Urim and Thummim , the shut-up Oracle , all open to such doth stand , through which Gods Mind is well understood . Of such Qualifications as these , is that third and top stature of the Melchizedeck-Priesthood , in which the Ark of the Testimony doth open , that all difficult Points will decide , either in reference to God or Man. This is that last and wonderful Ministration , beyond which nothing is to be looked for ; for it brings fallen Man back again , to what he was designed before this visible Creation was brought forth . May it not be permitted us to say , and that not without good Authority , That fallen Man is to be restored to a degree above the Angels ? for unto which of the Angels said he at any time , Thou art my Son , this day have I begotten thee ? And , Let all the Angels of God worship him . What is here appropriated to Christ , the same appertains to all that are of his Life-Line begotten , from the same incorruptible Word , to the same joyn Pre-eminence , at which the fallen Angels , to this day , great Indignation have , and therefore they are so busie and active in this present proving Time , watching to beguile , tempt and supplant all of this Priestly Crown , as those do well know , who to any good degree of this new springing Birth are come ; they have Thousand Wiles and subtil Baits to tempt withal , from this present World , by which they have great advantage to bind still under their Power , striving to keep the Creature still in Enmity with themselves , to God their Creator , introducing still of their poysonous Sting , which is become the bitter Root of Sin , which the holy Ghost can only pluck away , and heal again the infected part ; for what but a Spirit can enter into that deadly thing for Cure and Restoration ? against which all the fallen Angels do greatly war and struggle ? for they would still keep in their Scorpion Sting . But the Love-Compassion of the everlasting Father hath made such Provision , as to have it drawn out , where Foundation building is laid for an holy royal Priesthood . The Soveraign Ointment is all compounded and made ready for the perfecting this Cure , at which all evil Angels , whether visible or invisible , who in the earthly sinful Principle do remain , may envy and be in pain , but no power have to hurt , or thrust in their Leviathan Hook , to wound again ; such a defensive Virtue there i , found in this boyling Oyntment , which works it self to such an height of Spirit , as no malignity of sin is able to abide with it : So penetrating it is , that it throws out every black Moat , that from this low blustering Region is blown in upon it And thus the holy Ghost is become the true working bubling Spring , that maintains a divine clearness with wonder , in which God , the holy Ghost , will make himself manifest in a more full and perfect manner , than what ever in former Ages hath been witnessed . Where-ever this powerful and piercing anointing shall first work through , it will do no less than produce those creating Powers , that shall another World renew . God yet once more is to move himself in this Mystery , from which such a Conflagration is expected , that nothing more of the old Earth or Heavens shall remain . For there is a Day that must burn as an Oven , blessed are those in whom it shall have its enkindling , wherein all dead fruitless Works shall be burnt up , which makes room for the seven governing Powers of the holy Ghost to go forth , whether in the Arch-Angel Trumpet-Sounds or Lightning-Voices , Earthquakes , Bindings , Loosings , Shuttings , Openings , working on this and on that hand , as unperceiveable , yet all things effecting through the impregnable motion of this invisible Operator . Of this sort will be the New heavenly Hosts , that created are again by the holy Ghost , all lively sparkling Stones , that are in their invisible Nature , as fiery Flames that can go hither and thither , to act according to the will of the great Elohim . This is now the thing that we are day by day looking out , for its all-powerful springing ; all other flourishings in the very Courts of Holiness , in the use and exercise of divine Ordinances and solemn Convocations , they are not to be staid in , though they seem to be as the goodly Tents of Jacob. God , the holy Ghost comes to move higher , from his own essential creating Word , by which he makes New Heavens , that shall forever remain , and no more subject be to vanishing . It will be the last and greatest proving to the Saints themselves , to have their Heavens not only shaking , but melted all away , which may be compared to an out spreading Garden of various Flowers , which look pleasant and delightful , but they are what must fade and dye ; these Garnithings are not to be trusted to , for as Grass they will wither : Something else that is stable and durable Iam taught and made to look for , which is nothing less than the Creating Word of the holy Ghost , that may be as a New Coyn'd Mint , that will an ever alting Treasure renew , which the Sun and Moon of these visible Heavens must bow unto . All the Glory of Flesh rejected is , when pure Breath and Spirit , in a Body of Air , shall , as out of the Valley of dry Bones , appear , and move , as a Coelestial Wheel , both upward and downward , carrying and bearing up as an anointed Cherub , that may mount and ascend , and face the supream Glory of the Lord Almighty . This is the high Adoption , that the Spirit in the living Creatures , do move from the earthly Center up straight forward , being circled about with the unfadeable Body of the immutable Heavens , to whom the Heaven of Heavens will open , and descend to take in such Royal clothed Priests , that have put off their changeable Heavens , and are all clothed with substantial Power . If any one ask , How this shall be , and when ? VVe can only direct you to wait at the High-Priest's Gate , by whom our inlet into all of this high inconceiveable working Powers in the holy Ghost , which will the separating Description make , and show by real Evidence , who it is , that from men and the Earth are in truth all fully redeemed . Before we can give over this subject , we are to make known , for the Priestly Election sake , that they may be strengthened , supported and encouraged in their process , from the knowledge of these special Royalties , which to them do belong , it having been specified what are the high Qualifications of this high Priesthood , who must no more look down towards the creeping things of this Earth ; for here you must consider the Enochian translation , these Priests being designed for the company of God , the most holy separated Beeing ; for there is a real taking into God to be experienced , and a ceasing from the Life of Sin. Now for the bringing up hereunto , there must be a passing through , until the Holiest of all be entred into . But now come we to describe what this holy Function stands chargeable withal , as also the Dignity , Power and Pre-eminence which doth attend it . Every High-Priest , taken from men , is ordained in things pertaining to God , that he may offer Gifts and Sacrifices for Sin. This is a Charge , which to this New Covenant Priesthood doth still belong ; for whoso meet to deal with God , and to make intercession as the Pure and Merciful , who have themselves been encompassed with Infirmity , and passed through divers Temptations , who but these can know how to have Compassion of the Ignorant and Knowing also , that have turned aside from the Sanctuary of Gods Presence and Walks , and thereby have lost their peace and joy ? therefore God hath as well provided in this case , Priests and Mediators on the Earth , as he hath provided that great High-Priest , who is entred into the Heavens ; for the self-same Prevailency and Power will be found in and amongst this holy and undefiled Priesthood , because where-ever Christ in his spiritual Body is present , with the breathing Power of the holy Ghost , it implies great Efficacy in every Oblation and Prayer , which in their behalf shall be put up . Thus a Spirit of attoning is appropriated unto the Melchizedeck-Pristhood , from whom more fruitful Powers must branch forth , for further service in their Place and Office. There is also an Absolving Commission given , That whosoever's Sins they remit , they are from all Guilt discharged , as pronouncing it in the Person and Power of him to whom the holy Ghost was given without Measure , and who after his Resurrection breathed forth this Power upon his Disciples , That whatever they bound on Earth should be bound in Heaven . Hereby communicating his Priestly Power and Authority , that as he , the Son of Man , had power to forgive sins , so might they also have on Earth after his Departure , to carry on their Apostolical Dispensation , which only lasted for a while , and being lost , a feigned Form was set up in stead of it , without any sealing Effects of Spirit or Power . Thus the Shadow hath held up , without any living presence , in Babel , which boasts of a Key , which never yet could open , nor give Enlargement to those who were bound in the Cords of Iniquity : for how should they , who are not purified themselves , help or succour their Brethren ? And though this true thing hath been abused by the Arrogant and Self-exalting Spirit , that with this Priestly Robe covers all manner of filch and Uncleanness , all of which will come to bear its shame , and have its Overthrow , as this True and Royal Priesthood shall rise in Power in the true Tabernacle , where the holy Ghost will present the Priestly Offerings ; and this is that , which upon sure grounds , we know is now reviving again ; the most Holy will bring forth his Priestly Unction , which will take the Chair , that so this holy Ordination may take place in great Soveraignity . The holy and just One hath reserved his last and most wonderful sealing Testimony , for to go forth from the Unity of an holy Priestly Spirit , which is so far perfected , as to stand no more in need of Offerings for Sin , because he who sanctifieth , and they who are sanctified , are made all one in this Ministration ; for if they come not to a sinless state , they cannot be of this high Priestly Order , because to it a Key is given , which must open all the twelve Gates before-mentioned . And without all Controversie , great is that Power that shall be here concentred ; for our exalted Christ , who is passed higher than the Heavens , hath recovered Power to transfer himself in his divine Purity and excellent Might , unto this elected Priesthood , which shall be visible here on Earth . This is the true Mount-Zion , from whence Decrees , Laws , Judgments and holy Statutes shall go forth from the Urim and Thummim , sound Knowledge and Understanding , and the Certainty of the words of Truth hence shall proceed , so that it will be a most sure and safe Oracle in all difficult Soul-cases , and to determine all Doubts and Difficulties ; for of Old the Israel of God would not venture upon any Concern , nor attempt any Design , without having first enquired at the Priests Mouth , who only was to give forth the Mind of God , which will now be again renewed , for those who are not admitted to this high Calling of the holy Priesthood ; for such honour these Saints shall have above the lower Ranks , as being not ordained by man , nor after the Law of a carnal Commandment , but by the impressed Seal of the mighty God. Here need no Epistles of Commendation , the Powers of this Priestly Dignity will be sufficient Orators to recommend them ; for great Signs and Wonders will be acted forth when the Temple-Body of the holy Ghost shall come down and open it self in the Priestly Ministration , every Branch of which will have its multiplying Fruits for the Praise-Offering of the Sanctuary . I shall now declare what the Testimony of Truth hath spoken in me , which is this , That whatever God is or can do , the same will appear in and amongst this Priestly Order ; Visions , Proverbs and Similitudes must cease , which as leading stars have been under the Son's Ministration , this being the fulness of time , in which the Father will shew himself plainly , without any Figures or Shadows , in the substantial Body of Power , uncessantly flowing , from which the New Creation must bud out in a fresh Glory , and all of the old fade and dye away . But here it may be objected , Where are there any to be found of this Royal Priesthood , who may give forth a Sealing Evidence in this present time ? They have indeed been long predicted of , but we would fain see some really instated in this high Order . For Answer to this , I say , there may possibly be some who are advanced to a good degree of this high state , and who have passed through the first and second Order ; all which is an inward , secret , purifying work from Sin , and holy Ground made ready for the Righteous Branch , in its Lilly-beauty to spring , which may be done without any great noise ; for where Christ is come to offer himself once for all , then the next thing that follows is the coming of the holy Ghost to reign all in all : wherefore we will believe and hope , there may be some under this peculiar Ordination though dispersed and unknown , who are all ready to enter upon the third Degree , which is the spriritual Rule and Authority ; for it is no less than a perfect Regeneration that bringeth to this Gate , because whoever enters here , must first have shaken hands with a worldly Conversation , no more touching any dead thing ; wherefore this state is not common or easily attained , but by such who are touched by Love , and anointed for this holy Melchizedeck Order , of their calling to which , none shall ever have cause to Repent ; for great are the Royalties that will follow , according as hath been declared . The Spirit of Prophecy spake thus to me expresly , as the close of this subject , saying , I will chuse a Disciplehood yet upon the Earth a gain , who shall know me in my inward spiritual figure ; as in former time I was known in a visible Humanity , by Voice and Shape ; but now I am come to appear and walk upon invisible Earth , which none but the spiritual Man understands my Speech , or sees my transformed Shape to such who my chosen Disciples are , I will familiarly appear ; for behold , I upon a new Election am , who the Alpha and Omega is to call together such whose Names are sound in the Crown Number Roll , one by one , till to the hundred and forty four Thousand for the increase & manifestation of this most holy Priesthood ; blessed are they that shall be the first Foundation Pillars hereof , so saith the Yea & Amen ; for this will be the Virgin Church , upon whom no Spot ar Wrinkle shall be found , for if found faulty , I cannot be their Priestly head for the case is clean alter'd of what it was in the day of my visible Corporiety , which was the first dawning of my Day , in which the mixed and imperfect things among my Disciplehood , could not so suddenly fly away ; therefore a suffering state was to succeed after me , that so sin , by its daily dyings might expire , which among my old Disciplehood , in that Age , great effect did take , but yet deceasing before reaching to the full and perfect date of what was to be the Churches primitive state , now something greater and more perfect is to be revealed , after so long and cloudy a Night of Apostacy , where there has been a going back , instead of going forward ; but there is a Star that shall arise out of the same light Orb , whereof it shall be said , Behold , Wisdom's Day through dark Clouds doth appear , out of whose Virgin Womb bright Stars of Glory generated are , innumerably , to make up that Temple-Church , all fair and christaline , terrible as an Army with Banners , that shall display my Strength and Power . This is the Trumpet sound of Christ , the Lords Spirit , to such who of this high and holy Order are , that they may break away from their Iron Yokes ; and be unbound from all Terrestrial things , for to come to be received into this new Disciplehood , and with the Lord to have all freedom of Speech . Oh! where shall we find any that shall , for this high and spiritual degree , all they have and are here for to resigne , that as fixed Pillars for this first born Church , they may come so to be . Lord Jesus , it is thy golden Crook that must take hold , I see , for such a Priestly Ministry . I shall , before I conclude , answer some Queries that may arise in the Minds of some , as they read these Prophetical Revelations , who may require some further satisfaction concerning the truth of these things . The first Objection that meets me , asking , How and after what manner are these great and deep Mysteries revealed and made known ? for we are in doubt whether any since the Apostles days can have so pure and clear a Discovery of the Mind of God , by way of Vision or Revelation . As to this , I Answer ; The thing is weighty , and may be allowed of to search and follow this Query close and home ; for too many there be that are Pretenders to the Gift of Prophecy and Revelation , whereby they put a cheat upon themselves and others , and bring themselves under that Wo of taking up the Lords Spirit for their covering , which is the greatest of all Evils , to be under a spiritual Fraud : Therefore I say , let every one search , try and examine , from what ground and spirit they come forth as the Oracles of God , to give his Mind out ; for assuredly they will be called to a severe Account by the Spirit of Truth . Now as to this I will assure thee , ( O Querior ) whoever thou art , it was my great fear and jealousie , even upon my first entrance into this Ministration , and was made well aware of the wiles and subtilties of Satan , that was ready enough to mingle his Deceits with Truth ; but divine Wisdom was my Counsellor and Cautioner , and her Spirit became the Conduct to Truth , and Separater , she still throwing out what would not bear the touch of the burning Stone , which Wisdom had placed in the Center of my Heart , by which a wonderful Light of Manifestation did spring , for the knowledge of the Truth , in the deep Essentiality of it ; the Way , Method , Measure and Rules of it , as experienced by me , I shall demonstrate , for the service and benefit of such as are true Seekers and fervent Lovers of Truth , how they may come to know the true Revelation of the Spirit of Christ , from those mixed Spirits that are apt to inject their Motions , and so mudy the pure Springs of Revelation ; for know , it is a nice and difficult matter to know the Spirit 's speech and voice in his day since Christ the Lords ascending , than what it was before , when as the Word of the Lord came expresly to the Patriarchs and Prophets , articularly , by immediate Voice ; God was very familiar in way of Speech , as with Araham , Moses , and so to the Prophets , till Christ's time ; but now in these last days he speaks to us by the Spirit of his Son , which is the Spirit of Truth and Comforter , that is the Spirit we are to try , and to be proved by , whether or no he is come into us , as a Spirit of Prophecy and Revelation , which you shall know first by way of Preparation of the inward Mind ; for the speaking Word or Oracle of God must have a most holy separated place , distinct and apart from the outward Man ; for there is to be prepared an inward Temple body , else no expectation of the holy Ghost , without a suitable Body be prepared for him , as the living Ark , in which the Oracle of Truth may open , and shew the Records of the Heavens . But it may be further queried , How can this Temple . Body be raised up and kept so spiritually , as to be distinct and separated from the mortal body , with its senses and earthly Motions ? I Answer ; Herein indeed lieth the great Mystery of all Mysteries , how to keep the spirit of the outward birth , with all his infecting Multiplicities , from rushing into the inward Court , where the Soul and God are to be in private Counsel together ; for if there be a breaking in of the troubled Sea of thoughts , this is that which adulterates the pure revealed things , and brings a false covering upon them ; therefore I shall give these following Rules , as they were given me by the holy Anointing , when I first sought this Priviledge , of divine Inspiration , I was counselled , as to the outward state of things , To avoid , as much as I could , the choaking intangling Cares of this Life , and also to sequester my self from all wordly Conversation , and give up Spirit , Soul and Body in pure dedication ; the which I can say , in my measure I have been obedient to , and have found good things , as to the spiritual part , have accrued thereby , which I shall never have cause to repent of , let my losses be what they can be , as to the worldly lot of things . Now the next Rule , which is more interior and Evangelical , as to the inward and holy place of the Mind , For this take more special care , and keep the outward Birth at distance from the superior and inward birth ; call in your heavenly guard upon it ; enter into no Parley with the outward Man of Reason , concerning spiritual matters , for you will find him a false Prophet , and no way consonant to this Ministration the Soul is waiting upon , therefore to watch and be in a defensive Posture against all invasions of this kind . Then again take a further Caution concerning a more finer subtiltier sort of imaginariness , which comes in the appearance of spirituality ; here lieth the greatest danger for mistake , when seeming good Motions do rise and spring , and yet but from the Astaral Kingdom , but they are sometimes so divine as you can hardly discern them from the true teaching of the holy anointing ; there are Spirits that will put on such a Priestly dress , like those that rose up against Moses , the Lords infallible Prophet , saying , Are not we spiritual , and therefore may be admitted into the secret of God with you , and there give our Verdict as front the Oracle of God ? Thus we are in danger to be encompassed with Spirits so finely clothed , as they would think much to be refused , but where the Urim and Thummim of sound judgment in such is come , that can only discern and taste Spirits of all sorts of Qualities , Natures and Degrees ; for I well know , a Mind may be replenished with knowledge and understanding of divine Mysteries from the outward Tongues receiv'd and taken in , and yet have been kept strangers to the flowing Springs of Wisdom and Revelation within , from whence the certainty of the true Prophet is to be known ; therefore let every one look to it , what they speak teach or write ; for it will pass through the inward ground for trial , where the fiery Region will prove it . But now I shall come to describe the true and more certain way of divine Openings and Revelations ; know then , where holy Consecrations and special Separations , as the foregoing Preparation to this high Ministration , those are , as such may come to feel in themselves one essential Birth of Life to spring , which is not to be catched in by verbal Comprehension , Knowledge or Understanding ; No such thing . But the Spirit of Truth and Revelation openeth himself in the fiery Essence of the Soul , in a sweet silent stillness , where out all thoughts are excluded ; then doth the light Ray of the Deity rise , and overshadow and fill the Temple of the Mind with light and glory , then will the soul sink away deeper & deeper into the abyss being , where the greatest of Wisdom's secrets are to be known , when the spirit of the Soul can , after this manner steal & slide away from time and mortal day , then open stands that gate that given entrance to behold the glorisi'd beings , & to hear the languages of that light world , which none else can hear but them that are got out of the noise of all other hearings , into that still and silent deep , where most pleasant joyful Voices and Sounds are heard , which entring through the several Orgains , as a siery Bresth , and nothing of vocal Words is either required or needed there : Now then by this you may judge , that pure and unadultered revelation and vision of a true sight , is not so quickly rushed into , nor easily attained ; it is a great and peculiar Gift , and also requires great watchfulness , and attenders upon it , if any would enjoy and hold it incorruptedly : And that there may be no deceit in this matter , when you come to try your own and other Spirits , take this observation further with you , If any one brings out a Prophecy or Revelation , take notice what defensive power and guard it hath upon it . The beloved John , when he had all those visions and revelations , he gives an account how they were seen and heard by him ; for saith he , I was in the Spirit on the Lords day ( and a good proof there was of it ) as much as if he had said , That it was neither Mans nor Mortals day that did rise and inclose upon him , but the one everlasting Day , or Ancient of Days , in whose Light he had the glorious Prospect of heavenly things themselves . Thus he was in the Spirit , which was his defensive power and guard , to keep out all ether trifling Spirits . Observe this further , it is a much different thing for the Mind and Spirit of the Soul to be caught and taken up into the spirit pure and abstractedly ; for then it is secured from mixtures ; but when the holy Spirit is come only into the Property of our Souls , giving sorth lustrous Light and Revelation , & in speaking fluently , yet hazardable to be twisted about from the self-promoting Essence , that ready and apt is to dash in upon the divine inspiring , as soon as it arise from its own center deep . This I speak knowingly , having traced through the deep Meanders , before I arrived to know the true and certain way of Revelation , by which now I am put out of doubt concerning the true Oracle speaking in the Soul , as to my own particular , watching thereunto with heedfulness , for the keeping out all fluttering Spirits that have their birth and nourishment from the astaral and elementary Region , that can go in and out for proving , till we are got beyond their Kingdom Now indeed when the spirit of the Soul meets with such a pull up into the Spirit , as the beloved Disciple , then it is out of all fears ; but this is very rare , they are high favourits that do frequently meet with such transportations ; but the other is more common and frequent to Saints , that lovers and enjoyers are of that Ministration , for whose sakes I have been impulsed to open these secret things , that they may put on their impregnable strength of defence , for the preserving this great immunity , as the choicest of all of Gods favours , and that incorruptedly , as from the pure spring of the Spirit , then you will find every faculty tinged with the fiery Glance of the holy Ghost , as you see by the dark & hard body of Iron , being inclosed with Fire , it is so penetrated therewith , as it becomes as one and the same fire flame ; but you must keep and feed it there as the Salamander , which always liveth in the fire ; after this manner doth the holy Ghost , with his invisible flaming Body , penetrate through the spirit of the Soul , that it is encompassed with Light , as the Angel , which is said ( Rev. 19. 17. ) standing in the Sun , all appearing as the very Sun of glory ; therefore highly valuable it is , for any Saint to get such a clothing of the Spirit upon them ; for nothing of Adam's weak or impotent Nakedness can here be seen , but all glory , strength and power will be your habitation ; therefore these are gifts to be much set by and desired , and not slighted or despised . Now having given a plain and experimental account of this nice and difficult Point , which I hope may have reached to the satisfaction of the doubtful , I shall now , by virtue of a heavenly Commission given me from the Lord , give counsel and caution to three sorts and degrees of Persons . The First of this is to them that do question , Whether there be any Spirit of Prophecy or Revelation given forth since the Apostles deceased , as believing all dyed with them ? This would be a sad and deplorable thing , if God should since that Age cut off the spring of Revelation from its original , that so the Sheep and Lambs of Christs flock should no more expect to be fed from the fresh springing Pastures , where no footing hath been , as also to drink of those flowing Rivers of Life that renew daily from the fount of the God head ; let such but call to mind and consider those many Scripture-Prophecies and Promises concerning the continuation of this Gift unto the very end of time , both in the old and new Testament ; I shall mention only some of the latter ; John 14. 16 , 17 , 18. 2 Cor. 4. 8. 1 Cor. 2. 10 , 11 , 12 , 13 , 14. John 2. 28. Heb. 8. 9 , 10 , 11. Many more than these Scriptures could call up for confirmation of the continued run of the Spirit throughout all Ages , Christ by his Spirit comforting us , saying , Lohe would be with his to the end of the World , Now , as from the Lord , I beseech you , not to eclipse the light of the Day-star ( 2 Pet. 1. 19. ) in your own Souls , nor quench the Spirit , nor despise Prophecying , then may the witness of Jesus rise in you , to confirm this most glorious Ministration , as a burning Lamp of Revelation . A word of Love-caution is to another sort of Persons , who are entred into this Ministration , in its first degree , and are under the Spirits discipline and teaching ; the word of Counsel , from the Father of Spirits , is this , That they keep precisely to the Rules and Laws of the Spirit ; for there will be expected from such more shining and singular Conversation , shewed forth in a self-denying Life , dying to all of those mortal things and sensual enjoyments , that strangle and choke the fiery Breath of the holy Spirit , to stop it from kindling further and deeper in the Soulish Essence , that so there may be a coming up to a mighty Increase and Fruitfulness in the love and unity of the Spirit , having all tenderness to support , love and cherish each Olive Plant that springeth out of this Eden Garden , which is watered by the holy Mists and dropping Dews of the Spirit . Now to the third sort , this word of Wisdom and Counsel doth greet them , whom we discern to be of a high and lofty stature , having shot forth their Branches in great lustre and glory , as having got beyond all declarative Revelations and Teachings , as not receiving or needing any but what their own center of Light will supply them withal , here-from inclining to slight what lies in bank and store with their fellow-Labourers for this same Treasure , to such this word is sent , that they carry it in great humility and lowliness of Mind , prefering each ones gift before , or as their own , maintaining all sweet and lovely Fellowship , with those of lower or higher degrees , in mutual Concord and Harmony , for the maintaining a holy Fraternity and spiritual Neighbourhood , although each Saint may have a full Provision and plentiful Portion of Spirit in themselves , so as they have no dependance on another , yet love is freely communitive , and disperseth it self in great variety , so as what one Saint is gifted and furnished with , the other may want of that sort and kind , and so a heavenly Traffick and Correspondency may be maintained , feeding and feasting with each other , on the various Fruits , as all springing from one Stock and Tree of Life ; for it is experienced , that much increase of the holy Anointing hath flown forth by the converse and declaration of divine Inspirations , from one Saint to another , the which hath begotten a new and spiritual Generation , as in former Ages , so in this , sending forth divine sparks of Light and Love , for the gathering in of the holy priestly Train , that are to make up the Temple-Glory , till the which shall come to be compleated , there will be all need of this holy in spiring Breath to be breathed from one to another , whether by vocal Voice , inspeaking or converse , as the holy Spirit shall go forth in its various operations , for the edifying of the Body of Love , for a holy Convocation to the Lord. In the hopeful Expectation of which , I have been driven to disclose these great and deep secrets , being assured , That this Generation shall not pass away before there shall be a fulfilling of what hath been revealed & prophecied of in this little Tract ; and blessed are they that shall have their lot and portion herein : There is a rich Bank yet behind , from whence the oily Springs do fill , that may be emptied forth , when Vessels are made more fine , and ready thereof to take in ; for the which we shall wait and seek to find some such for to partake of that rich and weighty Prize , that yet lieth in the secret & eternal Mine ; for there is Vally deep , which under , the Water of Life doth lie , that will bring forth the fruitful Olive Plants , that shall be there fed and nourished hiddenly , till of a strong and full grown stature in Spirit and Power they may come for to be ; then will they shew themselves to the true Israel of God universally , that the Priestly Kingdom may come for to spread and flourish every where , in power and great glory , sealed with Mission of the holy Ghost , acting and going forth in signal miraculous working Powers , for confirmation of the truth of this Dispensation , in such a way as none shall resist , nor any dark Magician shall be able to counterfeit ; for so strong and impregnable is the Foundation of this Temple-body of glory , that neither Dragon , Beast or false Prophet shall be able it to undermine , it being built and compact together of precious Saphire Stones , transparent for Beauty and Glory , the Jasper Stone being both Foundation and Covering thereon , then will the shout of a King be heard in the Land of Salvation . Oh! ye holy and elect of God , where-ever you have been hid , appear , if you have put on your anointed Shield , promote and help forward this royal Priesthood , wherein the lively express of the holy Ghost is to be manifested : Oh! that some fitch might be known , that hereto do give themselves , and mind no other thing , as the Lords approved Work-men , that may come to build up the inward Priestly Temple , whose Furniture and Glory shall be the Gifts and Powers of the holy Ghost . And now , what have I more to do , but to wait in hope , that the pure flaming Spirit may henceforth go forth to gather in this Priestly Host , who , as in a reathed Chain of Love , united may be inseparable , that so we may come to take our degrees of Prophets , Priests and Kings , for the making good what hath been in this Treatise revealed ; which though in the form of a dead Letter , yet O God , as the Auther hereof , did in the writing meet with a mighty flow of the anointing Presence ; so let the same out-flowing Spring accompany such whom thou hast ordained to be taken into this holy Priestly Order , to which give thy Amen , O great High-Priest , to whom the Glory hereof doth belong . Even so let that Kingdom come into this World , that shall consist of Kings , Priests and Prophets ; with all such Righteous Plants , let the whole Earth be plantd , for Joy and Praise to him who is the Antient of Days . Hellelujah to him who is KING of Kings . THE END Notes, typically marginal, from the original text Notes for div A49872-e280 As you may see in the Book , entituled , The Heavenly Cloud , by the same Author . Notes for div A49872-e1540 Meaning the Book of the Heavenly Cloud Acts 1. 4. Ephef . 1. 10. Rom 6. 14. Notes for div A49872-e2000 Rev. 11 10. Rom 5. 12 Gen 3 5. Isa. 55. v. 1. The opening of the first Seal , Rev. 6. v. 1 , 2. The opening of the second Seal Rev. 6. v. 3 , 4. The opening of the third Seal , Rev 6. 5 , 6. The opening of the fourth Seal . Rev. 6 7 , 8 Pa●●icular experiences co●●●rning this seal opening . The open ing of the fifth Seal . Rev. 6 , 9 , 10 , 11. The opening of the sixth Seal . Rev. 6 14. to the end , & chap 7. Rev. 2. 3. The seventh Seal : shown by way of Vision , some space of time after the opening of the other Seal . The seventh Seal is included in the seven Thunders , opening as the effect of this Seal . The frst Thunder The second Thunder . The third Thunder . The fourth Thunder . The fifth Thunder . The sixth Thunder . The seventh Thunder . January , 2d , 1682. So soon as desired , that is to be understood , carried up in a Spiritual Transportation . First Property . Second Property . Third Property Fourth Property . Fifth Property . Sixth Property of the Soul. Seventh Property . Rev. 121. Meaning Wisdom , who is God's esposed Virgin . For this Virgin-Nativity , see into she Wisdom of Sedemon , Chap. 6. 7. Which five Gates were the 5 Sences spoken of before . Now proceed we to the following Gates . By Sophia is meant Virgin-Wisdom . See Rev 18. 11 , 12 , &c. The word Magia is the created Power of the-Holy Ghost , so to be undestood as often as named . A weighty Expression from Emmanuel . Methinks I hear some say , This is such a new Model as is wonderful strange ; Pray open the Mystery of it yet more fully . Answer ; I only can give out what the Measuring Line of the Spirit hath fathomed , and no more . Magia is the Faith of the operation of the Holy Ghost . A fresh Prophetical opening upon this subject Seven days of Solitude from all of mortal Society as might be avoided . Notes for div A49872-e11150 The which hath induced the Author to publish these divine Secrets Col. 3 12. The General Epistle of John , ch . 16. 17. & ch 4. 7. 8 , ● , 10 , 11. That is , Love's Infancy , before it grows strong . Notes for div A49872-e13010 For the Kingdom was here delivered up , and God became all in all . Which Body is the Ark of the living presence , soto be understood . Mal. 18. 18. Joh. 20. 23. That is , by incorporation with Christ , their sinless Life , all Purely acting in them . How blind to time , must that eye be , Who would see the glories of Eternity ? Sure those who Heaven most desire , They from all of the Earth do most retire . 
A28541	----	The way to Christ discovered by Iacob Behmen ... ; also, the discourse of illumination, the compendium of repentance, and the mixt world, &c. Weg zu Christo. English Böhme, Jakob, 1575-1624. 1648 Approx. 375 KB of XML-encoded text transcribed from 176 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A28541 Wing B3426 ESTC R19225 12258480 ocm 12258480 57657 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28541) Transcribed from: (Early English Books Online ; image set 57657) Images scanned from microfilm: (Early English books, 1641-1700 ; 171:4) The way to Christ discovered by Iacob Behmen ... ; also, the discourse of illumination, the compendium of repentance, and the mixt world, &c. Weg zu Christo. English Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? Böhme, Jakob, 1575-1624. Selections. English. 1648. [5], 119, [7], 65 [i.e. 67], [9], 48, [2], [2], 37, [1], [4], 47, [2] p. Printed by M.S. for H. Blunden ..., London : 1648. Translation of: Der Weg zu Christo. Translation attributed to John Sparrow. All parts have special title pages. Reproduction of original in Bodleian Library. Of true repentance (1648) -- Of true resignation (1647) -- Of regeneration (1648) -- Dialogue ... concerning the super-sensuall life (1648) -- Discourse between a soule hungry and thirsty ... and a soule enlightned (1648) -- An appendix to a large treatise of election ... this appendix is a compendium of repentance (1648). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Mysticism -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE WAY TO CHRIST Discovered . BY IACOB BEHMEN . In these Treatises . 1. Of true Repentance . 2. Of true Resignation . 3. Of Regeneration . 4. Of the Super-rationall life . ALSO , The Discourse of illumination : The Compendium of Repentance . And the mixt world , &c. LONDON , Printed by M. S. for H. Blunden at the Castle in Corn-hill , 1648. THE FIRST BOOK Of true Repentance . SHEWING , How man should stir up himself in mind , and will in himselfe : and what his earnest purpose and consideration must be . Written in the Germane Language Anno , 1622. BY JACOB BEHMEN . MARK . 1. 15. The time is fulfilled , and the Kingdome of God is come neer : Repent and believe the Gospel . Printed by M. S. 1648. The AUTHORS Preface to the Reader that loveth God. REader , who lovest God , if thou wilt use this Booke aright , and act in good earnest , thou shalt certainely finde the benefit thereof ; but I desire thou mayest be warned , that ( if thou art not in earnest , ) not to meddle with the deare Names of God , in which and by which the Most High Holinesse is named , stirred , and powerfully desired , lest they kindle the Anger of God in thy soule . For we must not abuse the Holy Names of God ; This little Booke is onely for those , that would faine repent , and are in a desire to beginne . Both sorts will finde what manner of words are therein , and whence they are born . Be you herewith commended to the Eternall goodnesse and mercy of God. OF TRUE REPENTANCE . How Man must stirre up himself in will and minde ; and what his consideration and earnest purpose must be when he will * performe powerfull ( and effectuall ) Repentance : and with what mind he must appeare before God , when he will aske and obtaine of him remission of sinnes . WHen man will go about Repentance , and with his prayers turne to God ; before he begin to pray , he must consider his own minde , that it is wholly and altogether turned away from God , that it is become faithlesse to God , that it is onely bent upon this temporall , fraile and earthly life , bearing no sincere love towards God and his neighbour ; and also that it wholy lusteth and walketh contrary to the commandements of God , seeking it selfe onely , in the temporall and transitory lusts of the flesh . Secondly , he must consider that all this is an enmity against God , which Satan hath raised and stirred up in him , by his deceit in our first Parents ; for which abominations sake we die the death , and must undergo corruption with our bodies . Thirdly , he must consider the three horrible chaines wherewith our soule is fast bound during the time of this earthly life : the first is the severe Anger of God , the Abysse and darke world , which is the Center and creaturly life of the soule . The second , is the desire of the devill against the soule , whereby he continually fifteth and tempteth the soul and without intermission striveth to throw it from the truth of God into vanity , viz. into pride , covetousnesse , envie and anger , and with his desire bloweth up and kindleth those evill properties in the soule , whereby the will of the soule turneth away from God and entreth into selfe . The third and most hurtfull chaine , wherewith the poore soule is tied , is the corrupt & altogether vaine , earthly and mortall flesh and blood , full of evill desires and inclinations . Here he must consider , that he lieth close prisoner with soule and body , in the mire of sinnes , in the anger of God , in the jawes of the pit of Hell ; that the anger of God burneth in him in soule and body , and that he is that stinking keeper of Swine , that hath spent and consumed his fathers inheritance , ( viz. the love and mercy of God ) with the fatted swine of the divill in earthly pleasures , and hath not observed the deare Covenant and atonement of the innocent death and passion of Jesus Christ , which Covenant God of meere Grace hath * given into our humanity and reconciled us in him ; also he must consider that hee hath wholy forgotten the Covenant of holy Baptisme ( in which he hath promised to be faithfull and true to his Saviour , ) and so wholy defiled and obscured his righteousnesse with sinne , ( which righteousnesse God hath freely bestowed upon him in Christ : ) that hee now standeth before the face of God with the faire garment of Christs innocency ( which he hath defiled : ) as a dirty ragged and patched keeper of Swine , that hath continually eaten the graines of vanity with the devills swine , and is not worthy to be called a Sonne of the Father and member of Christ. Fourthly , he must earnestly consider , that wrathfull death waiteth upon him every houre and moment , and will lay hold on him in his sinnes , in his garment of a Swine keeper , and throw him into the pit of hell , as a for sworne person and breaker of faith , who ought to be kept in the darke dungeon of death to the judgement of God. Fifthly , he must consider the earnest and severe judgement of God , where he shall be presented living with his abominations before the judgement ; & all those whom he hath here offended and injured with words and works , and caused to doe evill , ( so that by his instigation or compulsion they also have committed evill ) shall come in against him , cursing him , and all this before the eyes of Christ , and also before the eyes of all holy Angels and men : and that there he shall stand in great shame and ignominy , and also in great terror and eternall desperation , and that it shall for ever grieve him that he hath fool'd away so great and eternall happinesse and salvation for the pleasure of so short a time , and not looked to himselfe better , that he might also have beene in the communion of the Saints , and have injoyed eternall light , and divine power and vertue . Sixtly , he must consider , that the ungodly loseth his noble image ( God having created him for his Image ) and getteth in stead thereof a deformed a vizard , like a hellish worme or ugly Beast , wherein he is Gods enemy and against heaven and all holy Angels and men , and that his communion is for ever with the devills and hellish wormes in the horrible darknesse . Seventhly , He must earnestly consider the eternall punishment and torment of the damned , that in eternall horror they shall suffer torments in their abominations , which they have committed here , and may never see the land of the Saints in all eternity , nor get any ease or refreshment , as appeareth by [ Dives ] the rich man. All this , man must earnestly and seriously consider , and remember , that God hath created him in such a faire and glorious Image , in his owne likenesse , in which he himselfe will dwell , that he hath created him in his praise for mans owne eternall joy and glory , viz , that he might dwell with the holy Angels , and children of God , in great joy , power and glory , in the eternall light in singing and melodious harmonie of the angelicall and divine Kingdome of joy , to rejoyce eternally with the children of God without feare of any end , where no evill thoughts could touch him , neither care nor trouble , neither heate nor cold , where no night is knowne , where there is no day or time any more , but an everlasting joy , where soule and body tremble for joy , and where he should rejoyce at the infinite wonders and vertues in brightnesse of colours and ornament of the infinite begetting in the wisedome of God , upon the new christaline Earth , which shall be as transparent glasse ; & that he doth so wilfully lose all this , for so short and poore a times-sake , which yet in this vanity , in the evill life of the voluptuous flesh , is full of miserie feare and trouble , in meere vexation ; and it goeth with the wicked as with the righteous , as the one must die so must the other , yet the death of the Saints is an entrance into the eternall rest ; but the death of the wicked an entrance into the eternall unquietnesse . Eightly , He must consider the course of the world , that all things are but a play , wherewith he spendeth his time in unquietnesse ; and that it goeth with the rich and mighty , as with the poore and the begger ; that all of us equally live and move in the foure Elements ; and that the mouthfull or morsell of the poore , is as relishing and savoury to him in his toyle and labour , as that of the rich is to him in his cares ; also that all of us doe live b in one breath , and that the rich man hath nothing but the pleasure of the palate and the lust of the eye more then other men , for else it goeth with the one as with the other ; for which lust of the eye , man so foolishly forgoeth so great a happinesse , and for the sake thereof bringeth himselfe into so great and eternall unquietnesse . In this consideration man shall feele in his owne heart and minde ( especially if he c represent and set before his eyes his owne end ) that he shall d get a hearty sighing and longing after the mercie of God ; and will begin to bewaile his committed sinnes , that hee hath spent his dayes so ill , and not observed nor considered , that he standeth in this world in a field , in the growing to be a fruit , either in the Love or in the Anger of God : and then he will first begin to find in himselfe , that he hath not yet laboured at all in the vineyard of Christ , and that he is a drie branch in the vine of Christ. And then in many , ( whom the Spirit of Christ toucheth in such a consideration ) there ariseth aboundant sorrow , griefe of heart , and inward lamentation over the dayes of his wickednesse , which he hath spent so in vanity , without any working in the Vineyard of Christ. Such a one , now , whom the Spirit of Christ bringeth into sorrow and Repentance ; so that his heart is opened , that he can know and bewaile his sins , is very easily to be helped ; he needeth but to draw to him the promise of Christ , viz. That God willeth not the death of a sinner , but that he wisheth them all to come unto him and hee will refresh them ; and that there is great joy in heaven for one sinner that repenteth : let such a one but lay hold on the words of Christ , and wrap himselfe up into the passion and death of Christ. But I will speake with those , who feele indeede a desire in themselves to repent , and yet cannot come to acknowledge , and sorrow for their committed sins , the flesh saying continually to the soule : stay a while , it is well enough , or it is time enough to morrow , and when to morrow is come , yet the flesh saith again , to morrow ; the soul in the meane while sighing and fainting , conceiveth neither any true sorrow for the sinnes it hath committed , nor any comfort : Unto such a one I say I will write a processe or way which I my selfe have gone [ that hee may know ] what he must doe , and how it went with me , if peradventure any be minded to follow it , and then he shall perceive what is hereafter written . * A processe of Repentance . WHen any man findeth in himself , by the former consideration , a hunger , that he would willingly repent , and yet findeth no true sorrow in himselfe for his sinnes which hee hath committed , and yet [ perceiveth ] an hunger , or desire to sorrow ; being the poor & captive soule continually sigheth , feareth , and must acknowledge it selfe guilty of sinnes before the Judgement of God : such a one I say can take no better course then this , viz. to wrap up his senses and minde , and also his reason together , and make to himselfe at the same time presently in the first consideration , ( when he perceiveth in himselfe a desire to repent ) a mighty strong purpose and resolution that he will this very houre , nay , this minite immediatly , enter into Repentance , and go forth from his wicked way , and not at all regard the power and honour of the world , and if it should be required , would forsake and disesteeme all things for true Repentance sake , and take such an earnest firme and strong resolution that he will never goe forth from it againe , though he should be made the foole & scorne of all the world for it : and that with his minde he will goe forth from the beauty and pleasure of the world , and patiently enter into the Passion and Death of Christ in and under the Crosse , and set all his hope and confidence upon the life to come ; and that now in righteousnesse and truth he will enter into the Vineyard of Christ , and doe the will of God ; and in the Spirit and will of Christ begin and finish all his actions in this world , and for Christs Word and Promise sake , ( who hath promised us heavenly reward ; ) willingly suffer and beare every adversitie and crosse , that he may but be numbred in the communion or fellowship of the children of Christ , and in the bloud of the Lambe Jesus Christ be incorporated and united unto his Humanity . He must firmely imagin to himself , & wholly wrap up his soule in this , that in this his purpose he shall obtaine the love of God in Christ Jesus , and that God will give unto him , according to his faithfull promise , that noble pledge , the holy Ghost for a beginning , that , in the Humanity of Christ , as to the heavenly divine substance , he shall be borne a new againe in himselfe , and that the Spirit of Christ will renew his minde , a with his Love and Power , and strengthen his weake faith ; also that , in his divine hunger , he shall get the flesh and bloud of Christ for foode and drinke in the desire of his soule , which continually hungreth and thristeth after b it , and with the thirst of the soule drinke the water of eternall life , out of the sweete fountaine of Jesus Christ , as Christs most true and stedfast Promise is . He must also wholly and firmely c imagine to himselfe the great love of God. That God willeth not the death of a sinner , but that he repent and live ; that Christ calleth poore sinners so kindly and graciously to himselfe , and will refresh them , and that God hath sent his Sonne into the world , to seeke and save that which is lost , viz. the poore repentant and returning sinner ; and that for the poore sinners sake he hath given his Life into Death , and died for him in our Humanity which he tooke upon him . Furthermore he must firmely imagine to himselfe , that God in Christ Jesus , will much rather heare him and receive him to grace , then he come : and that God in the love of Christ in the most deare and precious Name JESUS , cannot Will any evill : that there is no angry countenance [ at all ] in this Name , but that it is the highest and deepest love & faithfulnesse , the greatest sweetnesse of the Diety in the great Name JEHOVAH , which he hath manifested in our Humanity d corrupted , and e disappeared as to the heavenly part , which in Paradise disappeared through sinne ; and therefore moved himselfe in his heart to flow into us with his sweet love , that the anger of his Father , which was kindled in us , might be quenched and turned into love by it ; all which was done for the poor sinners sake , that he might get an open gate of grace againe . In this consideration he must firmely imagine to himselfe , that this very houre and instant he standeth before the face of the holy Trinity , and that God is really present within and without him , as the holy Scripture witnesseth saying : Am not I he that filleth all things ? and in another place it saith , The word is neere thee in thy mouth , and in thy heart : also it saith , We will come unto you and make our dwelling in you ; also , Behold , I am with you always even to the end of the world ; also , The Kingdome of God is within you . Thus he must firmely know and beleeve , that with his soule he standeth really before the face of Jesus Christ even before the holy Deity , and that his soule hath turned its backe to the face of God , and [ must resolve ] that he will this very houre turne the eyes and desire of his soule towards God againe , and with the poore lost and returning sonne come to the Father . He must with the eyes of his soule and minde cast downe , in feare and deepest humility , beginne to confesse his sinnes and unworthinesse before the face of God as followeth . A short forme of Confession before the eyes of God. Every one , as his case and necessitie requireth , may order and enlarge this confession as the holy Ghost shall teach him . I will but set downe a short direction . O , Thou great unsearchable God , Lord of all * things ; Thou , who in Christ Jesus , of great love towards us , hast manifested thy selfe with thy holy substance in our Humanity : I , poore unworthy sinfull man ▪ come before thy Presence , which thou hast manifested in the Humanity of Jesus Christ , ( though I am not worthy to lift up mine eyes to thee , ) acknowledging and confessing before thee , that I am guilty of unfaithfulnesse and breaking off from thy great love and grace which thou hast freely bestowed upon us . I have left the Covenant , which of meere grace thou hast made with me in Baptisme , in which thou hast received me to be a child and heire of eternall life , and have brought my desire into the vanity of this world , and defiled my soule therewith , and made it altogether beastiall and earthly , so that my soule knoweth not it selfe , because of the mire of sinne , but accounteth it selfe a f strange child before thy face , not worthy ▪ to desire thy grace . I lie in the filth of sinne , and the vanity of my corrupt flesh , up to the very lipps of my soule , and have but a small sparke of the living breath left in me , which desireth thy grace . I am so dead in vanity , that , in this vanity , I dare not lift up mine eyes to thee . O God in Christ Jesus , Thou who for poore sinners sakes didst become Man to helpe them , to thee I complaine , to thee I have yet a sparke of refuge in my soule : I have not regarded thy purchased inheritance , which thou hast purchased for us poore men by thy bitter Death , but made my self partaker of the heritage of vanity , in the anger of thy Father , in the curse of the earth , and am ensnared in sinne and halfe dead as to thy Kingdome . I lie in feeblenesse as to thy strength and the wrathfull death waiteth for mee : the devill hath poisoned me , so that I know not my Saviour ; I am become a g wilde branch in thy tree , and have consumed mine inheritance which is in thee , with the devills Swine : what shall I say before thee , who am not worthy of thy grace ? I lie in the sleepe of death which hath captivated me , and am fast bound with three strong chaines ▪ O thou breaker-through-death , assist thou me I beseech thee , I can not , I am able to doe nothing ; I am dead in my selfe , and have no strength before thee , neither dare I for great shame lift up my eyes before thee , for I am the defiled keeper of Swine , and have spent my inheritance with the false adulterous whore of vanity in the lusts of the flesh ; I have sought my selfe in my owne lust , and not thee . Now in my selfe , I am become a foole , I am naked and bare , my shame standeth before thy eyes , I cannot hide it , thy judgement waiteth for mee , what shall I say before thee , who art the Judge of all the world ? I have nothing else to bring before thee , here I stand naked and bare before thee , and I fall downe before thy face , bewailing my misery , and flie to thy great mercy , though I am not worthy of it , yet receive me but in thy Death , and let me but die from my death in thy Death ; cast me down I pray thee to the groūd in my received h self and kill this self of mine through thy death , that I may live no more to my selfe , seeing I , in my self worke [ nothing ] but sin , therefore I pray thee cast downe to the ground this wicked beast which is full of false deceit and selfe-desire , and deliver this poore soule from itsheavie bonds . O mercifull God , it is thy love and longsuffering that I lie not already in hell , I yeeld my selfe , with my whole will , sences and minde up into thy grace , and flie to thy mercy . I call upon thee through thy death , from that k small sparke of life in me , encompassed with death and hell , which open their throate against me , and would wholly swallow me up in death ; upon thee I call , who hast promised , thou wilt not quench the smoaking flaxe : I have no other way to thee but thy Death and Passion , because thou hast made our death Life by thy Humanity , and broken the chaines of Death , and therefore I sinke the desire of my soule downe into thy Death , into the gate of thy Death , which thou hast broake open . O thou great fountaine of the love of God , I beseech thee , [ helpe mee ▪ ] that I may die from my vanity , and sinne ; in the death of my Redeemer Jesus Christ. O thou breath of the great love of God , quicken I beseech thee my weake breath in me , that it may begin to hunger and thirst after thee . O Lord Jesus , thou sweete strength , I beseech thee give my soule to drinke of thy fountaine of Grace thy sweete water of eternall life , that it may awake from death and thrist after thee . O how extreame fainting I am for want of thy strength . O mercifull God doe thou turne me I beseech thee , I can not [ turn my selfe ] O thou vanquisher of death , helpe me I pray thee to wrestle : How fast doth the Enemy hold me with his three chaines , and will not suffer the desire of my soule to come before thee ! I beseech thee , come and take the desire of my soule into thy selfe , be thou my drawing to the Father , and deliver me from the devills Bonds , looke not upon my deformity in standing naked before thee having lost thy garment : I pray thee doe but thou cloath my breath which yet liveth in me , and desireth thy grace , and let me yet once see thy salvation ! O thou deepe love , I pray thee take the desire of my soule into thee ; bring it forth out of the bonds of Death through thy Death , in thy Resurrection , in thee . O quicken me in thy strength , that my desire and will may begin to spring up and flourish anew . O thou vanquisher of death and of the wrath of God doe thou overcome in me l selfe , breake its will and bruise my soule , that it may feare before thee , and be ashamed of its owne will before thy judgement , that it may be obedient to thee as an instrument of thine , m subdue it in the bonds of death , take away its power , that it may Will nothing without thee . O God the Holy Ghost in Christ my Saviour , teach me I pray thee , what I shall doe , that I may turne to thee ; O draw me in Christ to the Father , and helpe me , that now and from hence forward I may goe forth from sinne and vanity , and never any more enter into it againe ; Stirre up in me a true sorrow for the sinnes I have committed : O keepe me in thy Bonds , and let me not loose from thee , lest the Devill sift me in my wicked flesh and bloud , & bring me again into the death of dea h : O enlighten thou my spirit ▪ that I may see the divine path , and walke in it continually ; O take that away from me , which alwayes turneth me away from thee ; O give me that which alwayes turneth me to thee ; take me wholy from my selfe , and give me wholy to thy owne selfe . O let me beginne nothing , let me will , thinke and doe nothing without thee . O Lord how long ! Indeed I am not worthy of that which I desire of thee : I pray thee let the desire of my soule dwell but in the gates of thy Courts , make it but a servant of thy servauts ; O deliver it out of that horrible pit , wherein there is no comfort nor refreshment . O God in Christ Jesus ! I am blinde in my selfe , and know not my selfe for vanity ; thou art hidden from me in my blindenesse , and yet thou art neere unto me : but thy wrath which my desire hath awakened in me , hath made me darke : O take but the desire of my soule to thee , prove it O Lord and bruise it , that my soule may attaine a Ray of thy sweete Grace . I lie before thee as a dying man , whose life is passing from his lipps , as a smale sparke [ going out , ] kindle it O Lord , and raise up the breath of my soule before thee . Lord I waite for thy Promise , which thou hast made , saying , As I live I will not the death of a sinner , but that he should turne and live . I sincke downe my selfe into the Death of my Redeemer Jesus Christ and waite for thee , thy Word is Truth and Life Amen . In this or the like manner every one may confesse his sinnes , as he himselfe findeth in his conscience , what finnes he hath brought his soule into . Yet if his purpose be truely earnest , to use a forme is needlesse , for the Spirit of God , which at that instant is in the will of the minde , will it selfe make the prayer for him , in his conscience ; for it is it [ the Spirit of God ] which in a true earnest desire worketh repentance , and intercedeth for the soule before God , through the death of Christ. But I will not hide from the beloved Reader , who hath a Christian purpose , [ but shew ] how it commonly useth to goe [ with those who are ] in such a firme purpose and resolution ; though it goeth otherwise with ▪ one then with another , according as his purpose is [ more or lesse ] earnest and great : for the Spirit of God is not bound , but useth diverse a wayes , as he knoweth [ fittest for ] every one . Yet he that hath beene in the warres , can tell how to fight , and informe another that may happen to be in the like case . Now if it so come to passe , that such a heart with a strong resolution and purpose doth thus come before God , and enter into repentance : it hapneth to it as with the Canaanitish woman , as if God would not heare ; the heart remaineth without comfort , its sins and unworthynesse do also present themselves , as if it were unworthy of comfort ; the mind is as it were b speechlesse , the soule groaneth in the deepe , the heart receiveth nothing , nor can it so much as poure forth its confession before God , as if the heart and soule were shut up : the Soule would faine , but the flesh keepeth it captive ; the Devill shutteth it up strongly , and representeth , to it the way of vanity againe , and tickleth it with the lust of the flesh , and saith in the minde , stay a while , doe this or that first ; gather money or goods aforehand that thou maist not stand in neede of the world , and then afterwards enter into an c honest life , into repentance , it will be time enough then . O how many hundreds doe perish in such a beginning , if they goe backe againe into vanity , and are as a young graft broken off with the winde , or weithered by the heate . Beloved soule , marke : if thou wilt be a champion in thy Saviour Christ against death and hell , and would'st have thy yong graft grow & become a tree in the Kingdome of Christ , thou must go on , and stand fast in thy first earnest purpose , it costeth thy first paternall inheritance , and thy body and soule too , to become either an Angell in God , or a Devill in Hell. If thou wilt be crowned , thou must fight , thou must overcome in Christ , and not yeeld to the Devill : thy purpose must stand firme , thou must not preferre temporall honour and goods before it ; when the spirit of the flesh saith , stay a while , it is not convenient yet : then the soule must say , now is my time , for me to goe backe againe into my fathers [ my native ] Countrey , out of which my father Adam hath brought me ; no creature shall keepe me backe , and though thou earthly body shouldest thereby decay and perish , yet I will now enter with my will and whole desire into the Garden of Roses of my Redeemer Iesus Christ , through his suffering and death into him , and in the death of Christ subdue thee thou earthly body , which hath swallowed up my Pearle from me , which God gave to my Father Adam in Paradise : and I will breake the will of thy voluptuousnesse , which is in vanity , and binde thee as a mad-dogge , with the chaine of my earnest purpose , and though thereby thou should'st become a foole in the account of all men , yet thou must and shalt obey the earnest purpose of my soule , none shall unloose thee from this chaine , but the temporall death . Whereto God and his strength helpe me . Amen . A short Direction , How the poore soule must come before God againe , and how it must fight for the noble garland , what kinde of weapons it must use , if it will goe to warres against Gods Anger , against the Devill , the World , and Sinne , against flesh and bloud , also against the [ influence of the ] stars and elements and all his other enemies . BEloved Soule , there is earnestnesse required to doe this , it must not be a meere commemoration or repeating of words ; the earnest resolved will must drive this worke , else nothing will be attained . For if the soule will obtaine the triumphant Garland of Christ from the Noble * Sophia it must wooe her for it in great desire of love , to get it at her hands , it must intreate her in her most holy Name for it , and come before her in most modest humility , and not like a lustfull Bull or a wanton Venus ; for so long as any are such , they must not desire these things ; for they shall not obtaine them , and though something should be obtained by such in that condition , it would be but as a glimpse . but a chast and modest minde may well obtaine so much , as to have the soule in its noble Image ( which died in Acam , ) quickened in the heavenly Corporality , as to the inward ground , and put on the Garland , yet , if this come to passe , it is taken off againe from the soule , and layed by as a Crowne useth to be , after a King is crowned with it , it is layed by and kept : so it is also with the soule , because it is yet encompassed with the house of sinne ; that if the soule should fall againe , it Crowne might not be defiled . This ● spoken plainely enough for the children that know and have tried these things : None of the wicked are worthy to know any more of them . * The Processe . A sober minde is there requisite which in an earnest purpose , all deepests humility , ( with sorrow for ● sinnes ▪ ) cometh before God , in which there is such a resolution , that a man will not enter any more into the old footsteps of vanity , and though the whole world should account , him a foole for it , and he should loose both Honour and Goods , nay and the temporall life also , yet he would abide constant therein . If ever he will obtaine the love and marriage of the noble Sophia , he must make such a vow as this in his purpose and minde . For Christ himselfe sayth : He that forsaketh not wife and children , brethren and sisters , money and goods , and all that even he hath , and even his earthly life , to follow me , he is not worthy of me : Here Christ meaneth the Mind of the soule , so that if there were any thing that would keepe the mind backe from it , though it have never so faire and glorious a pretence , or shew in this world , the minde must not regard it , but rather part with it , then with the love of the Noble Virgine Sophia , in the bud and blossome of Christ , in his tender Humanity in us , as to the Heavenly Corporality . For this is the Flower in Sharon , the Rose in the † Valley , wherewith Solomon delighteth himselfe , and termeth it his deare Love , his chast Virgine , which he loved so much , as all other Saints before and after him did , whosoever hath obtained her , called her his pearle . After what manner to pray for it , you may ●ee by this short direction following : the worke it selfe must be committed to the Holy Ghost , in every heart wherein it is sought : he ●ormeth and frameth the Prayer for him . The Prayer . I Poore unworthy person come before thee O Great and Holy God , and I lift up mine eyes to thee , though I be no● worthy , yet thy great mercy , viz. thy faithfull Promise in thy word , hath now encoucouraged me to lift the eyes of the de●i●e of my soule up to thee : for my soule hath now layd hold on the word of thy promise , and received it into it , and therewith it con●eth to thee , and though ●t be but a s●●ange childe before thee , which was d●s●●bedie●t unto thee , yet now it desireth to be obedient ▪ and my soule doth now i●fold it selfe with its desire into that word which became man , which became flesh and bloud , which hath broken 〈◊〉 and death in my humanity , which hath changed the Anger of God into love in the soule , which hath deprived death of its power , and hell of its victory in soule and body ; which hath opened a gate for my soule to the cleare face of thy strength and power . O Great and Most Holy God ; I have brought the hunger and desire of my soule into this most holy Word , and now I come before thee ▪ and in my hunger call into thee , thou living fountain , through thy word which became flesh and bloud : thy word being become the life in our flesh ▪ therefore I receive it firmely into the desire of my soule , as my owne life : and I p●erce into thee with the desire of my soul , through the word in the flesh of Christ ; viz. through his holy conception in the Virgine Mary , his whole Incarnation , his holy Nativity , his Baptisme in Jordan , his temptation in the wil●ernene , where he overcame the Kingdome of the Devill , and of this world , in the Humanity : through all his powerfull miracles , which he did on earth ; through his reproach and ignominy , his innocent death and passion , the shedding of his bloud , when Gods anger in soule and flesh was drowned : through his rest in the Sepulcher , when he awaked our father Adam ou● of his sleepe , who was fallen into a dead sleepe as to the Kingdome of Heaven ; through his love , which pierced through the Anger , and destroyed Hell in the soule ; through his resurrection from the dead , his ascention , the sending of the holy Spirit into our soule and spirit ▪ and through all his words and promises : [ one of which is ] that thou O God the Father wilt give the holy Spirit to them that aske it , in the Name and through the Word which became man. O thou life of my flesh , and of my soule in Christ my Brother , I beseech thee in the hunger of my soule , and intreate thee with all my powers , though they be weake , to give me ▪ what thou hast promised me , and freely bestow upon mee in my Saviour Jesus Christ , viz. his flesh for food , and his bloud for drinke , to refresh my poore hungry soule , that it may be quickened , and strengthened in the Word which became man , by which it may long and hunger after thee aright . O thou deepest love in the most sweete Name JESUS , give thy selfe into the desire of my soule , for therefore thou hast moved thy selfe , and according to thy great sweetnesse manifested thy selfe in the humane nature ▪ and called us to thee , us that hunger and thirst after thee , and hast promised us that thou wilt ref●esh us ; I now open the lips of my soul to thee O thou sweet Truth ; and though I am not worthy to desire it of thy holines , yet I come to thee through thy bitter passion & death thou having sprinkled my uncleanesse with thy bloud , and sanctified me in thy Humanity , and made an open gatefor me through thy death , to thy sweete love in thy bloud , through thy five holy wounds from which thou did'st shed thy bloud ; I bring the desire of my soule into thy love . O Jesus Christ , thou Sonne of God and man , I pray thee receive into thy selfe thy purchased inheritance , which thy Father hath given thee . I crie within me , [ that I may enter ] thorough thy holy bloud and death into thee ; Open thy selfe in mee , that the Spirit of my soule may reach thee , and receive thee into it . Lay hold on my thirst in me with thy thirst ; bring thy thirst after us men , which thou haddest upon the Crosse , into my thirst , and give mee thy bloud to drinke in my thirst , that my death in me which holdeth me captive , may be drowned in the bloud of thy love , and that my a extinguished Image , ( which as to the Kingdome of Heaven dis appeared in my father Adam through sinne ) may b made alive through thy powerfull bloud , and cloath my soule with it âgaine , as with the new body which dwelleth in heaven , in which Image , thy holy power and word which became man dwelleth , which is the Temple of thy holy Spirit , which dwelleth in us : as thou hast promised us , saying , we will come to you , and dwell in you . O thou great Love of Jesus Christ , I can doe no more but sinke my desire into thee , thy word which became man , is truth : since thou hast bidden me come , now I come . Be it unto me according to thy Word and Will. Amen . A Warning to the Reader . BEloved Reader , of love to thee , I will not conceale from thee what is here earnestly signified to me . If thou lovest the vanity of the flesh still , and ar● not in an earnest purpose on the way to the ‖ new birth , intending to become a new ▪ man , then leave the above written words in these Prayers unnamed , or else they will turne to a judgement of God in thee . Thou must not take the holy names in vaine , thou art faithfully warned , they belong to the thristy soule : if the soule be in earnest , it shall finde by experience what [ words ] they are . A Direction , How the soule must meete its beloved , when it s beloved knocketh in the Centre , in the shut chamber of the soule . BEloved soule thou must be earnest , without intermission , thou shalt certainely obtaine the love of a Kisse from the * noble Sophia in the holy Name JESUS , for shee standeth however before the doore of the soule knocking & warning the sinner of his wicked way : Now if he once thus desireth her love , she is ready for him , and kisseth him with the beames of her sweete love , from whence the heart receiveth joy , but she doth not presently lay her selfe into the Marriage bed with the soule ; that is , shee doth not presently awaken the extinguished heavenly image in her selfe which disappeared d in Adam ; there is danger to man in it ; for if Adam and Lucifer fell , e it may then easily so come to passe with man he being yet so strongly bound in vanity . The bond of thy Promise must be faithfull , before she will crowne thee ; thou must be tempted first and tried ; she taketh the beames of her love from thee againe , to see whether thou wilt prove faithfull ; also she letteth thee stand and answereth thee not so much as with one looke of her love : for before she will crowne thee thou must be judged , that thou mightest tast the f bitter potion which thou hast filled for thy selfe in thine abominations : thou must come before the gates of hell first , and there shew forth thy victory for her in her love , in that strength , wherewith she beheld thee in opposition to the devills aspect . Christ was tempted in the wildernesse , and if thou wilt put on him , thou must go through his whole g progresse from his Incarnation to his Assention : and though thou art not able nor needest to doe that which he hath done ; yet thou must enter wholly into his processe and therein die continually from the vanity of the soule , for the virgin Sophîa espouseth not her selfe to the soule except in this property which springeth up in the soule through the death of Christ , as a new plant standing in heaven : the earthly body cannot comprehend her in this h life , for it must first die from vanity ; but the heavenly Image which disappear'd in Adam , viz. the true seede of the woman ( wherein God became man ▪ and into which he brought his living seede , the heavenly substantiality , ) is capable of the Pearle , after the manner it came to passe in Mary in the i limit of the Covenant . Therefore take heede what thou dost , when thou hast made thy prom●se , keepe it , and then shee will crowne thee rather then thou wouldst be crowned , but thou must be sure when the Tempter commeth to thee with the pleasure , beauty , and glory of the world , that then thy minde reject it and say ; I must be a servant and not a master in the Vineyard of Christ ; I am but a servant of God in and over all that I have and I must doe with it as his Word teacheth me ; my heart must sit downe with the simple and lowly , in the dust , and be humble alwayes . What state and condition soever thou art in , humility must be in the front , or else thou wilt not obtain her marriage : the free will of thy soule must stand as a champion : for it the devill cannot k prevaile against the soule with vanity , and if the soule will not bite at the baite , then hee commeth with the soules nworthinesse and catalogue of sinnes , and then thou must fight hard , and here the merits of Christ must be set in the front , or else the creature cannot prevaile against the devill , for in ▪ this it goeth so terribly with many that the outward reason thinketh that person to be distracted , and po●ened with the devill : the devill defendeth himselfe so horribly in many ( especially if he have had a great l Fort of prey in him ) that he must be stoutly assaulted before he will depart and leave his fort of prey , here heaven and hell are fighting one against the other . Now if the soule continue constant and getteth the victory over the devill in all his a●●aults ▪ disesteeming all temporall things for the love of its noble Sophia , then the precious garland will be set ▪ upon it for a m token of victory . Here the virgine , ( which manifesteth her selfe from the deare name JESUS with Christ ▪ the treader upon the Serpent , Gods anointed ) commeth to the soule , and kisseth it with her sweetest love in the essence most inwardly and impresseth her love into its desire for a token of victory : and here Adam in his heavenly part riseth againe from death in Christ ; of which I cannot write , for there is no pen in this world that can expresse it , it is the wedding of the Lambe , where the noble Pearle is sowne with very great triumph , though in the beginning it be small like a graine of mustard-seed , as Christ saith . Now when the wedding is over , the soule must take heed that this Tree n oft spring and grow , as it hath promised its Virgine . For then the Devill will presently come with his tempestuous storme , ungodly people , who will scoffe at , contemne and crie down this for madnesse , and then a man must enter into the Processe of Christ , under his crosse : Here it will appeare indeed and in truth what Christians we are : here he must suffe himselfe to be proclaimed a foo●e and ungodly wretch ; nay his greatest friends , who favoured him , or flattered him in the lusts of the flesh , will now be his enemies , and though they know not why yet they will hate him : thus Christ hideth his Bride wholy under the crosse , that she may not be knowne in this world ; The Devill also striveth that these children may be hidden from the world , lest perhaps many such branches should grow in that Garden which he supposeth to be his . This I have set downe for the Information of the Christian-minded Reader , that he might know what to doe if the same should befall him . A very earnest Prayer in Temptation : Against Gods Anger in the Conscience , and also against flesh and bloud , when the Tempter cometh to the soule , and wrestleth with it . MOst deep Love of God in Christ Jesus , leave me not in this distresse , I confesse , I am guilty of the sinnes which now rise up in my minde or conscience , if thou forsake me , I must sinke : hast thou not promised me in thy word , saying , If a mother could forget her child , which yet can hardly be , yet thou wilt not forget me : thou hast set me as a signe in thine hands which were pierced through with sharpe nailes , and in thy open side whence bloud and water gushed out . Poore man that I am , I am caught in thy Anger , and can in my ability doe nothing before thee ; I sink my selfe downe into thy wounds and death . O Great Mercy of God , I beseech thee deliver me from the Bonds of Satan ; I have no refuge in any thing , but onely in thy holy wounds and death ; into thee I sinke downe in the anguish of my conscience , doe with me what thou wilt ; In thee I will now live or die , as pleaseth thee , let me but die and perish in thy death , do but bury me into thy death , that the anguish of hell may not touch me . How can I excuse my selfe before thee ? that knowest my heart and reines , and settest my finnes before mine eye● , I am guilty of them , and yeeld my self into thy Judgement , accomplish thy Judgment upon me , through the Death of my Redeemer Jesus Christ. I fly unto thee thou righteous Iudge through the Anguish of my Redeemer Iesus Christ , when he did sweate the bloudy sweat on the Mount of olives for my sake , and was scourged of Pontius Pilate for me , and suffered a crown of thornes to be pressed on upon his head , that his bloud came forth . O Righteous God hast thou not set him in my stead : he was innocent , but I guilty , for whom he suffered , wherefore should I despaire under thy wrath ? O blot out thy anger in me , through his anguish , passion , & death : I give my selfe wholly into his anguish , passion & death : I will stand still in his anguish , & passion before thee , do with me what thou pleasest , onely let me not depart from his anguish : thou hast freely given me his anguish , and drowned thy Wrath in him . and though I have not accepted it , but am departed from him , and am become faithlesse , yet thou hast given me this precious pledge in my flesh and bloud , for he hath taken my flesh and soule upon his heavenly flesh and bloud , ] and hath satisfied the Anger in my flesh and soule in him , with his heavenly bloud . Therfore receive me now in his satisfaction , and put his anguish , passion and death in thy wrath , which is kindled in me , and breake thy Iudgement in me in the bloud of his love . O Great Love ! in the Bloud and and Death of Iesus Christ , I beseech thee breake the Fort of prey , which the Devill hath made , and built up in me , where he resisteth me in the way of thy grace ; drive him out of me , that he may not overcome me , for no one living can stand in thy fight , if thou withdraw thy hand from him . O come thou breaker through the Anger of God , destroy its power , helpe my poore soule to fight and overcome it : O bring me into thy victory and uphold me in thee ; breake in peeces its seate in my vanity that is kindled in my soule and flesh . O mortifie the desire of my vanity , in flesh and bloud , which the Devill hath now kindled by his false desire , by hellish anguish & desperation : O quench it with thy water of eternall life , & bring my anguish forth through thy death . I wholy sink my selfe down into thee ; and though both soul and body should this houre faint and perish in thy wrath , yet I will not let thee goe . Though my heart saith utterly , no no , yet the desire of my soule shall hold fast on thy truth , which neither death nor the devill shall take away from me . For the Bloud of Iesus Christ the Sonne of God cleanseth us from all our sinnes , this I lay hold on , and let the Anger of God doe what it will with my sinne , and let the Devill roare over my soule in his Fort of prey , which he hath made , as much as he will. Neither the Devill . Death nor Hell shall pull me out of my Saviours wounds : Thou must at length be confounded in me thou noysome devill , and thy fort of prey must be forsaken , for I will drowne it in the love of Iesus Christ , and then dwell in it if thou canst . Amen . An Information in Temptation . BEloved Reader , this is no jesting matter , he that accounteth it so , hath not tried it , neither is he o judged as yet : and though it should be deferred till his last end , which is dangerous , yet he must passe through this p Iudgement . Happy is he that passeth through it be times in his young years , before the Devill buildeth his fort of prey strong , he may afterwards prove a Labourer in the Vineyard of Christ , and sow his seede in the Garden of Christ , he shall reape the fruit in due time . This judgement continueth a long while upon many , for severall yeares if he doe not earnestly put on the Armour of Christ , but stay till the judgement of temptations first exhort him to Repentance . But he that commeth of himselfe , of his owne earnest purpose ; and endeavoureth to depart from his evill wayes , the temptation will not be so hard for him , neither will it continue so long , yet hee must stand out valiantly , till victory be gotten over the devill , for he shall be mightily assisted , & all shall turne to the best for him , so that afterwards when the q day breaketh in the soule ; he turneth it to the great praise and glory of God that the driver is overcome . Short Prayers . When the ‖ noble Sophia kisseth the soule with her love , and offereth her love to it . O Most gracious and deepest love of God in Christ Jesus ! I beseech thee grant me thy Pearle , impresse it into my soule , and take my soule into thy Armes . O thou sweete love ! I confesse I am uncleane before thee , take away my uncleanenesie through thy death , and carry through the hunger and thrist of my soule , through thy Death in thy Resurrection , in thy Triumph ; cast my whole s selfe downe to the ground in thy death ; take it captive , and carry my hunger through , in thy hunger . O highest love , hast thou not appeared in me ? stay in me and inclose me in thee , keepe me in thee , so that I may not be able to depart from thee ▪ fill my hunger with thy love seede my soule with thy heavenly substance , give it thy bloud to drinke , and water it with thy Fountaine O great love ! awaken my disappeared Image in me ( which as to the Kingdome of heaven disappeared in my father Adam ) by that word which awakened * it in the seede of the woman in Mary ; quicken it I beseech thee . O thou Life and Power of the Deity , which hast promised us saying ; wee will come to you and dwell in you : O sweete love ! I bring my desire into this word of thy Promise : thou hast promised , that thy Father will give the holy Spirit to those that aske him for it , therefore I now bring the desire of my soule into thy Promise , and I receive thy Word into my hunger ; increase thou in me my hunger after thee : strengthen me O sweete love in thy strength ; quicken me in thee , that my spirit may taste thy sweetnesse ; O doe thou beleeve by thy power in me , for without thee I can doe nothing . O sweete Love I beseech thee through that Love wherewith thou didst overcome the Anger of God , and didst change it into Love and divine Joy. I pray thee also change the anger in my soule by the same great love that I may become obedient unthee , and that my soule may love thee therein for ever : O change my will into thy Will , bring thy Obedience into my disobedience that I may become obedient to thee . O great Love of Jesus Christ , I humbly flie to thee , bring the hunger of my soule into thy wounds , from whence thou didst shed thy holy bloud , and didst quench the Anger with Love : I bring my hunger into open side , from whence came forth both water and bloud , and throw my selfe wholy into it ; he thou mine , and quicken me in thy life , and let me not depart from thee O my Noble Vine , I beseech thee give sappe to me thy branch ; that I may budde and grow in thy strength and sappe , in thy Essence : beget in me true strength by thy strength . O Sweete Love art not thou my Light ? enlighten thou my poore soule in its close prison , in flesh and bloud ; bring it into the right way ; destroy the will of the Devill , and bring my body through the whole course of this world , through the chamber of death , into thy death and rest ; that at the last day it may arise in thee from thy death , and live in thee for ever : O teach me what I must doe in thee : I beseech thee be thou my willing , knowing , doing , and let me goe no whether without thee : I yeeld my selfe wholy up to thee . Amen . A Prayer For the [ obtaining ] the Divine Protection and Government : ( shewing ) how he minde should worke with & in God , in Christ the Tree of Life . O Thou living Fountaine , in thee I lift up the desire of my soule , and crie with my desire [ to enter ] through the life of my Saviour Jesus Christ into thee . O thou Life and Power of God , awaken thy selfe in the hunger of my soule , with thy desire of love , through the thirst which Jesus Christ had upon the crosse after us men , and carry my weake strength through by thy mighty hand in thy Spirit ; be thou the working and will in me with thine own strength , blossome in the strength of Iesus Christ in me , that I may bring forth praise unto thee , the true fruite in thy Kingdome ; O let my heart and desire never depart from thee . But i swimme in vanity , in this valley of misery , in this outward earthly flesh and bloud , and my soule and noble Image , which is according to thy Similitude , is encompassed with enemies on every side ; viz. with the desire of the Devill against me , with the desire of vanity in flesh and bloud , also with all the opposition of wicked men , who know not thy Name : and I swimme with my outward life in the [ properties of the ] starres and elements , having my enemies lying in waite for me every where , inwardly and outwardly , together with death , the destroyer of this vaine life ▪ and therefore I flie to thee O holy strength of God : being thou hast manifested thy selfe with thy love in mercy , in our humanity , through thy holy Name Jesus , and hast also given it to be a * companion in us : therefore I beseech thee let his Angels that minister to him , attend upon our soules , and encamp themselves about us , and defend us from the fiery darts of the desire of that wicked one , which shooteth into us dayly by the curse of the Anger of God which is awakened in our earthly flesh : keepe backe by thy strength the infectious rayes [ of the influence of the ‖ stars in their opposition , into which raves the wicked one mingleth himselfe with his desire , to poison us in soule and flesh ; and to bring us into a false desires , and also into infirmity and misery . Turne away these Rayes of Anger with the holy Name Jesus in our soule and spirit , that they may not touch us , and let thy good and holy Angel stand by us to turne away these Rayes of Poyson from our bodies . O great Love and sweete strength IHSVH , thou fountaine of divine sweetnesse [ flowing ] out of the great Eternall Name IEHOVAH , I crie with the desire of my soule [ to come ] into thee ; my soule crieth [ to come ] into that Spirit , from whence the soule was breathed into the body , and which hath formed it in the likenesse of God , my soule desireth in its thirst [ to get ] the sweete fountaine which springeth from IEHOVAH , into it selfe , to refresh Gods breath of Fire , which it selfe is , so that the sweete Love of IESVS may rise in its breath of Fire , through the Fountaine IESVS [ springing ] out of IEHOVAH , and that CHRIST the holy [ one ] may be manifested , and become Man , in my disappeared Image of heavenly spirituall corporality , and that the poore soule may receive its beloved Bride againe in its Armes , with whom it may rejoyce for ever . O IMMANVEL ! thou Wedding Chamber , God and Man , I yeeld up my selfe into the Armes of thy Desire towards us , in us ; it is thy selfe whom I desire : O blot out the Anger of thy Father , with thy love in me , and strengthen my weake Image in mee , that I may overcome and tame the vanity in flesh and bloud , and serve thee in holinesse and righteousnesse . O thou great and most holy Name and power of God IEHOVAH , which hast stirred thy selfe with thy most sweete power IESVS , in the b limit of the Covenanted promise to our Father Adam , in the womans seede ; in the Virgine Mary in our disappeared heavenly Humanity , and brought the living essentiality of thy holy power in the * Virgin-wisedome of God , into our humanity , which was extinguished , ‖ as to thee ; and hast given it to us , to be our life , victory , and new Regeneration ; I entreate thee with all my strength , beget a new holy life in me , by thy sweete power IESVS , that I may be in thee and thou in me , and that thy Kingdome may be made manifest in me , and that the will and conversation of my soule may be in heaven . O great and incomprehensible God ▪ thou who fillest all things , be thou my Heaven in which my new Birth in CHRIST IESVS may dwell ; let my spirit be the stringed Instrument , harmony , sound , and joy of thy holy Spirit : strike the strings in me , in thy Regenerate Image , and carry through my Harmony into thy Divine Kingdome of Joy , in the great Love of God , in the wonders of thy Glory and Majesty , in the Communion of the holy Angelicall Harmony , build up the holy City Zion in me , in which as children of Christ we all live together in one City , which is Christ in us , into thee I wholly c plunge my self , do with me what thou pleasest . Amen . A Prayer In temptation under the Crosse of Christ , at that time when all our enemies assault us , and when we are persecuted and hated , * in the Spirit of Christ , and slandered and reproached as evill doers . POore man that I am , I walke full of anguish and trouble , in my Pilgrimage into my native Country again , from whence I came [ in Adam , ] and goe through the thistles and thornes of this world , to thee againe . O God my Father : The thornes teare me on every side , and I am afflicted and despised by my enemies : they scorne my soule , and despise it as an evill doer , who hath broken the faith with them , they despise my walking towards thee , & account it foolish : they thinke I am senselesse , because I walke in this thorny way , and goe not along with them in their hypocriticall way . O Lord Jesus Christ , I flie to thee under the Crosse ; O deare Immanuel receive me , and carry me into thy selfe through the Path of thy Pilgrimage ( in which thy selfe didst walke in this world ) viz. Through thy Incarnation , Poverty , Reproach and Scorne ; also through thy anguish , Passion and Death . Make me like unto thy Image : send thy good Angel along with me to shew me the way through the horrible thorny wildernesse of this world : assist me in my misery ; comfort me with that comfort wherewith the Angel comforted thee in the Garden when thou didst pray to thy Father , and didst sweat drops of bloud : sustaine me in my Anguish and Perfecution , under the reproach of the devills and all wicked men , that know not thee , but refuse to walke in thy way : O great love of God , they know not thy way , and doe this in blindnesse , through the deceit of the devill ; have pitty on them , and bring them out of blindnesse into the light , that they may learne to know themselves , and how they lie captive in the filth and mire of the devill in a darke e dungeon , fast bound with three chaines . O great God , have mercy upon Adam and his children , redeeme them in Christ the new Adam . I flie to thee O Christ , God and Man , in this f Pilgrimage , which I must passe in this darke valley , every where dispised and troubled , and accounted an ungodly wicked man : O Lord it is thy judgement upon me , that my sinnes and inbred vanity may be judged in this pilgrimage before thee , and I , as a curse be made an open spectacle on which thy Anger may satiate it selfe , and thereby may take the eternall reproach away from mee . It is the token of thy love , and thereby thou bringest me into the reproach , anguish , suffering and death of my Saviour Jesus Christ , that so I may die from vanity , in my Saviour , and spring up in his Spirit with my new life through his reproach and ignominie , through his Death . I beseech thee O Christ thou patient Lamb of God grant me patience in my way of the Crosse , through all thy anguish & reproach , thy death and passion , thy scorne and contempt upon the Crosse , where thou wert despised in my stead ; and bring me therein , as a patient Lamb to thee , into thy victory Let me live with thee and in thee , and convert my persecutors , which ( unknowne to themselves : ) by their reproaching , sacrifice my vanity and inbred sinnes before thy Anger : they know not what they doe , they thinke they doe me harme , but they doe me good , they doe that for me , which I should doe my selfe before thee . I should daily lay open and acknowledge my g shame before thee , and thereby sinke my selfe downe into the death of thy beloved Sonne , that my shame might die in his death : but I being too too negligent , weary , faint , and feeble , therefore thou usest h them in thy Anger , to open and discover my i vilenesse before thy Anger , which thy wrath taketh hold of , and sinketh it downe into the death of my Saviour . O mercifull God , my vaine flesh cannot know , how well thou intendest towards me , when thou sufferest my Enemies to take my vilenesse from me and sacrifice it before thee : my earthly minde supposeth , that thou afflictest me for my sinnes , and I am extreamely perplexed at it ; but thy Spirit in my inward new man telleth me , that it is of thy love towards me , that thou intendest good to me by it , when thou sufferest my enemies to persecute me , it is best for me , that they performe the worke in my stead , and unfold my sins before thee in thy anger , that it may swallow them up , that they may not follow me into my native countrey : for k they are strong and lusty still in thy Anger , & therefore can do it better then I that am feeble & fainting already in the will of vanity : this thou knowest fulwell O thou righteous God I beseech thee therefore O righteous God , since thou usest them as servants to me , to doe so good an office for me ; though my earthly reason knoweth it not ; that thou wouldest make them also to know my way ; and send them also such servants , but yet before hand bring them to the light , that they may know thee and give thee thanks . O mercifull God in Christ Jesus ( in my knowledge ) I beseech thee , out of thy deepe love towards us poore men which thou hast manifested in me , in the hidden man , call us all in thee , to thee . O stirre thy selfe in us yet once in this last trouble , thy Anger being kindled in us , doe thou resist thy Anger in us , least it swallow us up both soule and body . O thou dawning of the l Day-spring of God , breake forth to the full , art thou not already risen ? manifest thy holy City Zion , thy holy Jerusalem in us . O great God! I see thee in the depth of thy Power and Strength : awaken me wholly in thee , that I may be quickned in thee : breake off the tree of thy Anger in us , and let thy love spring forth and bud in us . O Lord , I lie downe in thy sight , and beseech thee , not to rebuke us in thine Anger ; are we not thy possession , which thou hast purchased ? Forgive all of us our sinnes , and deliver us from the enmity of thy wrath , and from the reproach and envy of the devill , and bring us under thy Crosse in patience into Paradise againe . Amen . Here followeth a Prayer or Dialogue betweene the poore soule and the noble virgine Sophia , in the inward ground of man , viz. betweene the Spirit of Christ in the new Birth out of his Humanity in us , and the soule , shewing how great a joy there is in the Heaven of the new regenerate man , and how lovingly and graciously the noble Sophia presenteth her selfe to her Bridegrome the Soule , when it entreth into Repentance , and how the Soule behaveth it selfe towards her , when Virgine Sophia appeareth to it . The gates of the Paradisicall Garden of Roses . This is understood by none but the children of Christ , who have knowne it by experience . WHen Christ the corner-stone , stirreth himselfe in the extinguished Image of man , in his hearty conversion and repentance , then Virgine Sophia appeareth in the stirring of the Spirit of Christ , in the extinguished Image , in her Virgines-attire before the soule : at which the soule is so amazed and astonished in its uncleanesse , that all its sinnes immediately awake in it , and tremble and shake before her . For then the judgement passeth upon the sinnes of the soule , so that it even goeth backe in its unworth inesse , and is ashamed in the presence of its faire love , and entreth into it selfe , denying it selfe as utterly unworthy to receive such a jewell . This is understood by them who are of our Tribe , who have tasted this jewell , and to none else . But the noble Sophia draweth neare in the essence of the soule , and kisseth it friendly , and * tinctureth the darke fire of the soule with her Rayes of love , and shineth through the soule with her Kisse of love : then the soule skippeth in its body for great joy , in the strength of this Virgine-love , triumphing , and praysing the great God , in the strength of the noble Sophia . I will set downe here a short description , how it is , when the Bride embraceth the Bridegroome : for the consideration of the Reader , who perhaps hath not yet beene in this place where the Bride embraceth her Bridegroome ; it may be , he will be desirous to follow us , and to enter into the place where men dance with ‖ Sophia . When that which is before mentioned cometh to passe , the soule rejoyceth in its body , and saith , I. PRayse , thanksgiving , strength , honour and glory , be to thee O great God , in thy power and sweetenesse , for that thou hast redeemed me from the driver of anguish : O thou faire Love ! my heart embraceth thee , where hast thou beene so long ? me thought I was in hell in the Anger of God. O gracious Love , abide with me I beseech thee , and be my joy and comfort : leade me in the right way , I give my selfe up into thy love ; I am darke before thee , doe thou enlighten me . O noble Love , give me thy sweet pearle , put it I pray thee into me . O great God in Christ Jesus , I praise and magnifie thee now in thy truth , in thy great power and glory , for that thou hast forgiven me my sinnes , and filled me with thy strength . I shout for joy before thee in my life , and extoll thee in thy Firmament [ of Heaven , ] which none can open but thy Spirit in thy mercy : my bones rejoyce in thy strength , and my heart * delighteth in thy love . Thanks be to thee for ever , for that thou hast delivered me out of hell , and turned death into life in me : O sweet Love ! let me not depart from thee againe ; grant me thy Garland of Pearle , and abide in me : O be my peculiar possession , that I may rejoyce in thee for ever . Upon this , Virgine Sophia sayth to the Soule . MY Noble Bridegroome , my strength and power , you are a thousand times welcome , why hast thou forgotten me so long , that I have beene constrained in great griefe to stand without the doore and knocke ? have I not alwayes called thee and entreated thee : but thou hast turned away thy countenance from me , and thy eares declined my Territories : thou couldest not see my light , for thou didst walke in the valley of darknesse : I was very neare thee , and intreated thee continually , but thy sinne held thee captive in death , so that thou knowest me not : I came to thee in great humility and called thee , but thou wert rich in the power of the anger of God , and didst not regard my humility and lowlynesse : thou hadst taken the Devill to be thy Paramour , he hath desiled thee thus , and built up his fort of prey in thee , and turned thee quite away from my love and faith into his hypocriticall Kingdome of falshood , wherein thou hast committed much sinne and wickednesse , and broken thy will off from my love , and so broken the bond of wedlock , and set thy love and affection upon a stranger , and suffered me thy Bride which God did give thee , to stand alone in the extinguished substance , without the power of thy fiery strength , I could not be joyfull without thy fiery strength , for thou art my husband , my shining [ brightnesse ] is made manifest by thee , thou canst manifest my hidden wonders in thy fiery life , and bring them into Majesty : And yet without me thou art but a darke house , wherein is nothing but anguish , and torment , & an odious horrible paine . O Noble Bridegroome , stand still with thy countenance towards me , and give me thy Rayes of fier , bring thy desire into me , and kindle me , and then I will bring the Rayes of my love from my meekenesse into thy fiery Essence , and kisse thee for ever . O my Bridegroome , how well am I , now I am in wedlock with thee ? O kisse me with thy desire in thy strength & power , & then I will shew thee all my beauty , and will rejoyce and delight my selfe with thy sweet love and shining brightnesse in thy fiery life : All the holy Angels doe rejoyce with us , to see us now married together againe . My deare Love I now intreate thee to abide in my faith , and doe not turne thy face away from me any more , worke thou thy wonders in my love , for which God hath raised thee up . II. The Soule sayth againe to its Noble Sophia , its Love , that is borne againe in the Soule . O My Noble Pearle , and opened flame of my light in my anxious fiery life , O how thou changest me into thy joy ; O beautifull Love , I have broken my faith with thee , in my father Adam , and with my fiery strength have turned my selfe to the pleasure and vanity of the outward world , and have fallen in love with a stranger , and had been constrained to walke in the valley of darkenesse in this strange love , if thou hadst not come to me into the house of my misery , in thy great faithfullnesse , by thy piercing through and destroying Gods Anger , Hell and darke Death , and restored thy meekenesse and love to my fiery life . O Sweete Love ; thou hast brought the water of eternall life out of the fountaine of God with thee , to me ; and refreshed me in my great thirst : I behold in thee the mercy of God , which was hidden from me before by the strange Love : in thee I can rejoyce , thou changest my anguish of fire to be great joy to me . O amiable Love , give me thy Pearle , that I may continue in this joy for ever . Upon this the Noble Sophia answereth the Soule againe , and sayth . MY Deare Love , and faithfull treasure : thou highly rejoycest me in thy beginning : I have indeed broken into thee through the deepe gates of God , through Gods anger , through hell and death , into the house of thy misery , and have graciously bestowed my love upon thee , and delivered thee from the chaines and bondes , wherein thou wert fast bound ; I have kept my faith with thee : But thou desirest now an exceeding great thing of me , which I will not willingly venture with thee . Thou wouldest have my pearle as thy proper owne ; remember I pray O my beloved Bridegroome that thou didst carelesly loose it before in Adam , and besides thou standest yet in great danger , and walkest in two dangerous Kingdomes . viz. in the originall fire , thou walkest in that Countrey , wherein God calleth himselfe a strong Zealous God , and a consuming fire . The other Kingdome thou walkest in , is the Outward world the Aire , wherein thou dwellest in the vaine corrupt flesh and bloud , where the pleasure of the world and the assaults of the devill passe over thee every houre , thou mayest perhaps in thy great joy bring earthlynesse againe into my beauty , and darken my Pearl ; thou mayest also perhaps grow proud as Lucifer did , when he had the pearle in his possession , and so mayest turne thy selfe away from the Harmony of God , and then I must afterwards be deprived of my Love for ever . I will keepe my Pearle in my selfe , and dwell in the Heaven in thee , in thy extinguished , but now in me revived , Humanity , and reserve my Pearle for Paradise , untill thou puttest away this earthlynesse from thee , and then I will give it thee to possesse . But I will readily afford , and present my countenance to thee , and the sweete Rayes of the Pearle : during the time of this earthly life . I will dwell with the Pearle in the inner Quire , and be thy faithfull loving Bride , I will not espouse my selfe o with thy earthly flesh , for I am a heavenly Queene , my Kingdome is not of this world : yet I will not cast thy outward life away , but visite it often with my Rayes of love , for thy outward humanity shall returne againe ; but I will not have the beast of vanity , neither did God create it in Adam with a purpose to have it so grosse and earthly , but in Adam thy desire through lust , formed this beastiall grossenesse from and with all the Essences of the awakened vanity of the earthly property wherein heate and cold , paine , enmity and p dissolution consisteth . Now my Deare Love & Bridegroome yeeld but thy selfe up into my will ; I will not forsake thee in this earthly life , in thy danger ; though the Anger of God should passe upon thee , so that thou shouldest grow affrighted and disheartened ▪ or shouldest thinke that I had forsaken thee ; yet I will be with thee and preserve thee , for thou thy selfe knowest not what thine office is ; Thou must in this time worke and beare fruite ; thou art the Roote of this Tree , branches must be produced out of thee , which must all be brought forth in anguish : but I come forth together with thy branches in their sappe , and bring forth fruite upon thy boughes : and thou knowest it not ; for the Most High hath so ordered that I should dwell with and in thee . Involve thy selfe therefore into patience , and take heede of the pleasure of the flesh , breake the will and desire thereof , bridle it as an unruly horse , & then I will often visit thee in thy fiery Essence , & give thee my Kisse of love , and bring a Garland for thee out of Paradise with me , for a token of my love , and put it upon thee , in which thou shalt rejoyce ; But I give thee not my Pearle for a possession during this time : thou must continue in Resignation , and hearken what the Lord playeth in thy Harmony in thee : Moreover thou must give sound and essence to thy tune out of my strength and vertue : for thou art now a messenger of his mouth , and must set forth his praise and glory . For this cause I have now contracted my selfe a-new with thee , and set my Triumphant Garland upon thee , which I have gotten in the battell against the Devill and Death , but the Crowne of Pearle wherewith I crowned thee , I have layd that aside for thee , thou must weare it no more , till thou art become pure in my fight . III The Soule sayth further to the Noble Sophia . O Thou faire and sweet Consort , what shall I say before thee , let me be onely commended unto thee , I cannot preserve my selfe : If thou wilt not now give me thy Pearle , I leave it to thy will ; give me but thy Rayes of love , and carry me through this Pilgrimage . Awake thou and bring forth what thou wilt in me , I will from henceforth be thy owne , I will or desire nothing for my selfe , but what thou thy selfe wilt through me ; I had fooled away thy sweete love , and not keept my faith with thee ; whereby I was fallen into eternall punishment : but seeing of Love , thou art come to me înto the anguish of Hell , and hast delivered me from torment , and received me againe for thy Consort , I will now therefore breake my will , for thy loves sake , and be obedient unto thee , & waite for thy love : I am satisfied now , that I know thou art with me in all my troubles , and wilt not forsake me . O Gracious Love I turne my fiery countenance to thee , O faire Crowne , fetch me quickly into thee , & bring me forth frō unquietnesse , I will be thine for ever , and never depart from thee . The Noble Sophia answereth the Soule very comfortably , & sayth . MY Noble Bridegroome be of good comfort , I have bethrothed thee to me in my highest Love , and contracted me with thee in my faithfulnesse : I will be with thee and in thee alwayes to the end of the world ; I will come to thee and make my dwelling in thee , in thy Inner Quier : thou shalt drinke of my Fountaine , for now I am thine and thou art mine , the Enemy shall not seperate us ; worke thou in thy fiery property , and I will put my Rayes of love into thy working : we will plant & manure the Vineyard of Jesus Christ ; afford thou the Essence of fire , & I will afford the Essence of light and the increase : be thou the fire , & I will be the water , & we will performe that in this world for which God hath ordained us , & we will serve him in his Temple which we our selves are . Amen . To the Reader . BEloved Reader , count not this an uncertaine fiction , it is the true Ground , and it comprehendeth in it all the Holy Scripture : for the Booke of the Life of Jesus Christ is plainely set forth therein , as it hath beene certainely knowne by the Author himselfe , for it hath beene his ‖ way [ that he hath gone ] he giveth thee the best [ Jewell ] that he hath ; God grant his blessing [ with it : ] An heavy sentence and judgement is gone forth against the Mocker of this . Be thou therefore warned [ that thou maist avoid the Danger , and receive the Blessing . ] A Morning Prayer , Commending our selves to God when we rise , before we suffer any other thing to enter into us . BLesse me O God , the Father , Son , and holy Ghost , thou onely true God. I thanke thee through Jesus Christ our Lord and Saviour , for thy protection and all other benefits : I now commend my selfe both body and soule , and all that thou hast set me to doe in my * employment ; into thy protection : be thou the beginning of my † conceptions , of my seekings and endeavours in all my doings ; worke thou so in me , that I may begin all things to the glory of thy Name , and accomplish them in thy Love for the good and service of my Neighbour : send thy good Angell along with me , to turne the venomous Rayes of the Devill and corrupt nature away from me : preserve me from the desire of all evill men , make all my enemies favourable to me , and bring my minde into thy Vineyard , that I may labour in my Office and employment , and worke as thy obedient servant therein : and blesse me and all that I am to goe about and doe , with the blessing of thy love and mercy : ( continue thy grace and love in Jesus Christ upon me , and give me a mind , cheerefully to follow thy wonders ; let thy holy Spirit guide me in my beginning , and so on to my last end , and be my willing and working , and accomplishing , in me . Amen . An Evening Prayer . I Lift my heart to thee , O God thou fountaine of eternall life , and give thee thanks through Jesus Christ thy beloved Sonne our Lord & Saviour , for that thou hast stood by me , and preserved me this Day in my condition and employment from all mischiefe [ that might have befallen me ] I commend now to thy disposing my condition and employment and the worke of my hands ; and humbly flie with my soule to thee : worke thou so in my soule , that neither that wicked enemy , nor any other influence and desire , may come or sticke fast in my soule : let my minde onely delight in thee in thy Temple , and let thy good Angel stay with me , that I may rest safely in thy power and strength : Amen . Revel . 21. 6. I am Α and Ω , the Beginning and the End , I will give unto him that is a thirst , of the fountaine of the water of Life freely . He that overcommeth shall inherit All , and I will be his God and hee shall be my Sonne . The End of the First Booke . THE SECOND BOOK TREATING OF True Resignation . How Man must daily die in his owne will , in Selfe : and how he must bring his desire into God , what he should ask and desire of God : also how he must spring up out of the dying of the sinfull man , with a new mind and will through the Spirit of Christ. ALSO , What the old and new Man is , and what either of them is in Life , Will , and Doings . Written in the German Language , Anno 1622 ▪ By JACOB BEHMEN . Alias , Teutonicus Philosophus . LONDON , Printed by M. S. for H. Blunden , at the Castle in Corn-hill . 1647. Matth. 16. 24. Mark 8. 34. Luke 9. 23. John 12. 26. Christ saith , Hee that wil follow ME , let him deny HIMSELFE , and take up his Crosse , and follow ME. Matth. 9. 27. Mark 10. 28. Luke 18. 28. Peter saith to Christ , Behold , we have FORSAKEN ALL , and followed THEE . OF TRUE RESIGNATION . CHAP. I. WE have a cleare example in Lucifer , and also in Adam the first man , of what Selfe doth , when it getteth the light of nature to be its owne , and may walke with the Understanding in its owne dominion : we see it also in men learned in Arts and Sciences that when they get the light of this outward world or nature into the possession of their reason , nothing cometh of it but pride of themselves . And yet all the world so vehemently desireth and seeketh after this light as the best treasure ; and it is indeed the best treasure this world affords , if it be rightly used . Secondly , But while Selfe , viz. Reason is ensnared and fast bound in a close and strong prison , viz : in the Anger of God , and in earthlynesse ; it is very dangerous for a man to make use of the light of knowledge in selfe , as if it were in the possession of Selfe . Thirdly , For the Wrath of the eternall and temporary Nature will soone take pleasure in it , and then selfe , and a mans owne reason , will rise up in pride , and breake it selfe off from the true re●igned humility towards God , and will no more eate of the fruite of paradise , but of the property of selfe , viz. of that dominion of life , wherein good and evill are mixt : as Lucifer and Adam did ; who both entred with the desire of selfe , into the Originall againe , out of which the creatures were brought forth , and entred into [ the condition of the ] creatures : Lucifer into the Center and wrathfull Nature , into the * Matrix of the fire , and Adam into the earthly Nature , into the Matrix of the outward world , viz. into the lust after good and evill . Fourthly , Which happened to them both , because they had the light of understanding shining in selfe , wherein they could behold themselves , by which the spirit of selfe , went into the Imagination , ( viz. into a desire to get the Center , ) that they might exalt themselves , and so grow great , potent and more skilfull : Now when Lucifer sought after the Mother of fire in his Center , and thought to raigne therewith over the Love of God , and all the Angels ; and when Adam also desired to trie in the Essence , [ what it was in ] the Mother , from whence evill and good did spring , and brought his desire into her , of purpose to become skilfull and full of understanding thereby ; Both Lucifer and Adam were captivated thereby in their evill * desire in the Mother , and did breake off themselves from Resignation ( which proceedes from God ) and so were captivated by the spirit of the will , by the desire , in the Mother , which desire immediately did get the dominion in nature , and so Lucifer stucke fast in the wrathfull Source of fire , and that fire became manifest in the spirit of his will , whereby the creature in its desire became an enemy to the love and meekenesse of God. Fifthly , So also Adam was immediately caught by the earthly Mother , which is evill and good , created out of the love and anger of God , & made one substance , upon which the earthly property immediately got the dominion in Adam , and from thence heate and cold , envy and anger , and all malice and contrariety against God , became manifest , and did beare rule in him . Sixthly , But if they had not brought the light of knowledge into selfe , then the Glasse of the knowledge of the Center , and of the Originall of the creature , viz. of the power of it selfe had not been manifested , from whence the Imagination and Lust did arise . 7 As also we see now a dayes it bringeth danger upon the enlightned children of God , so that when the Sunne of the great Presence of Gods Holinesse shineth , by which the life passeth into triumph , and then Reason beholdeth it selfe therein , ( as in a glasse , ) and the will goeth on in selfe , viz. in its owne searching , and will trie [ what ] the Center [ is ] out of which the Light shineth , and will of it selfe force it selfe into it , from whence ariseth abominable pride and selfe love , so that o its owne reason ( which is but a mirrour or glasse of the eternal [ wisedome , ] supposeth it selfe to be greater then it is , and then whatsoever its [ Reason ] doth , it thinketh Gods will doth it , in it , and that it is a Prophet , and yet is but in it selfe , and goeth on in its owne desire , in which the Center of nature suddenly raiseth it selfe a loft , and entreth into that owne selfe desire of falshood against God , and so the will entreth into selfe-conceitednesse . 8 And then the flattering Devill entreth into * it , and fifteth the Center of nature , and bringeth * evill desires into it , so that a man becomes as it were drunken in selfe , and perswadeth himselfe that he is driven by God : by which the good beginning , ( wherein the divine light did shine in nature , ) cometh to be spoyled , and so the Light of God departeth from him . 9 Yet then the outward light of the outward nature remaineth shiing in the creature ( for its owne selfe throweth it selfe thereinto ) and then supposeth that it is still the first light of God , ( but it is not so : ) and into this selfe-conceitednesse , in the light of its outward reason , the Devill throweth himselfe againe ( though in the first light , which was divine , he was forced to depart ) returning with a seven-fold desire , of which Christ spake , saying , when the uncleane spirit departeth out of a man , he wandreth through dry places seeking rest & findeth none , and then he taketh to himselfe seven spirits worse then himselfe , and returneth to his first house , & findeth it swept & garnished , and then he dwelleth therein , and so it is worse with the man then it was before . 10 This house , that is thus swept and garnished , is the light of reason in selfe : for if a man bring his desire and will into God , and goeth on in abstinence from this wicked life , and desireth the love of God , then that love will manifest it selfe to him with its most friendly and chearefull countenance , by which the outward light also is kindled ; for where the light of God is kindled , there all will be light , the Devill cannot stay there , he must depart thence : and then he searcheth through the Mother of the Originall of life , viz. the Center , but it is become a dry * feeble place : the anger of God , viz. the Center of nature , is in its owne property altogether * feeble , leane and dry , and cannot get the dominion , in the wrathfull property . Satan searcheth through these places to finde an open gate to enter with the desire , & so sift the soul that it might [ come to ] exalt it selfe . 11 And now if the spirit of the will of the creature , doe throw it selfe with the light of reason into the Center , viz. into selfe , and entreth into selfe-conceitednesse , then it goeth forth againe from the light of God : and then the Devill findeth an open gate for him to enter in at , and a garnished house to dwell in , viz. the light of reason : and then he taketh to himselfe the seven o formes of the property of life in selfe , viz. the flatterers which are departed from God into selfe . And there he entreth and putteth his desire into the lust of selfe , and evill Imaginations : wherein the spirit of the will beholdeth it selfe in the formes of the properties of life , in the outward light , and there that man sinketh into himselfe , as if he were drunk , and then the stars lay hold on him , & bring their strong constellations into him , * that he might seek the wonders of God there , that so they may manifest themselves therein : For all creatures groane , and long after God. And though the starres cannot apprehend the Spirit of God , yet they had rather have a house of light wherein they may rejoyce , then a house shut up , wherein they can have no quiet . 12 Then this man goeth on , as if he were drunke in [ the light of the outward reason : which is called ] the starres , and apprehendeth great and wonderfull things , and hath a continuall guide in them : and then the Devill presently observeth , where any gate standeth open for him , where he may kindle the Center of life , that so the spirit of the will may mount aloft in pride , in selfe conceit , or covetousnesse ; from whence selfearrogancy ariseth , the will of reason desiring to be honoured : for it supposeth it hath attained the summe of all happinesse , when it hath gotten the light of reason , and can judge the o house that is shut up , which neverthelesse God can well unlocke ; He now supposeth , that the honour is due to him , because he hath gotten the understanding of reason , and never considereth that the Devill maketh himselfe merry with his desire in his seven formes of life , of the Center of nature , nor what abominable errour he setteth up . 13 From this understanding , false Babell is brought forth in the Christian Church on earth ; where men rule and teach by the conclusions of reason , and have set the childe ( which is drunke in its owne pride and selfecovetousnesse , ) as a faire Virgine upon the Throne . 14 But the Devill is entred into its seven formes of life of the Center , viz. into its owne selfe [ conceited ] reason , & continually bringeth his desire into this trimmed Virgin : which the starres receive . Hee is her Beast on which shee rideth well adorned in her owne forces of life , as may be seene in the Revelations ; Thus it hath taken into possession the outward glance of divine holinesse , viz. the light of Reason , and supposeth it selfe to be the faire childe in the house , but the Devill hath his lodging within it . 15 And thus it is with all these that have beene once enlightened by God , and after goe forth againe from true resignation , and weane themselves from the true milke of their Mother : viz. true humility . The way which a true Christian must follow . 16 REason will object and say : Is it not right for a man to attaine the light of God , and also the light of the outward nature and reason , that he may be able to order his life wisely , as the Scripture sayth ? 17 Yes it is very right , nothing can be more profitable to a man , neither can any better thing happen to him ; nay it is a treasure above all earthly treasures , for a man to have the light of God and of time , for it is the eye of time and of eternity . 18 But marke how thou oughtest to use it ; the light of God first manifesteth it selfe in the soule , it shineth forth , as light from a candle , and kindleth the outward light of reason immediately : yet it yeeldeth not it self wholly up to reason to be under the dominion of the outward man ; no , the outward man beholdeth himselfe in this , through shining lustre as he doth his likenesse in a looking-glasse ; he presently learneth to know himselfe , which is good and profitable for him . 19 And when he doth so , Reason , which is the creaturely selfe , cannot doe better then to behold it selfe in the selfe of the creature , nor to enter with the will of the desire into the Center , in seeking it selfe , if it doe , it breaketh it selfe off from the substance of God , ( which riseth together with the light of God , of which the soule ought to eate , and refresh it selfe therewith , ) and eateth of the outward substance and light , and thereby draweth the venome into it selfe againe . 20 The will of the creature ought to sinke wholly into it selfe with all its reason and desire , accounting it selfe an unworthy childe , that is no whit worthy of this so high a grace , nor should it arrogate any knowledge or understanding to it selfe , or desire and begge of God to have any understanding in its creaturely selfe : but sincerely and simply sinke it selfe into the grace and love of God in Christ Jesus , and desire to be as it were dead to it selfe , and its owne reason in the divine life , and wholly resigne it selfe to the life of God in love , that he may doe how and what he will with it , as with his owne instrument . 21 It s owne reason ought not to enter upon any speculation in divine , or in the ground , [ or foundation ] of humane matters ; nor to will and desire any thing but the grace of God in Christ ; and as a child continually longeth after the breasts of the Mother , so must its hunger continually enter into the love of God , and not suffer it selfe to be broken off from this hunger by any meanes , when the outward reason triumpheth in the light , saying ; I have the true child ; but then the will of the desire must bow it selfe downe to the earth , and bring it selfe into the deepest humility and simple ignorance , and say ; thou art foolish , and hast nothing , but the grace of God : thou must wrap thy selfe up into that , with great humility , and become nothing at all in thy selfe ; and neither know nor love thy selfe ; all that thou hast , or is in thee must esteeme it selfe as nothing , but a meere Instrument of God , and then must bring the desire onely into Gods mercy , and goe forth from all thy owne knowing and willing , and esteeme it as nothing at all , nor must thou ever entertaine any will to enter into it againe . 22 As soone as this is done , the naturall with entreth into weakenesse , and then the Devill is not able to fift it thus any more with his * evil desire , for the places of his rest become very o weake and drie , and then the holy Spirit [ proceeding ] from God , taketh possession of the formes of life , and maketh his dominion prevaile , viz. He kindleth the formes of life with his flames of love ; and then the high skill and knowledge of the Center of all * Things ariseth , according to the inward and outward Constellation of the creature , in a very subtile drying fire , with great delight , and desire to sinck downe into that light , and esteeme it selfe nothing ; and thinketh it self to be unworthy of it . 23. And thus it s own desire pierceth into that nothing ( viz. into that wherein God createth , ) and doth what hee will therein : and the Spirit of God springeth forth through the desire of the resigned Humility : And so the humane self immediately followeth the Spirit of God in trembling and joy of Humility ; and so it may behold what is in time and eternity ; for all is present before it . 24. When the Spirit of God riseth up as a fire and the flame of Love , then the spirit of the soule descendeth , and saith : Lord , glory be to thy Name , not to me ; Thou art able to take vertue power strength wisdom & knowledge : doe as thou wilt , I can doe nothing , I know nothing ; I will goe no whither , but whither thou leadest me as thy instrument , doe thou in me and with me what thou wilt . 25. In such an humble and totall Resignation , the spark of Divine power falleth into the center of the forms of life ( as a spark into Tinder ) and kindleth it , viz. the o fire of the soule , ( which Adam made to be a dark coale in himselfe , ) so that it glimmereth . And when the light of Divine power hath kindled it selfe therein , the creature must goe on as an instrument of Gods Spirit , and speak what the Spirit of God p telleth it : and then it is no more in its own proper possession , but it is the instrument of God. 26. But the will of the Soule must without ceasing , in this fiery-driving sink into nothing , viz. into the deepest humility in the sight of God. For no sooner doth the will of the soule in the least measure goe on in its own speculation , or searching , but Lucifer layeth hold of it in the center of the formes of life , and sifteth it , so that it entreth into Selfe : it must therefore continue close to resigned humilith , as a Well doth to its Fountain , & must suck and drink of Gods Fountain , and not depart from the wayes of God at all . 27. For , as soon as the soule eateth of Selfe , and of the light of outward Reason , it goeth on in its own opinion ; and then its doings , which it sets forth for Divine , are but from the outward Constellation , which presently then layeth hold on the soule , and maketh it dry , and then the soule goeth on in Errours , till it yeeld it selfe up again into Resignation , and acknowledging it selfe anew to be a defiled child , resisteth reason , and so getteth the love of God again , which is harder to doe now , then it was at first : for the Devill brîngeth in strong doubts , he will not easily leave his Fort of prey . 28. This may be seen clearly in the Saints of GOD from the beginning of the world ; that many who have been driven by the Spirit of God , have yet oftentimes departed from Resignation into Selfe , viz. into their owne reason and will , in which Satan hath cast them into sins , and into the anger of God , as appeareth by DAVID & SOLOMON , also by the Patriarchs , Prophets , and Apostles , who have oftentimes committed great errours , when they have departed from Resignation into Selfe , viz. into their own reason and lust . 29. Therefore it is necessary for the children of God to know how to behave themselves when they will learn the way of God. They must beat down & cast away their very thoughts , and desire nothing , nor have the least will to learn any thing , unlesse they find themselves to be in true Resignation , so that Gods Spirit , leadeth , teacheth , and guideth mans Spirit , and that the humane will which is addicted to it self , be wholly broken off from its own lust , and resigned in God. 30. All speculation in the wonders of God , is very dangerous , for the spirit of the will may soon be captivated therewith ; unlesse the spirit of the will goeth or walketh after the Spirit of God , and then it hath power in the resigned humility to behold the wonders of God. 31 I doe not say that a man should search and learn nothing in naturall Arts and Sciences ; no , for it is profitable for him , but a man must not begin with his own reason : Man ought not onely to govern his life by the light of outward reason , which is good in it selfe ; but he must sink with that light into the deepest humility before God , and set the Spirit and will of God first in all his searching , so that the light of reason may see through the light of God. And though reason doe know much , it must not arrogate to it selfe as if it were in its own possession , but give glory to God , to whom alone wisdome and knowledge doth belong . 32. For the more , Reason , sinketh it selfe down into simple humility in the sight of God , and the more unworthy it accounts it selfe in its sight , the more it dieth from self-desire , and the more the Spirit of God pierceth through it , and bringeth it into the highest knowledge ; so that it may behold the great wonders of God. For the Spirit of God worketh onely in resigned humility , in that which neither seeketh nor desireth it selfe . The Spirit of God taketh hold of whatsoever desireth to be simple and lowly before him , and bringeth it forth in his wonders ; he hath pleasure onely in those that feare and bow themselves before him . 33. For God hath not created us for our selves onely , but to be instruments of his wonders , by which he desireth to manifest his wonders . The resigned will trusteth God , and expecteth all good from him ; but self-will ruleth it selfe , for it is broken off from God. All that self-will doth is sinne , and against God , for it is gone out of that order ( wherein God created it ) into disobedience , and desireth to be its own Lord and Master . 34. When its own will dieth from it selfe , then it is free from sinne ; for it desireth nothing but that which God desireth of his creature ; it desireth onely to doe that for which God hath created it , and that which God will doe by it ; and though it is and must bee the doing , yet it is but the instrument of the doing , by which God doth what he will. 35. For this is the true Faith in Man , viz. to die from himselfe , viz. from his own desire ; and in all his beginnings and designes , to bring his desire into the will of God , and arrogate the doing of nothing to himselfe , but esteem himselfe in all his doings , to be but a Servant or Minister of God , and to think that all he doth , or goeth about , is for God ; for in such an intention the Spirit of God leadeth him into true uprightnesse and faithfulnes towards his neighbour : for he thinketh thus with himselfe : I doe my work not for my self , but for God , who hath called and ordained me to doe it , as a servant in his Vineyard : hee listeneth continually after the voyce of his Master , who within him commandeth him what hee shall doe : The Lord speaketh in him , and biddeth him doe it . 36. But Selfe doth what outward reason from the starres commandeth , into which reason the Devill bringeth himselfe flying in with his desire . All what ever Selfe doth , îs without the will of God , and it is done altogether in the phantasie , that the anger of God may accomplish its pastime therewith . 37. No work which is done without the will of God , can reach the kingdome of God , it is all but an unprofitable * Imagery in this great turmoyling of mankind : for nothing is pleasing to God , but what he himselfe doth by the will , [ as his instrument . ] For there is but one onely God in the Essence of all Essences , and all that which worketh with him in that Essence , is one Spirit with him : but that which worketh in it selfe in its own will , is in it selfe without [ being under ] his dominion ; it is indeed [ under ] or in that Dominion wherewith he ruleth every life , but not in [ or under ] that holy Divine Government in himselfe , but in the dominion of Nature , wherewith he governeth evill and good , nothing is divine , which walketh and worketh not in the will of God. 38 Christ saith , Every plant which my heavenly Father hath not planted , shall be rooted out , and burnt in the fire : All the works of man which hee hath wrought without the will of God , shall bee burnt up in the last fire of God , and given to the wrath of God , viz. to the pit of darknesse to recreate it selfe withall : For Christ saith , Hee that is not with me is against me , and he that gathereth not with me , scattereth . Whosoever worketh , and doth it not in a resigned will , with confidence in God , he doth but make desolate and scatter , it is not acceptable to God ; nothing is pleasing to him but that which himselfe willeth with his Spirit , and doth himselfe by his own instrument . 39. Therefore whatsoever is done by the conclusions of humane Selfe , in matters of the divine will , and knowledge , is a meere Fiction , or Fable , and it is Babel , and is but a worke of the starres , and of the outward world , and not ackowledged by God to be his work ; but it is the play of the wrastling wheele of Nature , wherein good and evill wrastle one with the other , what the one buildeth , the other destroyeth . And this is the great misery of vain turmoylings , all which belongeth to the judgement of God to decide the quarrell . 40. Whosoever therefore worketh or laboureth much in such turmoylings , he worketh but for the judgement of God : for no whit of it is perfect and * permanent , ît must all be separated in the putrifaction . For that which is wrought in the anger of God , will be received thereby , and shall be kept in the mystery of its desire , to the day of Gods judgement , where evill and good shall be severed . 41. But if a man turn and go forth from himself , and enter into the will of God , then also that good which he hath wrought in himself , shall be freed from the evill which he hath wrought . For Isaiah saith , Though your sins be as red as scarlet , if yee turne and repent , they shall become as wooll , white as snow : for the evill shall be swallowed up in the wrath of God into death , and the good shal goe forth as a sprout out of the wild earth . CHAP. II. 1. WHosoever intendeth to work any thing that is good and perfect , wherein he hopeth eternally to rejoyce , and enjoy it , let him depart from himselfe , viz. from his own desire , and enter into Resignation , into the will of God , and work with God : and though the earthly desire of Selfe in flesh and bloud cleaveth to him , yet if the will of the soule doe not receive that desire into it , Self cannot perform any work : for the resigned will continually destroyeth the being of Selfe againe , so that the anger of God cannot reach it ; but if it should happen to reach it sometime , as it may so come to passe , yet the resigned will prevaileth with its power , and then it beareth the figure of a victorious work in the wonders , and may inherit the * filiation . Therefore it is not good to speake or doe any thing , when Reason is kindled in the desire of Selfe ; for then the desire worketh in the anger of God , by which a man would suffer losse : for his work is brought into the anger of God , and kept there to the great day of Gods judgement . 2. Every * evill desire , whereby a man thinketh craftily to gather to himselfe much of the world from his neighbour , to the hurt of his neighbour ; is taken into the anger of God , and belongeth to the judgement , wherein all things shall be made manifest , and every power , and * Essence , both in good and evill , shall be presented to every one in the mystery of the revelation . 3. All evill workes done purposely ; belong to the judgement of God : but he that turneth , hee goeth out from them , and those his works belong to the fire . All things , shall and must be made manifest in the end : for therefore God brought his working power into essence , that the love and anger of God might be made manifest , and be a representation of Gods deeds of wonder , to his glory . 4. And every creature must know , that it should continue in that [ condition ] wherein it was created , or else it doth run on into a contrary will , and into enmity to the will of God , and bringeth it selfe into pain : For a creature which is created of darknesse , hath no pain in the darknesse : As a venomous Worm hath no pain in its venome , the venome is its life ; and if it should lose its venome , and have some good thing in stead thereof brought into it , and be made manifest in its essence , this would bee pain and death to it , and so also the evill is pain and death to the good . 5. Man was created of , for , and in Paradise ; of , for , and in the love of God ; but if hee bring himselfe into anger , which is as a poysonous pain and death ; then that contrary life is a pain and torment to him . 6. If the Devill had been created of the wrathfull Matrix , for , and in Hell , and had not had the divine * Ens , he could have no pain in Hell : but he being created for , and in Heaven , and yet did stirre up the source or property of darknesse in himselfe , and did bring himselfe totally into darknesse ; therefore the light is now a pain to him , viz. an everlasting despairing of Gods grace , and a continuall enmity ; being God cannot endure him in himselfe , but hath spewed him out : and therefore the Devill is angry and wrathfull against his own mother , ( of whose Essence and Being he hath his originall , ) viz. the eternall Nature , which keepeth him prisoner in his own place , as a revolter , or fallen Spirit , and sporteth it selfe in him , with its property of anger and wrath . And seeing he would not help forward the delight of the Divine joy , therefore he must now doe the contrary , and be an enemy against goodnesse . For , of God , and in him , are all things , darknesse and light , love and anger , fire and light ; but hee calleth himselfe God onely , as to the light of his love . 7. There is an eternall contrariety between darknesse and light ; neither of them comprehendeth the other , and neither of them is the other ; yet there is but one onely Essence , Being , or Substance , wherein they subsist : but there is a difference in quality and will , and yet the Essence or Substance is not divided , but a Principle maketh the division ; so that the one is a nothing in the other , and yet , it is there , but not manifest in the property of that thing wherein it is . 8. For the Divell continued in his own Dominion , or Principality , but not in that wherein God created him , but in the aking , painfull birth of eternity , in the center of Nature and the property of wrath , in the property which begetteth darknesse , anguish and pain . Indeed he is a Prince in the place of this world ; yet in the first Principle in the Kingdome of Darknesse , in the Pit. * 9. But not in the Kingdome of the Sunne , Starres , and Elements , he is no Lord or Prince therein , but in the wrathfull part , viz. in the root of the evill of every thing , and yet he hath no power to doe what hee pleaseth with it . 10. For there is some good in all things , which holdeth the evill captive , and shut up in the thing ; there he can walk and rule onely in the evill , when it stirreth up an evill desire in it selfe , and bringeth its desire into wickkednesse ; which the inanimate creatures cannot doe : but man can doe it through the inanimate creature , if he bring the center of his will , with the desire out of the eternall center into it , which is an Inchantment , and false Magick . The will of the Devill can also enter into that whereinto Man bringeth the desire of his soul ( which is also from the eternall ) in wickednesse . 11. For the originall of the soule , and of Angels , out of the eternall , is the same . But the Divell hath no power more over the time , [ or temporary condition ▪ of this world , but in the o great Turba ; wheresoever that kind leth it selfe in the eternall and naturall wrath , there he is busie , as in warres , fighting and strife , as also in great tempests without water : in the fire he proceedeth as farre as the * Turba goeth in great showres and tempests of thunder , lightning and haile ; but he cannot direct them ; for he is not Lord or Master in them , but servant . 12. Thus the creature stirreth up , with the desire , good and evill , life and death . The Humane Angelicall desire standeth in the center of the eternall Nature ( which is without beginning ) and wherein it kindleth it selfe , whether in good or evill , it accomplisheth its work in that . 13. Now , God created every thing for , and in that wherein it should be , the Angels for and in heaven , and Man for and in Paradise : if therefore the desire of the creature goe forth from its own mother , then it entreth into the contrary will , and into enmity , and it is tormented with the contrariety therein , and so a false will ariseth in a good : and thence the good will entreth into its nothing again , viz. into the end of Nature and Creature , and so leaveth the creature in its own [ evill , or ] wickednesse , as appeareth by Lucifer and also by Adam , and had not the will of the love of God met with him , and of meere mercy entred into the humanity again , there could be no good will in man. 14. Therefore all speculation and searching about Gods will , is a vain thing , without the mind be converted : For when the mind stādeth captivated in the selfe-desire of the earthly life , it cannot o comprehend [ what ] the will of God [ is , ] it runneth on but in Selfe , from one way into another , and yet findeth no rest ; for selfe-desire evermore bringeth disquietnesse : but when it sinketh it selfe wholly into the mercy of God , desiring to die from it selfe , and to have Gods will for a guide to the understanding , so that it acknowledgeth and esteemeth it selfe as nothing , and willeth nothing but what God will : and then if the desire of anger in the earthly flesh , goe along or joyneth with the Devils imagination , and assaulteth the will of the soule , then the resigned desire crieth to God , and saith , Abba , Ioving father , deliver me from the evill : And then ( though the earthly wil should grow too strong in the wrath of God by the infection of the Devill ) the desire of anger would work but in , or upon it selfe ; as St. Paul saith : Now , if I sin , I doe it not , but sin that dwelleth in my flesh : also , now I serve the Law of God in my mind ; but in my flesh , the law of sinne . Paul meaneth not , that the will should consent in the will of the flesh ; but sin is so strong in the flesh ; viz. the awakened anger of God in Selfe , that oftentimes it is brought into lust by force , through the * evill provocations of wicked men , or else by beholding worldly pomp and glory , so that it wholly bedeafeth the resigned will , and ruleth by force . 15. Now , when sin is wrought in the flesh , then the wrath sporteth it selfe therewith , and catcheth at the resigned will , and then the resigned will crieth to God for deliverance from the evill , and prayeth that God would remove the sinne away from it , aud bring sin into the center , viz. into death , that it might die . 16. And S. Paul saith further , Now there is no condemnation to those that are in Christ Jesus , that are called according to the purpose of God , that is , those that in that purpose of God ( in which God called man ) are again called in the same calling , to stand again in that purpose of God , wherein he created man to be his likenesse , and image of him . 17. So long as a mans own will standeth in Selfe , so long it is not in the purpose and calling of God , it is not called , for it is gone forth from its own place ; but when the mind turneth it selfe back again into the calling , viz. into Resignation , then the will is in the calling of God , viz in the place for , and in which God created it , and then it hath power to become the child of God as it is written , He hath given us power to become the children of God. 18. The power which he hath given us is his purpose , for , and in which he created Man in his Image , this God hath brought again into the humanity , and he hath given power unto that power , to break the head of sinne in the flesh , viz. the will and desire of the Serpent : that is , the resigned will in Christ treadeth upon the head of the desire of the sinful wil of the Serpent , and killeth again the sins which were committed . This power that is given , becommeth a death to death , and the power of life to life . 19. Therefore no man can make any excuse , as if he could not will. Indeed , while he sticketh fast in himselfe , in his own desire , and serveth onely the law of sinne in the flesh , he cannot : For he is kept back , as being a servant of sinne ; but when he turneth the center of his mind away , and turneth it into the will and obedience of God ; then he can . 20. Now , the center of the mind is [ come ] out of eternity , out of Gods Omnipotence , it can bring it selfe into what it will , and whither it will : for that which 〈◊〉 out of the eternall , hath no Law ; but the will hath a law to obey God , and is born out of the mind , and it must not rent it selfe away from that , out of which God created it ▪ 21. Now , God created the will of the mind for and in Paradise , to be a companion with him in the Kingdom of divine joy , it ought not to have removed it selfe from thence ; but since it hath removed it self from thence , God hath brought his will again into the flesh , & in his new-brought-in will , hath given us power to bring our will into it , and to kindle a new light in it , and so to become his children again . 22. God hardeneth no man ; but his own will , which o goeth on in the flesh of sin ; that hardeneth the mind , viz. the will of Self bringeth the vanity of this world into the mind , and so the mind is shut up , and continueth so . 23. God , so far as he is called God , & is God , cannot will any eivll ; for there is but one onely wil● in God , and that is eternall love , a desire of thatwhich is his like , viz. Power , Beauty , and Vertue . 24. God desireth nothing but what is like his desire ; his desire receiveth nothing but what it selfe is . 25. God receiveth no finner into his power and vertue , unlesse the sinner goe forth from his sinnes , and entereth with the desire into him : and he will not cast out them that come unto him ; he hath given to the will an open gate in Christ , saying , Come unto me all yee that are heavie laden with sinnes , I will refresh you ; take my yoak upon you , that is , the Crosse of the enmity in the flesh , which was the yoak of Christ , who must beare it for the sinnes of all men . This crosse the resigned will must take upon it , in the evill earthly sinfull flesh , and beare it after Christ in patience , in hope of deliverance , and always brea kt he head of the Serpent with the resigned will of the soule , in Christs will and Spirit , and kill and destroy the earthly will in Gods anger , and not let it rest on a soft bed when sinne is committed , thinking I wil repent one time or other . 26. No , no , the earthly will groweth strong , fat and wanton upon this soft bed : But so soon as the breath of God shineth in thee , and sheweth sinne to thee , the will of the soul must sink it selfe down into the passion and death of Christ , & wrap it selfe up close in it , and take the passion of Christ into its possession , and be a Lord over the death of sin by the death of Christ , and kill it and destroy it in the death of Christ. 27. It must die though it be never so unwilling : Be at enmity with the voluptuous earthly flesh , give it not what it would have ; let it fast and suffer hunger till its tickling cease ; account the will of the flesh thy enemy , and do not what the desire in the flesh will , and then thou shalt bring a death into the death in the flesh . 28. Regard not any scorne of the world , think they doe but scorn thy enemy , and that it is become a foole to them ; nay , doe thou thy selfe account it thy foole , which Adam caused thee to have in thee , and suffered to be thy false heire . Cast the sonne of the bond-woman out of the house , ( that strange child which God did not give to be in the house of life in Adam at the beginning : ) for the son of the bond-woman must not inherit with the son of the free-woman . 29. The earthly will is but the son of the Bond-woman : for the foure elements should have been mans servants , but Adam hath brought them into * filiation : Therefore God said to Abraham , when he had opened the covenant of the promise in him : Cast out the son of the bond-woman ; for hee shall not inherit with the sonne of the free . This [ sonne of the ] Free is Christ , which God of his grace hath brought again into the flesh for us , viz. a * new mind , wherein the will , viz. the eternall will of the soul , may draw and drink the water of life , of which Christ speaketh , saying : Whosoever shall drink of this water that he will give us , it shall spring up in him , and be a Fountain of eternall life . This Fountaine is the renovation of the mind of the soule , viz. the eternall Astrum [ or Constellation ] of the eternall Nature , viz. of the creaturely property of the soul. 30. Therefore I say , that all fictions and devices , to come to God by , let them have what name soever they will , which men contrive and invent for wayes to God , are lost labour and unprofitable , without a new mind There is no other way to God , but a new mind ; which turneth from wickednes , and entreth into repentance for the sinnes it hath committed , and goeth forth from its iniquity , and willeth it no more , but wrappeth its will up in the death of Christ , and with all earnestnesse dieth from the sinne of the soule in the death of Christ , so that the mind of the soule willeth sinne no more . 31. And although all the Devils did follow him hard , and did go with their desire into the flesh , yet the will of the soule should stand still and hide it selfe in the death of Christ , willing and desiring nothing but the Mercie of God. 32. No hypocriticall flattery , or outward comforting ones self availeth at all , as when men will cover sinne and iniquity in the flesh , with the satisfaction of Christ , and remain in Self still . Christ saith , Except ye turn and become as children , yee shall not see the Kingdome of God : the mind must become as wholly new as in a child , that knoweth nothing of sinne . Christ saith also , Ye must be born anew , or else yee shall not see the Kingdome of God. There must arise a will wholly new , in the death of Christ , it must be brought forth out of Christs * entring into the humanity , and rise in Christs resurrection . 33. Now before this can be done , the will of the soule must dye in the death of Christ first ; for in Adam it received the son of the bond-woman , viz. sinne into it . This , the will of the soul must first cast out , and the poore captive soule must wrap it selfe up in the death of Christ earnestly , with all the power it hath ; so that the sonne of the bond-woman , viz. sin , in it selfe , may dye in the death of Christ. 34. Truly , sin must dye in the will of the soule , or else there can be no vision of God ; for the earthly will in sinne , and the anger of God , shall not see God : but Christ that came into the flesh . The soul must put on the Spirit and flesh of Christ : it cannot inherit the Kingdome of God in this earthly Tabernacle ; for the kingdome of sin hangeth to it outwardly , which must putrifie in the earth , and rise again in new power . 35. Hypocrifie , flattery , and verball forgivenesse , availeth nothing , we must be children , not by outward imputation , but born of God from within , in the new man , which is resigned in God. 36. All such flattering of our selves , in saying , Christ hath paid the Ransome , and made satisfaction for sinne , he is dead for our sinnes : if we also do not dye from sinne , in him ; and put on his merit in new obedience , and live therein , all is false , and a vain frivolous comfort . 37. He that is a bitter enemy and hater of sinne , he can and may comfort himselfe with the sufferings of Christ ; he that doth not willingly see , hear , nor tast sinne , but is at enmity with it , and would willingly always doe that which is well and right , if he knew but what he ought to doe : he that is such a one , I say , hath put on the Spirit and will of Christ. 38. The outward flattery of being accounted a child of God by imputation or externall application , is false and vain : the work done in the outward flesh onely , doth not make the child of God , but the working of Christ in the Spirit , maketh , and is the child of God ; which working is so powerfull in the outward work , that it shineth forth as a new light , and manifesteth it self to be the child of God in the outward work of the flesh . 39. For if the eye of the soule be light , then the whole body is light in all its members . Now if any boast himself to be the child of God , and yet suffereth the body to burn in sins , he is not yet capable of being a child , but lieth captive in the fetters of the Devill , in great darknesse : and if he doe not find in himselfe an earnest will burning in him , of well-doing in love ; then his pretence is but an invention of Reason , proceeding from Selfe , which cannot see God , unlesse it be born anew , and shew forth in its power and vertue , that it is his child : For there is no fire but hath light in it : and if the divine fire be in the mind , it will shine forth , and the mind will doe that which God will have done . 40. But perhaps thou wilt say , I have a will indeed to doe so , I would willingly doe it , but I am so hindred , that I cannot ? 41. Yes , thou vile man , God draweth thee to be his child , but thou wilt not ; the soft cushion in evill , is dearer to thee then so ; thou preferrest the joy of wickednesse before the joy of God , thou wholly stick'st fast in Selfe still , and livest according to the law of Sin , and that hindereth thee : thou art unwilling to dye from the pleasure of the flesh , and therefore thou art not in the filiation , and yet God draweth thee to it , but thou thy selfe wilt not . 41. O how fine a thing would Adam think it to be , if he might be taken into heaven with this will [ of the voluptuous flesh . ] & to have the child of wickednesse , that is full of deceit , set upon the Throne of God. Lucifer also would fain have had it so , but he was spewed out . 42. It is a troublesome thing to mortifie the evill will , none are willing to have it so : we would all willingly be the children of God , if we might be so with this * garment , but it cannot be . This world passeth away , and the outward life must dye ; what good can the childhood in the mortall body doe me ? 43. If we would inherit the filiation , we must also put on the new man , which can inherit the filiation , which is like the deity . God wil have no sinner in heaven , but such as are born anew , and become children , which have put on heaven . 44. Therefore it is not so easie a matter to become the children of God , as men imagine . Indeed it is not a burdensome thing to him that hath put on the filiation , whose light shineth ; for it is joy to him . But to turn the mind , and destroy Selfe , there is a strong continual earnestnesse requisite , and such a purpose , that if the body and soule should part asunder by it , yet the will should persevere constantly , and not enter again into Selfe . 45. A man must wrastle so long , till the dark center that is shut up so close , break open , and the spark in the center kindle , and from thence immediatly the Noble * Lilly-branch sprouteth , as from the divine grain of Mustard seed , as Christ saith . A man must pray earnestly , with great humility , and for a while become a foole in his own reason , and see himselfe as voyd of understanding therin , untill Christ be formed in this new incarnation . 46. And then when Christ is born , Herod is ready to kill the child , which he seeketh to doe outwardly by persecutions , and inwardly by temptations , to try whether this Lilly-branch will be strong enough to destroy the kingdome of the Devil , which is made manifest in the flesh . 47. Then this destroyer of the Serpent is brought into the wildernesse , after he is baptized with the holy Spirit , and tempted and tried whether he will continue in Resignation in the will of God : he must stand so fast , that if need require , hee would leave all earthly things , and even the outward life , to be a child of God. 48. No temporall honour must be preferred before the filiation ; but he must with his will , leave and forsake it all , and not account it his owne , but esteem himselfe as a servant in it onely , in obedience to his Master ; hee must leave all worldly propriety . Wee doe not mean that hee may not have , or possesse any thing ; but his heart must forsake it , and not bring his will into it , nor count it his own ; if he set his heart upon it , he hath no power to serve them , that stand in need , with it . 49. Selfe onely serveth that which is temporary , but Resignation hath rule over all that is under it . Selfe must doe what the Devill will have it to doe in fleshly voluptuousnesse and pride of life : but Resignation tteadeth it under with the feet of the mind . Selfe despiseth that which is lowly and simple ; but Resignation sitteth down with the lowly in the dust : it saith , I will be simple in my selfe , and understand nothing , lest my understanding should exalt it selfe and sin . I will lye down in the Courts of my God at his feet , that I may serve my Lord in that which he commandeth me : I will know nothing my selfe , that the commandment of my Lord may lead and guide mee , and that I may only doe what God doth through me , and will have done by me : I will sleep in my selfe untill the Lord awaken mee with his Spirit : and if he will not , then will I cry out eternally in him in silence , and wait his commands . 50. Beloved brethren , men boast much now-a-dayes , of faith , but where is that faith ? The modern faith is but the History . Where is that child , which beleeveth that Jesus is borne ? If that child were in Being , and did beleeve that Jesus is born , it would also draw neere to the sweet child Jesus , and receive him , and ●urse him . 51. Alas ! the Faith now a dayes is but Historicall , and a meere knowledge of the story , that the Jewes killed him , that hee left this world , that he is not King on earth in the animall man : but that men may doe what they list , and need not dye from sinne , and their evill lusts : All this the wicked child Selfe rejoyceth in ▪ that it may fatten the Devil by living deliciously . 52 This sheweth plainly , that true faith was never weaker and feebler since Christs time , then it is now , when neverthelesse the world cryeth a loud , and saith , we have found the true saith , and contend about a child , so that there was never worse contention since men were on earth . 53. If thou beest Zion , and hast that new-born Child which was lost and is found again ; then let it be seen in power and vertue , and let us openly see the sweet Child JESUS brought forth by thee , and that we may see that thou art his Nurse : if not , then the children in Christ will say , thou hast found nothing but the History , viz. the Cradle of the Child . 54. Where hast thou the sweet child Jesus , thou that art exalted with the History , and with thy false and seeming faith ? O how will the Child Jesus visit thee once in the Fathers * property , in thy own Turba which thou hast fatted . It calleth thee now in love , but thou wilt not heare : for thy eares are stopt with covetousnesse and voluptuousnesse . Therefore the found of the Trumpet shall once shiver thee with the hard thunder-clap of thy Turba , and awaken thee , if perhaps thou wilt yet seek and finde the sweet child Jesus . 55. Beloved brethren , this is a time of seeking , of seeking and of finding : It is a time of earnestnesse , whom it toucheth it toucheth home : he that watcheth shall hear and see it ; but he that sleepeth in sin , and saith in the fat dayes of his belly , All is peace and quiet ; we heare no sound from the Lord , he shall be blind . But the voyce of the Lord hath sounded in all the ends of the earth , and a o smoke riseth , and in the midst of the smoke there is * a great brightnesse and splendor . Ha le lu-Jah . Amen . Shout unto the Lord in Zion : For all Mountains and Hills are full of his Glory : he flourisheth like a green Branch , and who shall hinder it ? Ha le lu — JAH . The end of the 2d Book . THE THIRD BOOK OF REGENERATION , OR , The New-Birth . Shewing how he that earnestly seeketh salvation , must suffer himself to be brought out of the confused and contentious Babel by the Spirit of Christ , that he may be born anew in the Spirit of CHRIST , and live to him onely . Written in the German Language , Anno 1622 , By JACOB BEHMEN . Alias , Teutonicus Philosophus . LONDON , Printed by M. S. for H. Blunden , at the Castle in Corn-hill . 1648. REVEL . 18. 4. Come out of Babylon , my people , that yee bee not partakers of her sinnes , and that yee receive not of her plagues : For her sins have reached unto Heaven , and God hath remembred her iniquity . THE AUTHORS Preface to the Reader . THough I have in my other Writings set down a clear Description of Regeneration , or the New Birth , from the ground thereof : yet because ery one hath them not , neither hath every one the capacity to understand them ; I have therefore , as a service , to the simple children of Christ , here set down a short-summe concerning the New Birth . But if any desire to search the deep Ground from whence all floweth , and have the gift to understand it , let them read these Books following . I. The there Principles of the Divine Essence . II. The three-fold life of Man. III. The 40 Questions of the Originall Essence , Substance , Nature , and Property of the Soule . IV. The Incarnation and Birth of Jesus Christ the Sonne of God ; also of his suffering , death and resurrection . V. The six points treating of the three words , how they are in one another as one ; and yet make three Principles , viz. three Births , or Centers . VI. The Mysterium Magnum , [ which is an Interpretation ] upon Genesis . And in them he shall find all that he can ask , and that as deep as the mind of man is able to reach . I have written this for the true Israelites , ( that is for the hungry and thirsty Harts that long after the Fountain of Christ ) who are my fellow members in the Spirit of Christ : But not for the Ishmaelites and Scorners : For they have a Book within them , wherewith they vex , persecute , and suppresse the children of Christ that are under the Crosse ; and yet though it be against their wills , they must be servants to the children of Christ ; though indeed they doe not understand so much . OF REGENERATION , CHAP. I. Shewing how Man should consider himselfe . 1 CHRIST said , Except yee turn , and become as children , yee shal not see the Kingdome of God : Again , he said to Nicodemus , Except a man be born a-new , of Water and of the Spirit , he cannot enter into the Kingdom of God : for that which is born of the flesh , is flesh ; and that which is born of the Spirit , is Spirit . Joh. 3. 5 , 6. 2. Also the Scripture witnesseth plainly , that the fleshly Naturall Man receiveth not the things of the Spirit of God ; for they are foolishnesse unto him , neither can he know them , or conceive them . 3. Now , seing that all of us have flesh and bloud , and are mortall , as we see by experience ; and yet the Scripture saith , that we are the Temple of the holy Ghost , who dwelleth in us ; and that the kingdome of God is within us ; and that CHRIST must be formed in us ; also , that he will give us his flesh for food , and his bloud for drink : and saith further , Whosoever shall not eat of the flesh of the Sonne of Man , he hath no life in him . Therefore we should seriously consider , what kind of man in us it is , that is capable of being thus like the Deity . 4. For it cannot be said of the mortall flesh , that turneth to earth again , and liveth in the vanity of this world , and contînually Iusteth against God ; that it is the Temple of the holy Ghost : much lesse can it be said , that the New-birth commeth to passe in this earthly flesh , which dyeth and putrifieth , and is a continuall House of sin . 5. Yet seeing it remaineth true , that a true Christian is born of CHRIST , and that the New-birth is the Temple of the' holy Ghost which dwelleth in us , and that the new Man onely , that is born of Christ , partaketh of the flesh and bloud of Christ ; it appeareth that it is not so easie a matter to be a Christian . 6. And that Christianity doth not consist in the meere knowing of the History , and applying the knowledge thereof to our selves onely , in saying , that Christ died for us , and hath destroyed death , and turned it into life in us , and that he hath paid the ransome for us , so that we need do nothing but comfort our selves with this , and stedfastly beleeve that it is so . 7. For we find in our selves , that sin is living , lusting , strong , and powerfully working in the flesh : and therefore it must be somewhat else ( that doth not co-operate in the flesh of sin , nor willeth sin , ) that is the New-birth in Christ. 8. For St. Paul saith , There is no condemnation to them that are in Christ Jesus . And further , should we , that are Christians ; be yet sinners ? God forbid , seeing wee are dead to sinne in Christ. 9. Besides , the Man of sinne cannot be the Temple of the holy Ghost ; and yet there is no man that sinneth not : For God hath shut up all under sinne . For the Scripture saith , No one living is righteous in thy sight , if thou imputest his sinnes to him . The righteous man falleth seven times a day : and yet it cannot be meant , that the righteous falleth and sinneth , but his mortall and sinfull man. 10. For the righteousnesse of a Christian in Christ , cannot sinne : For St. Paul saith , Our conversation is in heaven , from whence we expect our Saviour Jesus Christ. Now , if our conversation be in heaven , then heaven must be in us : Christ dwelleth in heaven , and then if we are his Temple , that Temple , Heaven , must hee in us . 11. But for all this , seeing sinne tempteth us within us , whereby the Devill hath within us an accesse to us , therefore hell also must bee in us too : for the Devill dwelleth in hell ; wheresoever he is , he is in hell , and cannot come out of it . Yes , when he possesseth a Man , hee dwelleth in hell , viz. in the Anger of God in that man. 12. Therefore we ought to consider well , what Man is , and how hee is a Man ; and then we may perceive , that a true Christian is not a meere Historicall New Man , as if it were enough for us outwardly to confesse Christ , and beleeve that he is the Son of God , and hath paid the ransome for ns ; for righteousnes availeth nothing if it be imputed from without , that is , by beleeving onely that it is imputed : but an innate righteousnesse , or the righteousnesse born in us , in which we are the children of God , that availeth . 13. And as the flesh must dy , so also the life and will must dye from sin , and be as a child knowing nothing , but longeth after the mother which brought it forth : so must also the will of a Christian enter again into its mother , viz. into the Spirit of Christ , and become a child in it selfe in its own will and power , having its will and desire inclined and directed onely towards its mother , and a new will and obedience in righteousnesse , which willeth sinne no more , must rise from death out of the Spirit of Christ. 14. For that will is not born a-new , which desireth and admitteth vanity into it selfe : and yet there remaineth a will which longeth after vanity , and sinneth in the New-born , or Regenerate Man. Therefore the Image of man must well be considered , and how the New-birth commeth to passe , seeing it is not wrought in the mortall flesh ; and yet truly and really in us in flesh and bloud , in Water and Spirit , as the Scripture saith . 15. We should therefore rightly consider what kind of man it is in us , that is the member of Christ , and Temple of God who dwelleth in heaven : And then also what kind of man it is , that the Devill Ruleth and driveth ; for he cannot meddle with the Temple of Christ , nor doth he care much for the mortall flesh ; and yet there are not three men in one another ; for all make but one man. 16. Now , if we will consider this rightly , we must consider Time and Eternity , and how they are in one another ; also light and darknesse , good and evill : but especially the originall of man. This may thus be considered : 17. The outward world , with the Starres and foure Elements , wherein Man and all creatures live , neîther is , nor is called God. Indeed God dwelleth in it , but the substance of the outward World comprehendeth him not . 18. We see also , that the light shineth in darknesse , and the darknesse comprehendeth not the light , and yet they both dwell in one another . The foure Elements are also an example of this , which in their originall are but one element , which îs neither hot nor cold , nor dry nor moist , and yet by its stirring , severeth it selfe into foure properties , viz. into Fire , Aire , Water , and Earth . 19. Who would beleeve that fire * produceth water ? and that the originall of fire could be in water ? if we did not see it with our eyes in tempests of thundring , lightning and rain ; and did not find also , that in living creatures , the essentiall fire in the body dwelleth in the bloud , and that the bloud is the mother of the fire , and the fire the father of the bloud . 20. And as God dwelleth in the world , and filleth all things , and yet possesseth nothing : and as the fire dwelleth in water , and yet possesseth it not : also , as the light dwelleth in darknesse , and yet possesseth not the darknesse ; as the day is in the night , and the night in the day ; time in eternity , and eternity in time : so is man created according to the outward humanity , he is the time , and in the time , and the time is the outward world , and it is also the outward man. 21. The inward man is eternity , and the spirituall time and world ; which also consisteth of light and darknesse , viz. of the love of God , as to the eternall light ; and of the anger of God , as to the eternall darknesse : whichsoever of these is manifest in him , his spiirit dwelleth in that , be it darknesse or light . 22. For light and darknesse are both in him ; but each of them dwelleth in it selfe , and neither of them possesseth the other ; but if one of them doe enter into the other , and will possesse it , then that other loseth its right and power . 23. The passive loseth its power : For if the light be made manifest in the darknesse , then the darknesse loseth its darknesse , and is not known or discerned . Also on the contrary , if the darknesse arise in the light , and get the upper hand , then the light and the power thereof is extinguished . This is to be considered also in man. 24. The eternall darknesse of the soule , is hell , viz. an aking source of anguish , which is called the anger of God : but the eternall light in the soul , is the kingdome of heaven , where the fiery anguish of darknesse is changed into joy . 25. For , the same nature of anguish , which in the darknesse is a cause of sadnesse , is in the light a cause of the outward and stirring joy : For the * source in light , and the source in darknesse , is but one eternall source , and one nature , and yet * they have a mighty difference in the source : the one dwelleth in the other , and begetteth the other , and yet is not the other . The fire is painufll and consuming , but the light is yeelding , friendly , powerfull , and delightfull , a sweet and amiable joy . 26. This may be found also in man , he is , and liveth in three worlds , One is the eternall dark-world , viz. the center of the eternall nature , which a produceth the fire , viz. the b source of anguish . 27. The other is the eternall light-world , which begetteth the eternall joy , which is the Divine Habitation , wherein the Spirit of God dwelleth , and wherein the Spirit of Christ receiveth the humane substance , and subdueth the darknesse ; so that it must be a cause of joy in the Spirit of Christ in the light . 28. The third is the outward visible world , in the foure elements and the visible starres ; though indeed every element hath its peculiar constellation in it selfe , whence the desire and property ariseth , and is like a mind . 29. Thus you may understand , that the fire in the light is a fire of love , a desire of meeknesse and delightfulnesse : but the fire in the darknesse is a fire of anguish , and it is painfull , irk some , enimicitious , and full of contrariety in its essence . The fire of the light hath a good relish , or taste , but the taste in the essence of darknesse , is unpleasant , loathsome and irksome : For all the * Forms till fire , are in great anguish CHAP. II. How Man is created . 30 HEre we are to consider the creation of Man. Moses saith , God created Man in his Image , in the Image of God created he him . This we understand to be both out of the eternal and temporall birth , out of the inward spirituall world , which hee breathed into him , into the created Image ; and then out of the substance of the inward spirituall world , which is holy . 31. For as there is a nature and substance in the outward world : so also in the inward spirituall world , there is a Nature and Substance which is Spirituall ; out of which the outward world is breathed forth , and produced out of light and darknesse , and created [ * to have ] a beginning and time . 32. And out of the substance of the inward and outward world , Man was created out of , & in the likenesse of the birth of all a substances . The body is a b Limbus of the earth , & also a Limbus of the heavenly substance : for the earth is c breathed forth out of the dark and light world . In the word d Fiat , viz. in the eternall desire , man was taken out of the earth , and so created an Image out of time and eternity . 33. This Image was in the inward and spirituall element , from whence the foure elements proceed and are produced . In that one element was Paradise ; for the properties of nature from the fire-dark-and-light-world , were all in * harmony , in like agreement both in number , weight , and measure , none of them was manifested eminently more then another : and so there was no fragility therein ; for one property was not predominanr ovet another , neither was there any strife or contrariety among the powers and properties . 34. Into this created Image God breathed the Spirit and breath of understāding out of all the three worlds , as one onely soule ; which * is in the inward dark and fire world , of the eternall spirituall nature , according to which God calleth himselfe a strong zealous God , and a consuming fire . 35. And this now is the eternall creaturely great soule , a magical breath of fire ; in which fire consisteth the originall of life , from the great power of variation : Gods anger , and the eternall darknesse is in this property ; so farre as sire reacheth , without giving light . 36. The second property of the breath of God , is the Spirit of the source of light , proceeding from the great fiery desire of love , from the great meeknesse , according to which God calleth himselfe a loving mercifull God ; in which consisteth the true Spirit of understanding and of life in power . 37. For as Light shineth from fire , and as the power of understanding is discerned in the light : so the breath of the light was joyned to the breath of the fire of God , and breathed into the Image of man. 38. The third property of the breath of God , was the outward aire , with its * Constellation ; wherein the life and Constellation of the outward substance and body did consist : This he breathed into his Nostrils ; and as time and eternity hang together , and as time is produced out of eternity , so the inward breath of God hung to the outward : and this threefold soul was at once breathed into man. 39. Each substance of the body received the Spirit according to its property : thus the outward flesh received the outward aire and its constellations , for a rationall and vegetative life , to the manifestation of the wonders of God : and the light-body , or heavenly substance , received the breath of the light of the great divine powers and vertues , which breath is called the holy Ghost . 40. Thus the light pierced through the darknesst , viz. through the dark breath of sire , and also through the breath of the outward aire , and its * constellation ; and so deprived all the properties of their power , that neither the anguish of the breath of Fire in the inward property of the soule , nor heat and cold , nor any of all the properties of the outward constellation , might or could be manifested . 41. The properties of all the three worlds in soule and body , were in equall * agreement and weight : That which was inward and holy , ruled through the outward , viz. through the outward parts of the outward life , of the outward * Starres , and the foure Elements , and that was the holy Paradise . 42. And thus Man was both in heaven , and also in the outward world ; and was Lord over all the creatures of this world , nothing could destroy him . 43. For such was the earth also , till the curse of God was : The holy property of the Spirituall world , sprung up also through the earth , and brought forth holy Paradisicall fruits , which man could then eat in a Magical Paradisicall manner . 44. And had neither need of teeth nor * entrails in his body . For as the light swalloweth up darknesse , and as the fire devoureth water , and yet is not filled therewith ; just such a center man also had * for his mouth [ to to eat withall ] according to the manner of eternity . 45. And in such a manner he could also * generate his like out of himself , without any dividing or opening of his body and spirit , as God did generate the outward world , and yet did not divide himselfe ; but did in his desire , viz. in the word Fiat , manifest himselfe , and brought it into a figure , according to the eternall spirituall birth ; so also man was created such an Image and likenesse , according to time and eterntiy , out of both time and eternity , yet in and for an eternall immortall life , which was without enmity and contrariety . 46. But the Devill , having been a Prince and Hierarcha in the place of this world , and having been cast out for his pride , into the dark anguishing painfull , and hostile property and source , into the wrath of God : Hee therefore envied man that glory , of being created in and for the Spirituall world , the place which he himselfe had , and therefore brought his imagination into the Image of Man , and made it so lusting , that the dark world and also the outward world , arose in Man , and departed from the equall agreement and harmony , and so one over weighed the other . 47. And then the properties were every one made manifest in it self , and every one of them lusted after that which was like it selfe , viz. that which was out of the birth of the dark world ; and also that which was out of the birth of the light world ; would each of them eat of the Limbus of the earth , according to its hunger , and so evill and good became manifest in Adam . 48. And when the hunger of the properties went into the earth , from whence the properties of the body were extracted , then the Fiat drew such a branch out of the earth , as the properties could eat of in their aw●kened vanity : for this was possible . 49. Being the spirit of the strong and great magicall power of Time and Eternity was in Adam , from which the earth with its properties was breathed forth : and so the Fiat , ● viz. the strong desire of the eternall Nature , attracted the essence of the earth . And thus GOD let the Tree of knowledge of good evill grow for Adam , according to his awakened properties : for the great power of the soule and of the body , caused it . 50. And then man must be tried , whether he would stand and subsist in his own powers , before the Tempter , the Devill , and before the wrath of the eternall Nature ; and whether the soule would continue in the equall agreement of the properties in true Resignation , under Gods Spirit , as an instrument of Gods Harmony , a tuned instrument of divine joyfulnesse for ▪ the Spirit of God to strike upon . This was tried by this Tree here , and this severe commandement was added , Thou shalt not eat thereof : For at that day thou eatest thereof , thou shalt dye the death . 51. But it being known to God , that Man would not stand , and that he had already imagined and lusted after good & evill , God said , It is not good for man to be alone : Wee will make him an Help meet for him . 52. For God saw that Adam could not generate Magically , having entred with his lust into vanity . Now therefore Moses saith , God caused a deep sleep to fall upon him , and he slept ; that is , seeing man would not continue in obedience of the divine harmony in the properties , submitting himselfe to stand still as an instrument of the Spirit of God : therefore God suffered him to fall from the Divine Harmony , into an harmony of his own , viz. into the awakened properties in evill and good , the spirit of his soule went into these , 53. And there in this sleep he dyed from the Angelicall world , and fell to be the share of the outward Fiat , and then bad farewell to the eternall Image , which was of Gods begetting . Here his Angelicall form & power lay on the ground , and fell into a swound . 54. And then by the Fiat , God made the woman out of him , ex matrice Veneris , of the matrix of Venus , viz. out of that property wherin Adam had the begettresse in himselfe ; and so out of one body he made two , and divided the properties of the Tinctures , viz. the watery and fiery Constellations in the Element , yet not wholly in substance , but in the Spirit , viz. the properties of the Watery and Fîery Soule . 35. And yet it is but one thing , but the property of the Tincture was divided , the desire of Self-love was taken out of Adam , and formed into a woman according to his likenesse ; and therefore man now so eagerly desireth the Matrix of the woman , and the woman desireth the Limbus of the man , viz. the Fire-element , the originall of the true soule , by which is meant the Tincture of fire : For these two were one in Adam , and therein consisted the Magicall begetting . 56. And as soon as Eve was made out of Adam in his sleep , both Adam and Eve were at that instant ordained , and constituted in the outward naturall life , having the members given thē for Bestiall and animall * multiplication , and also the earthly * Carkasse into which they might put their vanity , and live like beasts . 57. Which the poore soule , that is captivated in vanity , is at this day ashamed of , that its body hath gotten a bestiall monstrous shape , as is manifest : And from hence came mankind to be ashamed of their members and nakednesse , and to borrow their clothîng from the earthly creatures , having lost the Angelicall form , and is changed into a Beast . 58. This clothing sheweth man sufficiently , that having this awakened vanity , and heat and cold , seizing upon him , he is not at home with his soule therein : For the vanity , together with this false clothing , must perish . and bee severed from the Soule again . 59. Now , when Adam awaked from sleep , he beheld his wife , and knew that she came out of him : For he had not yet eaten of vanity with his [ outward ] mouth , but with the imagination , desire and lust onely . 60. And it was the first desire of Eve , that she might eat of the Tree of vanity , of Evill and Good , to which the Devill , in the form of a Serpent , perswaded her , saying , That her eyes should bee opened , and she bee as GOD himself , which was both a lye and truth . 61. But he told her not that she should lose the divine light and power thereby : he only said , her eyes should be opened , that she might taste , prove , and know , evill and good , as he had done : he did not tell her neither , that heat and cold would awake in her , and that the property of the outward * constellations would mightily domineere in the flesh and in the mind . 62. His onely aim was , that the Angelicall Image , viz. the Substance which came from the inward spirituall world , might disappeare in them ; for then they would be constrained to live [ in subjection ] to the grosse earthlinesse , & the * Constellations , and then he knew well enough that when the outward world perished , the soule should then be with him in darknesse : for he saw that the body should dye , which he perceived by that which God had intimated : and so he supposed yet to be Lord to all eternity in the place of this world in his false shape which he had gotten ; and therefore he seduced Man. 63. For when Adam and Eve were eating of the fruit , evill and good , into the body , then the imagination of the body received vanity in the fruit , & then vanity awaked in the flesh , and the Dark-world got the upper hand , & dominion in the vanity of the earthlinesse ; upon which the faire Image of heaven , [ that proceeded ] out of the Heavenly divine world , instantly disappeared . 64. Here Adam and Eve dyed to the Kingdome of heaven , and awaked to the outward world ; and then the faire soule in the love of GOD , disappeared as to the holy power , vertue , and property ; and in stead thereof , the wrathfull anger , viz. the Darkfire-world awaked in it : and so the soule became in one part , viz. in the inward Nature , a halfe Devill , and in the outward part of the outward world , a beast . 65. Here are the bounds of Death , and the gates of Hell ; for which cause God became man , that he might destroy death , and change Hell into great love again , and destroy the vanity of the Devill . 66. Let this be told you , yee children of men , it is told you in the sound of the Trumpet , that you should instantly goe forth from the abominable vanity ; for the fire therof burneth . CHAP , III. Of the lamentable fall of Man , and of the meanes of his Deliverance . 67 NOw when Adam and Eve fell into this vanity , then the wrath of Nature awaked in each property , and in the desire , impressed the vanity of the Earthlinesse and wrath of GOD into it selfe . 68. And then the flesh became grosse and rough , as the flesh of another beast , and the noble soule was captivated in the essence therewith , and saw that its body was become a beast ; and it saw also the bestiall members for multiplication , and the stinking Carkasse into which the desire would stuffe the loathsomnesse which it was ashamed of in the presence of GOD , and therefore they hid themselves under the Trees of the Garden of Eden ; heat and cold also seized on them . 69. And here the Heaven in Man trembled for horror , as the earth did quake in wrath , when this anger was destroyed on the Crosse with the sweet love of God ; there the anger trembled before the sweet love of God. 70. And for this vanities sake , which was thus awakened in Man , God cursed the earth , lest the holy Element should * spring forth any more through the outward fruit , and bring forth Paradisicall fruit ; for there was no creature could then have enjoyed it ; neither was the earthly Man worthy of it any more . 71. God would not cast the pretious Pearles before Beasts , an ungodly man in his body being but a meere grosse beastiall creature ; and though it be of a noble Essence , yet it is wholly poysoned and loathsome in the sight of God. 72. Now , when God saw that his faire Image was spoyled , he opened himselfe before them , and had pitty on them , and promised himselfe to them for an everlasting possession , and that with his great love in the received humanity , he would destroy the power of the Serpentine property , ( viz. of vanity in the wrath of God ) with love . And this was the breaking of the head [ of the Serpent , which he would perform ] viz. he would destroy the dark Death , and subdue the anger with his great love . 73. And this covenant of his incarnation , which was to come , he put into the light of life ; to which Covenant the Jewish sacrifices pointed , as to a * mark , to which God had promised himselfe with his love : For the Faith of the Jewes entred into the Sacrifices and offerings ; and Gods imagination entred into the covenant . 74. And the offering was a figure of the Restitution of that which Adam had lost ; and so God did expiate his anger in the humane property , through the offering in the limit of the covenant . 75. In which covenant , the most holy sweet Name JESUS , [ proceeding ] out of the holy Name , and great power JEHOVAH , had incorporated it selfe : so that he would again move and manifest himselfe in the substance of the heavenly world , which disappeared in Adam , and kindle the holy divine life therein again . 76. This mark or limit of the covenant was propagated from Adam and his children , from Man to Man , and did goe through , from one upon all , as sinne also , and the awaked vanity , did go through from one upon all . 77. And it stood in the promise of the covenant at the end , in the root of David , in the virgin Mary , who was in the inward Kingdome of the hidden humanity , ( viz of the essentiality that disappeared , as to the Kingdome of God ) the daughter of Gods covenant , but in the outward , according to the naturall humanity , she was begotten by her true bodily father Joachim , and her true mother Anna , out of the Essences and substance of their soules and bodies , like all other children of Adam , a true daughter of Eve. 78 , In this Mary , from the * Virgin in the promised limit of the Covenant , of which all the Prophets have prophesied ; the eternal speaking Word , which hath created all things , hath in the fulnesse of time , moved it self in the name of JESUS , according to its highest and deepest love and humility : and hath brought living , divine , and heavenly substantiality into the humanity of the heavenly part , ( which was disappeared in Adam , from which he dyed in Paradise ) into the seed of Mary , viz. into the Tincture of love , viz. into that property wherin Adam should have propagated himselfe in a Magical and heavenly manner , viz. into the true seed of the woman , of heavenly substantiality , which disappeared in Paradise . 79. And when the Divine Light in the heavenly Essence was extinguished , the Word of God , viz. the divine power of the divine understanding , did bring in heavenly and living Substantiality , and awakened the disappeared Substantiality in the seed of Mary , and brought it to life . 80. And so now Gods Substance , wherein God dwelleth and worketh , and the disappeared Substance of man , are become one person : For the holy Divine Substantiality , did anoynt the disappeared , therefore that person is called CHRISTUS , the anointed of God. 81. And this is the dry Rod of Aaron , that blossomed and bare Almonds , and the true high Priest ; and it is that humanity of which Christ spake , saying , that he was come from heaven and was in heaven ; and that no man could ascend into heaven but the Son of man which is come from heaven , and is in heaven , John 3. 13. 82. Now , when he saith , He is come from heaven , it is meant of the heavenly Substance , the heavenly Corporality : for the power and vertue of God needeth no comming [ any whither ] for it is every where altogether unmeasurable and undivided : But Substance needeth comming ; the power or vertue needeth to move it selfe , and manifest it selfe in Substance . 83. And that substance entred into the Humane substance , and received it ; and not that part onely of hevenaly substantiality , which disappeared in Adam , but the whole humane Essence in soule and flesh , according to all the three Worlds . 84. But the awakened and impressed vanity , which the Devill by his imagination brought into the flesh , by which the flesh did commit sinne : he hath not received that , nor taken that upon him ; he hath indeed received the awakened formes of life , as they ▪ were gone forth from their equall agreement each of them into their own desire . 85. For herein lay our infirmity , and the death which he was to drown with his heavenly holy blood : Herein he took upon himselfe all our sins and infirmities , also Death and Hell , in the wrath of God , and destroyed the Devill in the humane properties . 86. The wrath of God was the Hell into which the Spirit of Christ went , when he had shed that heavenly bloud into our outward humane bloud , and tinctured it with the love , and changed that hell of the humane property into heaven , and reduced the humane properties into equall agreement , into the heavenly Harmony . CHAP. IV. How we are born a-new , and how we also fall into Gods anger again . 87. NOw here we may rightly understand what our New-birth and Regeneration is , and how we may be , and continue to be the Temple of God , though in this [ lifes ] time , according to the outward humanity , we are sinful , mortall men . 88. Christ in the humane essence hath broken up and opened the gates of our inward heavenly humanity , which was shut up in Adam : so that nothing remaineth wanting , but that the soule bring its will out from the vanity of the corrupted flesh ▪ and bring it into this open gate in the Spirit of Christ. 89 : Great and strong earnestnesse is required here , and not onely a learning and knowing , but a hunger and great thirst after the Spirit of Christ : For to know onely , is no * faith , but an hunger and thirst after that which I desire ; so that I imagine it to my self , and lay hold on it with the imagination , and make it my own : this it is to beleeve . 90. The will must goe forth from the vanity of the flesh ▪ and willingly yeeld it selfe up to the suffering and death of Christ , and to all the reproach of vanity , ( which scorneth it , because it goeth forth from its owne house wherein it was born ) and minds vanity no more , but meerly desires love of God in Christ Jesus . 91. In such a hunger , and desire , the will impresseth into it self , the Spirit of Christ , with his heavenly corporality ; that is , its great hunger and desire taketh hold of , and receiveth the body of Christ , viz. the heavenly substantiality , into its disappeared Image , within which the word of the power of God is the working . 92. The hunger of the soule bringeth its desire quite through the bruised property of its humanity in the heavenly part ; which disappeared in Adam : which humanity , the sweet fire of love in the death of Christ , did bruise , when the death of that heavenly humanity was destroyed . 93. [ And so ] the hunger of the soule received into it , into its disappeared corporality , through the desire the holy heavenly substance , viz. the heavenly corporality . Christs heavenly corporality , which filleth the Father all over , and is high unto all , and through all things : And through that , the disappeared heavenly body riseth in the power of God , in the sweet name Jesus . And this raised heavenly spirituall body is the member of Christ , and the Temple of the holy Ghost , a true mansion of the holy Trinity , according to Christs promise saying , we wil come to you , and make our abode in you . 95. That essence of that life eateth the flesh of Christ , and drinketh his bloud : For , the Spirit of Christ , viz. the Word ( which made it selfe visible with the humanity of Christ , out of , and in our disappeared humanity , through the outward ▪ man of the substance of this world : ) swalloweth its holy substance , into its fiery ; every spirit eateth of its own body . 96. Now if the soule eat of this sweet , holy , and heavenly food , then it kindleth it selfe with the great love in the Name JESUS ; whence its fire of anguish becommeth a great triumph [ and glory ] and the true Sunne ▪ ariseth to it , wherin it is born to another will. 97. And here is the wedding of the Lamb , which we heartily wish that the Titular and Lip-christians might once find by experience , and [ so passe ] from the history into the substance . 98. But the soule obtaineth not the pearle of the Divine power and vertue , for its proper own during the time of this life , because it hath the outward bestiall flesh sticking to its outward man. 99. The power of which espouseth it selfe in the wedding of the Lamb , sinketh it selfe down into the heavenly Image , viz. into the substance of the heavenly Man , who is the Temple of Christ , and not into the fire-breath of the soul , which is yet , during this whole lifes time , fast bond to the outward Kingdome , to the bond of vanity , with the breath of the aire , and is in great danger . 100. It darteth its beames of love , indeed very often into the soul , whereby the soule receiveth light : but the Spirit of Christ yeeldeth not it self up to the fire-breath in this [ lifes ] time , but to the breath of light ▪ onely , which was extinguished in Adam , in which the Temple of Christ is , for it is the true and holy heaven . 101. Understand aright now , what the New-birth or Regeneration is , and how it commeth to passe , as followeth : The outward earthly mortall man is not born anew in this [ lifes ] time , nor the outward flesh , nor the outward part of the soule : they continue both of them in the vanity of their wills which awaked in Adam : they love their mother , in whose body they live , viz. the Dominion of this outward world : and therein the birth of sin is manifest . 102. The outward man in soule & flesh , ( we mean the outward part of the soule ) hath no Divine will , neither doth he understand any thing of God , as the Scripture saith , The naturall man perceiveth nothing of the Spirit of God ▪ &c. 103. But the Fire-breath of the inward world , if it be enlightned once , understandeth it ; It hath a great longing , sighing , hunger and thirst after the sweet fountain of Christ : it refresheth it selfe , by hungring and desiring , ( which is the true faith ) in the sweet Fountain of Christ from his new body , from the heavenly substantiality , as a hungry Branch in the Vine Christ. 104. And the cause why the fiery soule cannot attain to perfection during this [ lifes ] time , is because it is fast bound with the outward bond of vanity , through which the Devill continually casteth his venemous Rayes [ of influence ] upon it , and so fifteth it , that it often biteth at his bait , and poysoneth it selfe : from whence misery and anguish ariseth , so that the Noble Sophia hideth her selfe in the Fountain of Christ , in the heavenly humanity ; for she cannot draw neere to vanity . 105. For she knew how it went with her in Adam , when she lost her Pearle , which is of grace freely bestowed again upon the inward humanity : therefore she is called Sophia , viz. the Bride of Christ. 106. Here she faithfully calleth to the fiery soule , viz. to her Bridegroom , and exhorteth him to repentance , and to the unburthening of himselfe , or going from the abomination of vanity . 107. Here warre assaulteth the whole man , wherein the outward fleshly man lusteth against the inward spirituall man , and the Spirituall against the fleshly : and so man is in continuall warfare and strife , full of trouble , misery anguish and care . 108. The inward saith to the fiery soule : O my soule : O my love ! turne I beseech thee , and goe forth from vanity ; or else thou losest my love , and the noble Pearle . 109. Then saith the outward Reason , viz. the bestiall soule ; Thou art foolish , wilt thou be a foole , and the scorn of the world ? Thou needest the outward world to maintain this life : beauty , power and glory is thy chiefest Treasure , wherein onely thou canst rejoyce and take delights . Why wilt thou cast thy selfe into anguish , misery and reproach ? Take thy● pleasure , which will doe both thy flesh and thy ●mind good . 110 ▪ With such filth the true man is often defiled ; viz. the outward man defileth himselfe , as a Sow in the mire , and obscureth his Noble Pearle : For the more vain the outward man groweth , the more dark the inward man cometh to be , till at length it disappeareth together . 111. And then the faire Paradificall Tree is gone , and it will be very hard to recover it again : for when the outward light , viz. the outward soule is once enlightned , so that the outward light of Reason is kindled by the inward light ; then the outward soule commonly useth to turn hypocrite , and esteem it selfe divine , and though the Pearle be gone , which sticks hard to many a man. 112. And so the tree of Pearle in the Garden of Christ , is often spoyled ; concerning which the Scripture maketh a hard knot , [ or conclusion ] viz. That these who have once tasted the sweetuesse of the world to come , if they fall away again , they shall hardly see the kingdome of God. 113. And though it cannot he denied , but that the gates of grace do yet stand open ; yet the seeming light of the outward Reason of the soule , so keepeth them back , that they suppose they have the Pearle , and yet live to the vanity of this world , and dance with the Devill after his pipe . CHAP. V. How a man may call himselfe a Christian , and how not . 114. HEre a Christian should consider wherefore he calleth himselfe a Christian , and ponder well whether he be one or no : For surely my learning to know and understand that I am a sinner , and that Christ hath killed my sins on the Crosse , and shed his bloud for me , doth not make me a Christian. 115. The inheritance belongeth onely to the children : A maid-servant in a house knoweth well enough what the Mistresse would have to be done , and yet that maketh her not an heire of her Mistresses goods : The very ▪ Devils know that there is a God , yet that doth not change them into Angels again . But if the Maid-servant in the house shall be married to the Sonne of her Mistresse , then she may come to inherit her Mistresses goods . And so it is to be understood also in our Christianity . 116. The children of the History are not the heires of the goods of Christ , but the legitimate children , regenerated of the Spirit of Christ : For God sayd to Abraham , Cast out the son of the Bond woman , he shall not inherit with [ the son of ] the Free : For he was a scorner , and but a Historicall sonne of the faith and spirit of Abraham : and so long as he continued such a one , he was not a true inheritor of the faith of Abraham , and therefore God commanded he should be cast out from inheriting his goods , which was a type of the Christendome which was to come . 117. For the promise of Christendome was made to Abraham ; therefore the type was then also represented by two brethren , viz. Isaac and Ishmael , [ shewing ] how Christendome would behave it selfe , and that two sorts of men would be in it , viz. true Christians and lip Christians , who under the Title of Christianity would be but mockers , as Ishmael and Esau was , who also was a type of the outward Adam , as Jacob was a type of Christ , and his true Christendome . 118. Thus every one that will call himselfe a Christian must cast away , and out , from himselfe the sonne of the Bond-woman , that is , the earthly will , and be evermore killing and destroying of it , and not settle it in the inheritance . 119. Nor give the Pearle to the Bestiall man , for him to spo●● himselfe withall continually in the outward light , in the lust of the flesh : but we must with our Father Abraham ▪ bring 〈◊〉 sonne of the right will to Mount vooria , and be willing in obedience to God , 〈◊〉 offe● in up ▪ alwayes willingly dying from sin in the death of Christ ▪ gi●●ng no place to the Beast of vanity in the Kingdome of Christ , nor ▪ ●●ff●ring it to grow wanton , proud , covetous , envious , and malicious ; all these are the properties of Ishmael the son of the Bond-woman , whom Adam begat in his vanity , of the wanton whore the false Bond-woman , by the Devils imagination , out of the earthly property in flesh and bloud . 120. This Mocker and Titular-Christian is the sonne of a whore , he must be cast out : for he must not inherit the inheritance of Christ in the Kingdome of God : he is not fit , he is but Babel , a confusion of that one language into many languages : he is but a talker , and a wrangler about the inheritance , he meanes to get it to himselfe by talking and wrangling , by the hypocrisie of his lips , and seeming holinesse , and yet he is but a blood-thirsty murtherer of his brother Abel , who is a true heire . 121. Therefore we say what we know , that he that will call himselfe a true Christian , must try himselfe , and [ find ] what kind of properties dr●●e and rule him , whether the Spirit o● Christ driveth him to truth and righteousnes , and to the love of his neighbour : so that he would willingly doe good , if he knew but how to perform it . 122. Now if he find that he hath such a hunger after such a vertue , then he may surely think that he is drawne . And then he must put it in practice , and not have a will onely without doing : The drawing of the Father , to Christ , consisteth in the will , but the true life consisteth in the doing : for the right Spirit doth that which is right . 123. But if there be the will to do , and yet the doing followeth not , then the true man is [ shut up ] in vain lust , which keepeth the doing captive , and he is but an hypocrite and an Ishmaelite , he speaketh one thing and doth another , and witnesseth that his mouth is a lyer ; for he himselfe doth not that which he teacheth , and so he onely serveth the Bestiall man in vanity . 124. For he that will say , I have a will , and would willingly doe good , but for the earthly flesh which I have , which keepeth me back that I cannot ; yet I shall be saved by grace , for the merits of Christ : I comfort my selfe with his merit and sufferings , he will receive me of meere grace , without any merits of my owne , and forgive me my sinnes ; such a one I say , is like him that knew what food was good for his health , yet did not eat of it , but eat poyson in stead thereof , from whence sicknesse and death would follow . 125. What good doth it the soule to know the way to good ; if it will not walk therein , but go a wrong way that leadeth not to God ? What good will it doe the soule to comfort it self with the filiation of Christ , with his passion and death , and so flatter it selfe , if it will not enter into the filiall birth , that it may be a true child , born out of the Spirit of Christ , &c. out of his suffering , death and resurrection ? Surely , the tickling and flattering of it selfe with Christs mirits , without the true innate childship , is falshood and a lye , whosoever he be that teacheth it . 126. This comfort belongeth onely to the penitent sinner , who striveth against sinne , and the anger of God. When temptations come , and the Devill assaulteth the soule ; then the soule must wholly wrap it selfe up in the passion and death of Christ , and in his Merits . 127. Christ indeed hath merited [ redemption for us ] alone , but he hath not merited it as such a merit ( for upon a Merit a Reward is given ) that for his own proper merits sake he would outwardly freely grant us his childshîp , and so receive us for children [ when we are none . ] No , hee * himselfe is the merit , he is the open gate [ that leadeth ] through death , through that gate we must enter : But he receiveth no beast into his merit , but those onely that turn and become as children : those children that come to him , are his reward , which he hath merited and deserved . 128. For thus he sayd , Father the men were thine , and thou hast given them to me , [ as my reward ] and I will give them eternall life . But the life of Christ will be given to none , unlesse they come to him in his Spirit , into his humanity , suffering , and merit , and in his merit be born a true child of the merit . 129 , We must be born of his Merit , & put on the merit of Christ in his passion and death : not * outwardly with verbal flattery , with bare comforting [ of our selves ] and still remain aliens and strange children , of a strange * Essence . No , the strange Essence inheriteth not the childship , but the innate essence inheriteth it . 130. This innate essence is not of this world , but in heaven , of which St. Paul speaketh , saying , Our conversation is in heaven ; the filiall essence walketh in Heaven , and Heaven is in man. 131. But if heaven in man be not open , and a man stand without heaven flattering himselfe , and say , I am still without , but Christ will receive me in by his grace , is not his merit mine ? Such a one is in vanity and sinne with the outward man , and with the soule in Hell , viz. in the anger of God. 132. Therefore learn to understand rightly what Christ hath taught us , and done [ for us : ] he is our heaven , he must get a forme in us , or else we shall not be in heaven . Thus then , the soules inward man , with the holy body of Christ , viz. in the New-birth , is in heaven ; and the outward mortall man is in the world , of which Christ spake , saying , My sheep are in my hand , and none shall plucke them away , the Father , which gave them to me , is greater then all . CHAP. VI. Of the right and of the wrong going to Church , receiving the Sacraments , and Absolution . 133. BEloved brethren , we will tell you faithfully , not with flattering lips , to please the Antichrist , but from our * Pearle from a Christian essence and knowledge , not from the husk and History , but from a filiall Spirit , from Christs knowledge , as a Branch [ growing ] on the Vine Christ , from the measure of that knowledge which is opened in us , according to the counsell of God. 134. Men tye us now-a-dayes to the History , to the Materiall Churches of stone , which were indeed good in their kind , if men did also bring the Temple of Christ into them . And men teach , that their absolution is a forgiving of sinnes , &c. That the Supper of the Lord taketh away sinne : Also , that the Spirit of God is infused into men by the Ministery . All this hath a proper meaning , if it were truly expounded , and if men did not cleave meerly to the Husk . 135. Many a man goeth to Church twenty of thirty yeares , heareth Sermons , receiveth the Sacraments , and some heare Absolution read , or declared ; and yet is as much a Beast of the Devill and vanity , at the last , as at the first . A Beast goeth into the Church , and to the Supper , and a Beast commeth out from thence again . 136. How will he eat that hath no mouth ? How will he heare that hath no hearing ? Can any man eat that Food which is so shut up that he cannot get it ? How will he drink that can come by no water ? 137. What good doth it to me to goe to the material Churches of stone , and there fill my eares with empty breath ? Or to goe to the Supper , and feed nothing but the earthly mouth , which is mortall and corruptible ? cannot I feed and satisfie it with a peece of bread at home ? What good doth it to the soule , which is an immortall life , to have the beastiall man , observe the form of Christs Institution , if it cannot obtain the Jewell of the Institution ? For St. Paul saith of the Supper , You receive it to judgement , because yee discerne not the Lords body . 138. The covenant stands firm , and is stirred in the use of the Institution : Christ proffereth his Spirit to us in his Word , ( viz. in his preached Word ) and his Body and Bloud in the Sacrament ; and his absolution in a brotherly reconciliation [ one to another . ] 139. But what good doth it to a Beast , to stand and listen , and yet hath no hearing to [ receive ] the inward living Word , nor any * vessell wherein to lay the Word , that it may bring forth fruit , of whom Christ saith , the Devill plucketh the Word out of their hearts , least they beleeve and be saved . But how can he doe so ? Yes , being the word findeth no place in the hearing to stick fast in . 140. And thus it is with Absolution , what good doth it me for one to say , I pronounce [ or declare ] to thee , the absolution of thy sinnes , when the soule is wholly shut up in sinne ? Whosoever saith thus to a sinner so shut up , erreth ; and he that receiveth it without the voyce of God within himselfe , deceiveth himselfe . None can forgive sins but God onely . 141. The mouth of the Preacher hath not forgivenesse of sinnes in his own power ; but it is the Spirit of Christ in the voice of the Priests mouth that hath the power , if he be also a Christian. 142. What good did it do to those , that heard Christ himselfe teaching on earth , when he sayd , Come unto me all yee that are weary , and are heavy laden , & I will give you rest ? What good did it to those that heard it , and yet laboured not , nor were heavy laden What became of the refreshment , or rest then ? being they had dead eares , and heard onely the outward Christ , and not the word of the Divine power ; surely they were not refreshed : and so much good the bestiall man hath also of his absolution , and so much good also the Sacraments doe him . 143. The covenant now is open in the Sacraments , and in the * office of teaching also , the covenant is stirred : the soule doth enjoy it , but in that property the mouth of the Soule ▪ is of . 144. That is , the outward Beast receiveth bread and wine , which it may have as well at home . And the fiery soule receiveth the Testament according to its property , viz. in the anger of God it receiveth the substance of the eternall world : but according to the property of the dark-world , as the mouth is , so is the food also which belongeth to the mouth ; he receiveth it to his own judgement or condemnation . And after that manner the wicked shall behold Christ at the last judgement as a severe Judge ; but the Saints shall behold him as a loving Immanuel . 145. Gods anger standeth open in his Testaments towards the wicked , but towards the Saints , the heavenly loving kindnesse and in it the power of Christ in the holy name JESUS , standeth open . What good doth the holy thing doe to the wicked , that cannot enjoy it ? And what then is it , that can take away his sinnes , when his sinne is but stirred and made manifest by it ? 146. The Sacraments doe not take away sinne , neither are sinnes forgiven thereby ; but it is thus : When Christ ariseth , then Adam dyeth in the the essence of the Serpent : when the Sunne riseth , the night is swallowed up in the day , and the night is no more : so sins are forgiven . 147. The Spirit of Christ eateth of his holy substance , the inward man is the receiver of the holy substance : he receiveth what the Spirit of Christ bringeth into him , viz. the Temple of God , Christs flesh and blood : But what doth this concern a Beast ? Or what doth it concern the Devils ? Or the soul that is in the anger of God ? these eat of the heavenly body , that is in the heaven they dwell in , which is the Abysse , or bottomlesse pit . 148. And thus it is in the * Office of Preaching , the ungodly heareth what the outward soul of the outward world preacheth ; that he receiveth . viz. the History , and if there be straw or stubble in that which is taught , he sucketh the vanity out of that , and the soule sucketh the venemous poyson , and the murthering cruelty of the Devill from it , wherewith that soule tickleth it selfe , in hearing how to judge and condemne others . 149. And if the Preacher be one that is dead , [ and hath no true life in him ] but soweth venome and reproach , proceeding out of his affections , then it is the Devill that teacheth , and the Devill that heareth ; such teaching is received into a wicked heart , and bringeth forth wicked fruits , by which the world is become a Murthering Den of Devils ; so that if you look among the Teachers and Hearers , there is nothing to be found but revilings , slanderings , and reproachings : also contention about words , and wrangling about the H●sk . 150. But the holy Ghost teacheth in the holy Teacher , and the Spirit of Christ heareth through the soule , and the Divine house of the Divine * sound in the holy Hearer ; the holy man hath his Church in himselfe , wherein he heareth and teacheth . 151. But Babel hath a heap of stone , into that she goeth with her seeming holinesse , and hypocrisie : there she loveth to be seen in fine cloathes , and there maketh a very devout and godly shew ; the church of stone is her God , in which she putteth her confidence . 152. But the holy man hath his church about him every where , and in himselfe : for he alwayes standeth , and walketh , and sitteth , and lyeth down in his church : he is in the true Christian church , in the Temple of Christ : the Holy Ghost preacheth to him out of every creature : whatsoever he looketh upon , hee seeth a Preacher of God therein . 153. Here now the scoffer will say , I despise the Church of stone , where the congregation meeteth : but I say I doe not : for I doe but discover the hypocriticall Whore of Babylon , which committeth whore ome with the church of stone , and termeth herselfe a Christian , but is indeed a Strumpet . 154. A true Christian brings his Holy Church [ within him ] into the congregation : His Heart is the true Church , where a man must practice the service of God. If I did goe a thousand times to Church , and to the Sacrament every week , and heard absolution declared to me every day , and have not Christ in me , then all is false , an unprofitable fiction , and graven Image in Babell , and no forgiving of sinnes . 155. A Holy Man doth Holy works from the Holy strength of his mind : the work is not the expiation , or reconciliation , but it is the building which the true Spirit buildeth in his substance : it is his habitation : but the fiction and fancie is the habitation of the false Christian , into which his soule entreth with dissimulation . The outward hearing reacheth but to the outward , and worketh in the outward onely : but the inward hearing goeth into the inward , and worketh in the inward . 156. Dissemble , roare , cry , sing , preach and teach as much as thou wilt , if thy inward Teacher and Hearer be not open , then all is nothing but Babel , a fiction , and a graven Image , whereby the Spirit of the outward world doth modell and make a graven Image in resemblance to the inward . 157. And maketh a Holy shew therewîth , as if hee did [ performe some Divine or ] Holy service to GOD ; whereas many times in such service and worship , the Devil worketh mightily in the imagination , and very much tickleth the heart with those things which the flesh delighteth in , which indeed not seldome happeneth to the children of GOD , as to their outward man , if they doe not take great heed to themselves , the Devill doth so ●ift them . CHAP. VII . Of unprofitable opinions , and strife about the Letter . 158. A True Christian , who is born anew in the Spirit of Christ , is in the simplicity of Christ , and hath no strife or contention with any man about Religion : he hath strife enough in himselfe , with his own beastiall evill flesh and blood : he continually thinketh that he is a great sinner , he is afraid of God ; but the love of Christ pierceth through and expelleth that feare , as the day swalloweth up the night . 159. But the sinnes of the ungodly man rest in the sleep of death , and bud forth in the pit , and bring forth fruit in hell . 160. The Christendome [ that is ] in Babel striveth about knowledge , how men ought to serve God , and glorifie him ; also how to know God , and what he is in his essence and will ; and they preach peremptorily , that whosoever is not one and the same in every particular with them for knowledge and Opinions , is no Christian but a Heretick . 161. Now I would faine see how any can bring all their Sects so to agree , in that one which might be called a true Christian Church , when all of them are scorners , every party of them reviling the other , and proclaiming it to be false . 162. But a Christian is of no Sect , he can dwel in the midst of Sects , and also appeare in their services , and yet adhere and be addicted to no Sect : He hath but one knowledge only , that is Christ is him . He seeketh but one way which is the Desire , alwayes willingly to doe and teach , [ that which is ] right : and he putteth all his knowing and willing into the life of Christ. 163. He sigheth and wisheth continually , that the will of God might be done in him , and that his Kingdome might be manifested in him : He , daily and hourely killeth sinne in the flesh : For , the seede of the woman , viz. the inward man in Christ ; continually breaketh the Head of the [ Serpent , viz. of the ] Devill , which is in vanity . 164. His Faith is a Desire to God [ and goodnesse ] which he wrappeth up into a sure hope , and therefore ventureth it upon the words of the promise ; and liveth and dyeth therein : though , as to the true man , hee never dyeth . 165. For Christ telleth us , saying , whosoever believeth in me shall never dye , but hath pierced through from death to life ; and Rivers of living waters shall flow from him , viz. good Doctrine and works . 166. Therefore I say , that whatsoever fighteth and contendeth about the Letter , is all Babell : The Letters [ of the word proceed from , and ] stand all in one Root , which is the spirit of God : as the many flowers stand all in the earth , and grow by one another : None of them fight with the other about their colours , smell , and taste : they suffer the Earth , the Sun , the Raine , the Wind , the heate & cold to doe with them as they please , and yet every one of them grow in their own Essence and property . 167. And so it is with the children of God ▪ they have various gifts and knowledge , yet all from one Spirit : They all rejoyce at the great wonders of God , and give thankes to the most High in his wisdome : why should they long contend about him , in whom they live and have their being , and of whose substance they themselves are ? 168. It is the greatest folly [ that is ] in Babel , for people to strive about Religion , as the Devill hath made the World to doe ; so that they contend about Opinions of their owne forging , viz. about the Letter : though the Kingdome of God consisteth in no Opinion , but in Power and Love. 169. As Christ said to his Disciples , and left it to them at the last ; saying , Love one another , as I have loved you ; For thereby men shall know that you are my Disciples : If men would as fervently seeke after Love and righteousnesse , as after Opinions , there would be no strife on Earth : and wee should live as children in our Father ; and should need no Law or Ordinance . 170. For God is not served by any Law , but only by Obedience . Lawes are for the wicked , which will not embrace Love and Righteousnesse , they are compelled and forced by Laws . 171. We all have but one only * order , which is , to stand stil to the Lord of all Beings , & resign our wil up to him , and suffer his Spirit to play [ what musick he will ] and work and make in us what he will ; and wee give to him againe , as his own fruits , that which he worketh and manifesteth in us . 172. Now , if we did not contend about the various fruits , gifts , and knowledge , but did acknowledg them in one another , like children of the Spirit of God , what could judge us ? For , the Kingdome of God consisteth not in our knowing and supposing , but in power . 173. If wee did not know halfe so much , and were more like children , and had but a Brotherly [ minde or good ] will towards one another , and did live like children of one . [ and the same ] mother , and as branches of one tree , taking our sap all from one root , we should be far more holy , [ then we are ] 174. Knowledge serves only to this end , to learne to know , ( wee having lost the Divine power in Adam , and so now are inclined to evill ) that wee have evill properties in us , and that doing of evill pleaseth not God , so that with our knowledge wee might learne to do right : Now if we have the power of God in us , and desire with all our powers to doe , and to live aright , then our knowledge is but our sport wherein we rejoyce . 175. For true knowledge is the Manifestation of the Spirit of God through the eternall wisedome : Hee knoweth what he will , in his children : He powreth forth his wisedome and wonders by his children , as the Earth [ produceth ] its various flowers . 176. Now if we dwell one with another , like humble children in the spirit of Christ , one rejoycing at the Gifts and knowledge of another , who would judge [ or condemne ] us ? who judgeth [ or condemneth ] the birds in the woods , that praise the Lord of all Beings , with various voyces , every one in its owne Essence ? Doth the Spirit of God reprove them , for not bringing their voyces into one harmonie ? doth not the sound of them all proceed from his power , and they sport before him . 177. Those men therefore that strive and wrangle about knowledge and the will of God , and despise one another , for that , are more foolish , then the birds in the woods , and the wild beasts that have no true understanding : they are more unprofitable in the sight of the Holy God , then the flowers of the field , which stand still quietly [ submitting ] to the Spirit of God , and suffering him to manifest the Divine Wisedome and power through them : yes those men are worse then Thistles and Thornes [ that grow ] among faire flowers , for they stand still : indeed those men are like the ravenous Beasts , and Birds of prey , which fright the other birds from singing and praising God. 178. In summe ; they are * the growth of the Devill in the anger of God ; which must by their paine yet serve the Lord : for by their plaguing and persecuting , they presse out the sappe through the Essence of the children of God so , that they move and stir themselves in the Spirit of God , with praying and continuall sighing : in which the Spirit of God moveth himselfe in them . 179. For thereby the Desire is exercised , and so the Children of God grow greene , flourish and bring forth fruit : for the children of God are manifested in Tribulation , as the Scripture saith : when thou chasti●est them , they cry fervently to Thee . CHAP. VIII . Wherein Christian Religion consisteth , and how men should serve God and their Brethren . 180. ALL Christian Religion wholly consisteth in this , To learn to know our selves ; First , what we are , and whence we are come , how we are gone forth from the Unity into dissention , wickednesse , and unrighteousnesse , how we have awakened and stirred up these things in us . 181. Secondly , how we were in the Unity when we were the children of God in Adam before he fell . Thirdly , how we are now in dissention and disunion , in strife & contrariety . Fourthly , whither we goe when we passe out of this corruptible Being ; whither we goe with the immortall , and whither with the mortall part . 182. In these foure poynts our whole Religion consisteth , viz. to learn to come forth from disunion & vanity , and to enter again into that one Tree , Christ in us , out of which we are all sprung in Adam . 183. We need not strive about any thing , we have no contention : Let every one exercise himselfe , in learning how he may enter again into the love of God and his Brother . 184. The Testaments of Christ are nothing else but a loving Bo●d , or b brotherly covenant , wherewith God in Christ bindeth himselfe to us , and * us to him : All teaching , willing , living , and doing , must aim at that . All teaching and doing otherwise whatsoever , is Babel , and a fiction , also a meer graven Image of pride in unprofitable judgings , a disturbing of the world , and an hypocrifie of the Devil , wherewith he blindeth simplicity . 185. Every one whatsoever , that teacheth without the Spirit of God , and hath no divine knowledge , and yet setteth himselfe up for a Teacher in the Kingdome of God , and will serve God with teaching , [ that teaching ] is false , and doth but serve the belly , his Idoll , and his own proud and insolent mind , in desiring to be honored , and accounted * holy : he beareth an office to which he is set apart and chosen by the children of men , who doe but flatter him , and for favour have ordained him thereunto . 186. Christ sayd ; Whosoever etreth not by the doore into the Sheepfold , that is , through MEE , but climbeth up some other way , the same is a thiefe and a murtherer , and the sheep follow him not . 187. For they know not his voyce ; he hath not the voyce of the Spirit of God , but the voyce of his own Art and learning onely ; himselfe teacheth , and not the Spirit of God : But Christ sayth , Every plant which my heavenly Father hath not planted , shal be plucked up by the roots . 188. How then will he that is ungodly plant heavenly plants , that hath no seed [ alive ] in its power in himselfe ? Christ saith expresly , the sheep heare not his voyce , they follow him not . 189. The written Word is but an Instrument whereby the Spirit leadeth [ us to it selfe within us . ] That Word which will teach , must be living in the literall Word : The Spirit of God must be in the literall sound , or else none is a Teacher of God , but a meere Teacher ▪ of the Letter , a knower of the History , and not of the Spirit of God in Christ. 190. All that men will serve God with , must be done in faith , viz. in the Spirit : the Spirit maketh the worke perfect and acceptable in the sight of God. All that a man beginneth and doth in faith , he doth that in the Spirit of God , which Spirit of God doth co-operate in the work● , and that is acceptable to God , for he hath done it himself , and his power and vertue is in it , it is holy . 191. But whatsoever is done in Selfe , without faith , is but a figure and * shell of a true Christian work . 192. If thou servest thy brother , and dost it but in hypocrisie , and givest him unwillingly , then thou servest not God ; for thy faith proceedeth not from love , nor entreth into hope , into thy gift . Indeed thou servest thy brother , and hee for his part thanketh God , and he for his part also blesseth thee ; but thou blessest not him : for thou givest him a * grudging spirit in thy gift , which entreth not into the Spirit of God , into the hope of faith ; therefore thy gift is but halfe given , and thou hast but halfe thy reward for it . 193. The same is to be understood of receiving a gift : if any giveth in faith , in Divine hope , he blesseth his gift in his faith ; but he that receiveth it unthankfully , and murmureth in his Spirit , he curseth it in the use or enjoyment of it . Thus every one shall have his own , whatsoever he soweth , that he shall also reap . 194. And so it is in the Office of teaching : what ever a man soweth , that also hee reapeth : For if any man sow good seed from the Spirit of Christ , it sticketh in the good heart , and bringeth forth good fruit ; but in the wicked that are not capable of it , the anger of God is stirred . 195. If any sow contentions , reproaches , misconstructions , all ungodly people receive it into them , it sticketh in them also , and bringeth forth fruit accordingly , so that men despise , revile , slander , and misconstrue one another , out of which [ Root ] the great Babel is sprung and grown ; where men , out of meere pride and strife , contend about the History , and the justification of a poore sinner in the sight of God ; and thereby make the simple erre and blaspheme , insomuch that one brother despiseth and curseth the other , [ and excommunicateth ] or casteth him to the Devill , for the History and the Letters sake . 196. Such Railers and Revilers fear not God , but to raise the great building of dissention ; and seeing corrupt lust lyeth in all men in the earthly flesh still : therefore they raise and awaken abominations even in the simple children of God , and make the people of God , as well as the children of Iniquity to blaspheme : and so are master-builders of the great Babel of the world , and are as usefull as a fift wheele in a Wagon : and beside that , they erect the hellish building . 197. Therefore it is highly necessary for the children of God , to pray earnestly , that they may learn to know this false building , and goe forth from it with their minds , and not help to build it up , and so themselves to persecute their fellow-children of God ; whereby they keep themselves back from the kingdome of God , and are seduced . 198. According to thē saying of Christ to the Pharisees , Woe unto you Pharisees : For you compasse Sea and Land to make one Proselite ; and when he is one , you make him twofold more the child of Hell then your selves : which truly commeth to passe after the same manner , in these modern Factions and Sects among these Cryers and Teachers of strife . 199. I desire therefore , out of my gifts which are revealed to me from God , that all the children of God that intend to be the members of Christ , faithfully be warned to depart from such abominable contentions , and bloudy fire-brands , and to goe forth from all strife with their Brethren , and to strive onely after love and righteousnesse towards all men . 200. For he that is a good Tree , must bring forth good fruits , and must sometimes suffer Swine to devour his fruits , and yet must continue a good tree still , and be alwayes willing to work with God , and not suffer any evill to master him : And then he standeth and groweth in the Field of God , and bringeth forth fruit [ to be set upon Gods Table ; which he shall enjoy for ever . Amen . All that hath breath praise the Name of the LORD . Ha le lu - JAH . Finished by Jacob Behmen 24. Junii , 1622. A Table of the Contents of the Chapters . CHap. 1. How Man ought to consider himselfe , from verse 1. to 29. Ch. 2. How man is created , from 30. to 66. Ch. 3. Of the miserable fall of man , & how he is delivered again , from 67. to 86. Ch. 4. How we are born anew , and also how we fall into the wrath of God again ; from 87. to 113. Ch. 5. How a man may call himself a Christian , how not , from 114. to to 132. Ch. 6. Of right and wrong going to Church , receiving of Sacraments , & Absolution , from 133. to 157. Ch , 7. Of unprofitable opinions , and contention about the Letter , from 158. to 179. Ch. 8. Wherein Christian Religion consists , and how men must serve God , & their brethren , from 180. to 200. THE Authors Letter to his faithfull Friend , Dr Balthasar Walter . 1. MY writing to you , is to exhort you , from a deep Christian consideration and good will , not to commit my writings into the hands of every one , for they belong not to every one . 2. Also none should cast the Pearle into the way , to bee troden under foot ; whereby the highly pretious Name of God might be blasphemed : For I know very well what Satan intendeth to doe ; but it is signified to me , that his purpose shall bee brought to nought . 3. Yet there is a thicke darknes to be feared : in the time whereof , the light shall first spring up in the hearts of men , when they shall be in great distresse and want , and quite forsaken : And then they shall seeke the Lord , and hee will bee found . 4. My Writings are not for those whose bellies be full , but for the hungry stomach : they belong to the Children of the hidden Mystery , because in them many pretious Pearles lye lockt up , and some are manifest . 5. I have made my Writings neither for the simple nor the wise ; but for my selfe , and for those to whom God shall give the understanding of them . 6. That Bud , or Branch , is in Gods power , or hand : therefore I my selfe acknowledge it , not to be a worke of my Reason , but to be the revelation of God : and therefore nothing ought to be ascribed to me at all in it ; neither ought any to regard my Person , as if it were some wondrous thing ; for he shall find nothing but a very mean simple man : for my knowledge is hidden in God. 7. And though I know much , and that a great manifestation is given me , yet I know also well , that I shall be as one that is dumb , to all those that are not born of God : and therefore I intreat you to manage my writings wisely . 8. Also to conceale my name , till at length the darke night shall come , as is signified to mee , and then the Pearle shall bee found : For so long as my beloved is full , and satisfied , she slumbreth , and lyeth in the sleep of this world . 9. But when the LORD shall awaken her with his storme , and that shee shall bee in anxiety , shee will then , in her trouble , cry to the LORD , and awake from sleep , then shall my Writing stand forth , and the Pearle will be sought in them . 10. I desire , and also intreat , that none goe about to have them printed without my consent ; for that shall first be after the tempest . 11. But let them bee made knowne to the hearts of the wise onely , whom thou knowest that they love GOD : To others it will not hee profitable at present : For many seeke after them for nothing but evill will , and pride , and out of false wisdome , or subtile cunning . that they may appeare to be some body : therefore I intreat you to mannage them wisely . 12. Many will receive them with joy , but having an evill Root , yet thinke to bee honest , and to amend their lives , but suffer the Devill to deceive them still : and then afterwards come to be despisers and scorners of these manifestations . This I tell you for good will ; not from a conceit , opinion , or supposition , but even from my present and certain knowledge . 13. There is somewhat very high and deep , begun in a new Booke ; but there is strong opposition made against mee by the Prince of wrath ; which hath so hindered mee till now , ( but I hope it will be written shortly ) for it is an hearb which the Devill will not relish : yet the will of God must stand . 14. I hope your selfe shall come to me , and then we will rejoyce together . The grace of Iesus Christ be our * salutation and refreshing . Dated June 7. 1620. Jacob Behmen . THE FOURTH BOOK A Dialogue between a Scholar and his Master , Concerning The Super-sensuall life . Shewing how the Soule may attain to Divine Hearing and Vision : and what its Childship in the Natural and Supernaturall life is , and how it passeth out of Nature into God , and out of God into Nature and Self again : also what its salvation & perdition is . Written in the German Language , Anno 1624 , By JACOB BEHMEN . Alias , Teutonious Philosophus . LONDON , Printed by M. S. for H. Blunden , at the Castle in Corn-hill . 1648. 1 ▪ Cor. 2. 7 , 8 , 9 , 10. We speak the hidden mysticall wisdome of God , which God ordained before the world , to our glory ; which none of the Rulers of this world knew , &c. But as it is written , Esay 64. 4. That which no eye hath seene , nor eare heard , neither hath it entred into the heart of man , that which God hath prepared for them that love him : but God hath revealed them to us by his Spirit : For the Spirit searcheth all things , yea , the deep things of God , &c. OF The super-sensuall life , or the life which is above sense . In a a Dialogue between a b Scholer and his Master . The Scholar . 1. THe Scholler said to his Master : How may I come to the super-sensuall life that I may see God , and heare him speake ? The Master . His Mast●r said : when thou canst throw thy selfe but for a moment into that , where no creature dwelleth , then ●●ou hearest what God speaketh . The Scholar . 2. Is that neer at hand , or far off ? The Master . It is in thee , and if thou canst * for a while cease from all thy Thinking and willing , thou shalt heare unspeakable words of God. The Schoalr . 3. How can I heare , when I stand still from thinking and willing ? The Master . When thou standest still from the thinking and willing of Selfe : then the Eternall hearing , seeing and speaking will be revealed in thee ; and so God heareth and seeth through thee : thine owne hearing , willing , and seeing hindreth thee , that thou dost not see nor heare God. The Scholar . 4. Wherewith shall I heare and see God , being hee is above Nature and creature ? The Master : When thou art quiet or filent , then thou art that , which God was before Nature and Creature , and whereof he made thy nature & creature : then thou hearest and seest , with that , wherewith God saw and heard in thee , before thy own willing , seeing , and hearing began . The Scholar . 5. What hindreth or keepeth mee backe , that I cannot come to that ? The Master . Thy owne willing hearing and seeing : and because thou strivest against that out of which thou art come : thou breakest thy selfe off with thy own willing , from Gods willing , and with thy own seeing thou seest in thy own willing only ; and thy willing stoppeth thy hearing with thy owne thinking of earthly naturall things , and bringeth thee into a ground ; and overshadoweth thee with that which thou willest , so that thou canst not come to that which is super-naturall and super-sensuall . The Scholar . 6. Being I am in Nature , how may I come through Nature , into the super-sensual ground without destroying of Nature . The Master . Three things are requisite here ' ▪ the first is , thou must resigne thy will to God , and sinke thy selfe downe to the ground in his mercy . The second is , thou must hate thy owne will , and not doe that , whereto thy owne will driveth thee . The third is , thou must submit thy selfe under the Crosse , that thou maist be able to beare the temptations of Nature and Creature : and if thou dost thus , God will speake into Thee , and bring thy resigned will into himself into the supernatural ground ; and then thou shalt heare what the Lord speaketh in thee ? The Scholar . 7. I must forsake the world , and my life too , if I should do thus . The Master . If thou forsakest the world , thou commest into that whereof the world is made : and if thou losest thy life , and commest to have thy own power faint , then thy life is in that for whose sake thou forsakest it , viz. in God , from whence it came into the body . The Scholar . 8. God hath created man in and for the naturall life , to rule over all creatures on Earth , and to be a Lord over all things in this world , and therefore it is reason he should possesse it for his owne . The Master . If thou rulest over all creatures outwardly only ; then thy will and ruling is in a Beastiall kinde , and is but * an imaginary transitory ruling : and thou bringest also thy Desire into a Beastiall Essence , whereby thou becommest infected and captivated , and gettest also a Beastiall condition : but if thou hast left , the * imaginary condition , then thou art in the * super-imaginarinesse , and rulest over all Creatures , in that ground out of which they are created , and nothing on Earth can hurt thee , for thou art like All-things , and nothing is unlike to thee . The Scholar . 9. O loving Master : pray teach me how I may come the shortest way to be like All-things ? The Master . With all my heart ; doe but thinke on the words of our Lord Jesus Christ , when he said : unlesse ye turne and become as children , ye shall not see the Kingdome of God : now if thou wilt be like All-things , thou must forsake All-things , and turne thy Desire away from them , and not desire them , nor extend to possesse that for thy owne , which is something : For , as soone as thou takest something into thy Desire , and receivest it into thee for thy own , then that something is the same with thy selfe , and it worketh with thee in thy will , and then thou art bound to protect it , and to take care for it as for thy owne Being : But if thou receive nothing into thy Desire , then thou art free from All-things , and rulest over All things at once : for thou hast received Nothing for thy own , and art Nothing to all things , & all things are also Nothing to thee : thou art as a Child which understandest not what a thing is : and though thou dost understand it , yet thou ▪ understandest it without touching thy perception , in that manner , which God ruleth and seeth all things in , and yet nothing comprehendeth Him. Thou didst also desire , that I would teach thee , how thou mightst attaine it , therefore consider the words of Christ , who said ; without me you can do nothing : In thy owne power thou canst not come to such rest that no creature should touch thee , unlesse thou givest thy selfe wholly up to the Life of our Lord Jesus Christ , and resignest thy will and desire wholly to him , and willest nothing without him , then with thy body thou art in the World , in the properties ; and with thy Reason under the Crosse of our Lord CHRIST ; but with thy will thou walkest in Heaven , and art at the End from whence all creatures are proceeded , and to which they go againe : and then thou maist behold all things outwardly with Reason , and inwardly with the Minde , and rule in all things , and over all things with Christ , to whom all power is given both in Heaven and on Earth . The Scholar . 10. O Master , the creatures that live in me with-hold me , that I cannot wholly yeeld and give up my selfe as I willingly would ? The Master . If thy will goeth forth from the Creatures , then the creatures are forsaken in thee : they are in the world , and thy body onely is with the creatures , but spiritually thou walkest with God : and if thy will leaveth the creatures , then the creatures are dead in it , and live only in the body in the world : and if thy will doe not bring it selfe into them , they cannot touch the soule , for St. Paul saith , Our conversation is in Heaven : also , you are the Temple of the holy Ghost , who dwelleth in you ; so then , the Holy Ghost dwelleth in the will , and the creatures dwell in the body . The Scholar . 11. If the Holy Ghost dwell in the will of the mind , how may I keepe my selfe so , that hee do not depart from mee ? The Master . Marke the words of our Lord Jesus Christ : If you abide in my words , then my words abide in you . If thou dost abide with thy will in the words of Christ , then his word and Spirit abideth in thee : but if thy will goeth into the Creatures , then thou hast broken off thy selfe from him , and then thou canst not any other way keepe thy selfe , but by abiding continually in resigned humility , and entring into continuall Repentance , so that thou art alwayes grieved , that creatures live in thee : if thou dost thus , thou standest in a daily dying from the creatures , and in a daily ascending into Heaven in thy will. The Scholar . 12. O loving Master , pray teach mee how I may come into such a continuall Repentance . The Master . When thou leavest that which loveth thee , and lovest that which hateth thee ; then thou maist abide continually in Repentance . The Scholar . 13. What is that which I must thus leave ? The Master . Thy creatures in flesh and bloud , and all other things that love thee , love thee because thy will * entertaineth them : the will must leave them and account them enemies : and the Crosse of our Lord Jesus Christ with the reproach of the world hateth thee , which thou must learne to love , and take for a daily exercîse of thy Repentance ; and then thou shalt have continuall cause to hate thy selfe in the creature , and to seeke the eternall rest , wherein thy will may rest , as Christ said : in me you have rest , but in the world you have Anxiety . The Scholar . 14. How may ▪ I recover in such a Temptation as this ? The Master . If every hour thou dost once throw thy self beyond all Creatures , above all sensuall Reason into the meerest mercy of God , into the sufferings of our Lord , and yieldest thy selfe thereinto , then thou shalt receive power to rule over Sinne , Death , and the Devill , over Hell & the World , and then thou mayst subsist in all Temptations . The Scholar . 15. Poore man that I am , what would become of me ; if I should att●ine with my minde to that , where no Creature is ? The Master . His Master said to him very kindly : loving Scholar : If it were , that thy will could breake off it selfe for one houre , from all creatures , and throw it selfe into that , where no creature is , it would be over-cloathed with the highest splendor of Gods glory , and would tast in it selfe the most sweete love of our Lord Jesus , which no man can express : and it would finde in it selfe , the unspeakable words of our Lord concerning his great mercy ; It would feele in it selfe , that the Crosse of our Lord CHRIST would be very pleasing to it , and it would love that more then the Honour and goods of the world . The Scholar . 16. But what would become of the Body , since it must live in the Creature ? The Master . The body would be put into the imitation of our Lord Christ , who said , his Kingdome was not of this World ; it would begin to dye from without and from within : from without , from the vanity and evill deeds of the world , it would be an utter enemie to all Pride and Insolence : from within , it would dye from all evill Lusts and Envy , and would get a minde and will wholly new , which would be continually directed to God [ and Goodness . ] The Scholar . 17. But the World would hate and despise it for doing so : seeing it must contradict the World and l●ve and do otherwise then the World doth . The Master . It would not take that as any harm done to it , but would rejoyce that it is become worthy to be like to the Image of our Lord Christ , and be willing to bear that Crosse after our Lord , meerely that the Lord might bestow the Influence of his sweete love upon it . The Scholar . 18. What would become of it , when the anger of God from within , and the wicked world from without should assault it , as happened to our Lord Christ ? The Master . Be that unto it , as unto our Lord Christ , when he was reproached , reviled , and crucified by the World and the Priests , hee commended his soule into the hands of his Father , and so departed from the anguish of this world into the Eternall joy . So also it would get forth from the reproach and anguish of all the world , and penetrate into it selfe , into the great love of God , and be sustained and refreshed by the most sweete Name JESUS , and see and find in it selfe a new world springing forth through the anger of God : then a man should wrap his soul up therein , and account all things alike , and whether the body be in * Hell or on Earth , yet his minde is in the greatest love of God. The Scholar . 19. But how would his body be maintained in the world , and how would he maintaine those that are his , if he should incur the displeasure of all the world . The Master . He getteth greater favour then the world is able to bestow ; for hee hath God , and all his Angels for his friends , they protect him in all dangers and necessities : Also God is his blessing in every thing ; and though sometime it seem as if God would not [ bless him ] it is but for a Tryall [ to him , ] and the drawing of [ Gods ] love , that he might the more pray to God , and commit all his wayes to him . The Scholar . 20. But he loseth all his good friends , and there will be none to help him in his necessity . The Master . Yes , he getteth the hearts of all his good friends into his possession , and loseth none but his enemies , who before loved his vanity and wickednesse . The Scholar . 21. How is it that hee getteth his good friends into his possession ? The Master . He getteth the soules of all those that belong to our Lord Jesus , to be his brethren , and the members of his own life : for the children of God are but one in Christ , which one is Christ in all : therefore hee getteth them all to be his fellow members in the body of Christ : for they have the heavenly goods common , and live in one [ and the same love of God , as the branches of a Tree [ spring ] from one [ and the same ] sap : Also , he cannot want outward natural friends neither , as our Lord Christ did not want such : For though the high Priests and Potentates of the would would not love him which belonged not to him , nor were his members and brethren : yet those loved him that were capable of his words : so likewise those that love truth and righteousnesse , would love that man , and associate themselves to him ▪ as Nicodemus did to Christ , [ who came to him ] by night , and in his heart loved Jesus for the truths sake , yet outwardly feared the world , and thus he shall have many friends that are not known to him . The Scholar . 22. But it is very grievous to be despised of all the world . The Master . That which now seemes hard and heavy to thee , thou wilt afterwards love it most of all . The Scholar . 23. How can it be that I should love that which hateth me ? The Master . Though thou lovest the earthly wisdome now , yet when thou art over-cloathed with the heavenly [ wisdome ] thou wilt see that all the wisdome of the world is but folly , and that the world hateth but thy enemy , viz. the mortall life ; and when thou thy selfe comest to hate the will thereof , then thou also wilt begin to love that despising of the mortall life . The Scholar ▪ 24. But how may these two stand together , viz. that a man should both love and hate himselfe ? The Master . In loving thy self , thou lovest not thy self , as thy own ; but as given [ from ] the love of God thou lovest the Divine ground in thee by which thou lovest the Dîvine wisdom , Gods works of wonder , and thy brethren : But in hating thy selfe , thou hatest onely that which is thy own , wherein evill sticketh close to thee : and this thou doest , that thou mayest wholly destroy in thee [ that which thou callest thine ( when thou sayest I or my selfe doe this or that ) this thou wouldest wholly destroy ] in thee , that thou mayst become a ground wholly divine . Love hareth [ Self , or ] that which we call I , because it is a deadly thing , and they two cannot well stand together : for love possesseth heaven , ●c dwelleth * in it self ; but that which I call I , possesseth the world , and worldly things , and also dwelleth in it selfe , and as heaven ruleth the world , and as eternity ruleth time , so love ruleth over the naturall life . The Scholar . 25. Loving Master , pray tell me , wherefore must love and trouble , friend and foe be together , would not love alone be better ? The Master . If love dwelt not in trouble , it could have nothing to love ; but its substance which it loveth , viz. the poore soule , being in trouble and pain , it hath cause to loue its own substance , and to deliver it from pain , that it selfe also might be beloved again : neither could it be known what love is , if it had not something which it might love . The Scholar . 26. What is the vertue , power , height , and greatnesse of love ? The Master . It s vertue is that nothing [ whence all things proceed , ] and its power is [ in and ] through all things : its height is as high as God , and its greatnes is greater then * God : whosoever findeth it , findeth nothing , & all things . The Scholar . 27. Loving Master , pray tell me , how I may understand this . The Master . That I said , its vertue is that nothing , thou mayst understand thus : when thou art gone forth wholly from the creature , and art become Nothing to all that is Nature and Creature , then thou art in that eternall One , which is God himselfe , and then thou shalt perceive and feele the highest vertue of Love. But that I said , its power is [ in and ] through all things , thou perceivest and findest , that in thy own Soul & Body , when this great love is kindled in thee , it will burn more then any fire can doe : Thou seest also in all the works of God , that love hath powred forth it selfe into all things , and is the most inward and most outward ground in all things : Inwardly , in the [ vertue and ] power , and outwardly in the [ figure , forme or ] shape [ of every thing . ] And that I said , Its height is as high as God , thou mayest understand this in thy selfe , in that it bringeth thee to be as high as God himselfe is : as may be seen by our beloved Lord Christ in our humanity ; which humanity love hath brought into the highest throne , into the power of the Deity . But that I also said , Its Greatnesse is greater then GOD ; that is also true : for love entreth into that where God dwelleth not : as when our beloved Lord Christ was in hell , hell was not God , but love was there , and destroyed death . Also , when thou art in anguish or trouble , God is not the anguish or trouble , but his love is there , and bringeth thee out of anguish into God : when God hideth himselfe in thee , love is there , and maketh him manifest in thee Also , that I sayd , whosoever findeth it , findeth nothing and all things ; that is also true : for he findeth a supernaturall , super-sensuall abysse , having no ground , where there is no place to dwel in ; & he findeth also nothing that is like it , and therefore it may be compared to nothing ; for it is deeper then any thing , and is a as nothing to all things ; for it is not comprehensible : and because it is nothing , it is free from all things , and it is that onely Good , which a man cannot expresse , or utter what it is . But that I lastly sayd ; He that findeth it , findeth all things , is also true , it hath been the beginning of all things , and it ruleth all things : If thou fi●dest it , thou comest into that ground from whence all things are proceeded , and wherein they subsist ; and thou art in it , a King over all the workes of God. The Scholar 28. Loving Master , pray tell me , where dwelleth it in man ? The Master . Where man dwelleth not , there it hath its seat in man. The Scholar . 29. Where is that in a mans selfe , where man dwelleth not ? The Master . It is [ in ] the soul , [ that is ] resigned to the ground , where the soule dyeth to its own will , and willeth no more [ of ] it selfe , but onely what God wil : and there * it dwelleth : for , so much of the soule , as its own will is dead to it selfe in , so much place love hath taken up therein : for where it s own will sate before , there now is nothing ; and where nothing is , there the love of God is working alone . The Scholar 30 ▪ But how may I comprehend it without the dying of my will ? The Master . If thou wilt comprehend it , * it flyeth away from thee ; but if thou yeeldest thy self wholly up to it , then thou art dead to thy selfe in thy will , and love will then be the life of thy Nature : it killeth thee not , but quickneth thee according to its life ; & then thou livest , yet not to thy owne will , but to its will , for thy will becometh its will , and then thou art dead to thy self , but livest to God. The Scholar . 31. How is it , that so few finde it , when all would so faine have it ? The Master . They all seeke it in something , viz. in an Imaginary opinion , in self-desire , whereto almost all have a peculiar naturall Lust [ or Inclination ] & though Love should proffer it selfe to them , it would find no place in them , because the Imaginarinesse that is in their own will hath set it selfe in the place thereof ; and so the Imaginarinesse of selfe-lust would have the love in it : but love flyeth away ; for it dwelleth onely in Nothing , and therefore they finde it not . The Scholar . 32. What is the Office of it in Nothing ? The Master . It s office is , to penetrate without intermission into something , and if it finde a place in something which standeth still , then its office is to take possession thereof , and to rejoyce therein , with its flaming fire of Love , more then the Sun in this world : and without intermission to kindle a fire in something , and to consume the something , and to over-enflame it selfe therewith . The Scholer . 33. O loving Master ! How shall I understand this ? The Master . If it may but kindle a fire in thee , thou shalt feele how it consumeth thy [ selfe which thou callest , ] I : and rejoyceth so exceedingly in thy fire , that thou wouldst rather suffer thy selfe to be killed , then to enter againe into thy something ; Its flame also is so great , that it would not leave thee , though it should cost thy Temporall Life , it would goe with thee in its fire into Death ; and if thou wentest into Hell , it would breake Hell in pieces for thy sake . The Scholar . 34 , Loving Master , I can no more endure any thing should divert mee ; how shall I finde the neerest way to it ? The Master . Where the way is hardest , there walke thou , and take up what the world rejecteth ; and what the world doth , that doe not thou : walk contrary to the world in All things , and then thou commest the neerest way to it . The Scholar . 35. If I should walke contrary to every thing , I must needs be in meere misery and unquietnesse , and I should also be accounted a foole ? The Master . I doe not bid thee do harme to any , but because the world loveth only deceit and vanity , and walketh in false [ and wicked ] ways ; therefore if thou wilt act a cleane contrary part to the wayes thereof in all things , walk only in the right way : for the right way is contrary to all the wayes of the world . But that thou ●aist , thou shouldst be in meere anguish [ and trouble ] that indeed will be so , according to the flesh , and it will give thee occasion of continuall Repentance , and in such Anxiety the Love must willingly kindle its fire . That thou sayest also : thou shouldst be accounted a ●illy foole , is true ; for the way to the love of God is solly to the world , but wisedome to the children of God : when the world perceiveth this fire of love in the Children of God , it faith they are turned fooles : but to the children of God it is the greatest Treasure , [ so great ] that no Life can expresse it , nor Tongue so much as name what the fire of the inflaming love of God is , it is * whiter then the Sunne , and sweeter then any thing , it is far more * nourishing then any meate or drinke , and more pleasant then all the joy of this world : whosoever getteth this , is richer then any King on Earth , more noble then any Emperour can be ; and more potent and strong then all [ Authority ] and Power . The Scholar . 36. Then the Scholar asked his Master further , saying : whether goeth the soule when the body dyeth ? be it either * saved or damned ? The Master . His Master answered : It needed no going forth , only the outward mortall life with the body doe separate themselves from the soule , the soule hath Heaven and Hell in it selfe before , as it is written ; The Kingdome of God commeth not with outward observation , neither shall they say , Loe here or Loe there it is , for behold the Kingdome of God is within you : and whether of the two , viz. either Heaven or Hell shall be manifested in it , in that the soule standeth . The Scholar . 37. Doth it not enter into Heaven or Hell as a man entreth into a house , or as a man goeth through a hole , [ door or window ] into another world ? The Master . No , there is no such kind of entring : for Heaven and Hell are present every where ; and it is but the turning in of the will either into Gods love , or into his anger ; and this commeth to passe in this life ; according to that of Saint Paul ; Our conversation is in Heaven : and Christ saith also : My sheepe heare my voyce , and I know them , and they follow me , and I give them the Eternall life , and none shall plucke them out of my Hand . The Scholar . 38. How commeth this entring of the will into Heaven or Hell , to passe ? The Master . When the ground of the will yieldeth it selfe up to God , then it sinketh down from it self beyond all ground & place where GOD onely is manifest , worketh and willeth : and then it becommeth nothing to it selfe , as to its own willing , and so God worketh and willeth in it : and God dwelleth in this refigned will , whereby the soule is sanctified , and so commeth into Divine Rest. Now when the body is dead , the soule is throughly penetrated all over with the love of God , and throughly inlightned with the light of God , as the fire throughly enflameth a [ bright shining hot ] iron , whereby it looseth its darknesse : and this is the hand of Christ , where the love of God throughly inhabiteth the soul all over , and is a shining light , and a new life in it ; and then it is in heaven , and a Temple of the holy Ghost , and is it self the very heaven of God in which he dwelleth . But the ungodly soule will not in the time of this life , enter into the Divine Resignation of its will , but goeth on continually in its own lust and falshood , in the will of the Devill : it receiveth into it selfe nothing but wickednesse , lyes , pride , covetousnesse , envie , and anger , and yeeldeth îts will into them ; and so this vanity also becometh manifest , and working in the soule , and throughly penetrateth it all over , as fire doth [ a burning hot ] Iron ; and this soule cannot come to Divine rest : for Gods anger is manifested in it . Now when the body parteth from this soule , eternall griefe and despaire beginneth ; for it perceiveth and findeth , that it is become a meere tormentive abomination , and is ashamed to strive to enter with its false will into God , nay it cannot : for it is captivated in the wrath , and is it selfe meere wrath , and hath shut it selfe up therewith by its * false desire which it hath raised up in it self : And since the light of God shineth not in it , and that his love toucheth it not , it is a great darknesse , and an aking anguishing source of fire , and carrieth hell in it selfe , and cannot see the light of God. Thus it dwelleth in it selfe in hell , and needeth no entring [ into it ; ] for wherein soever it is , it is in Hell : and though it should cast it selfe many hundred thousand miles from its [ present ] place , yet there it is in the same property , source and darknesse [ it was in . ] The Scholar . 39. How commeth it then , that a holy soule in this [ lifes ] time , doth not perfectly perceive that light and great joy , nor a wicked soule feel hell , when both of them are in man , and one of them of necessity worketh in him ? The Master . The Kingdome of Heaven in the Saints is working and sensible in their faith , they feele the love of God in their faith , by which the will yeeldeth it selfe up into God : But the naturall life is compassed with flesh and blood ; and in the contrariety of Gods anger , is compassed with the vain lust of this world , which cōtinually doth throughly penetrate the outward mortall life , where the world on one side , the Devill on the other , and on a third the curse of the anger of God in flesh and bloud , throughly penetrateth and ●i●teth the life , whereby the soule is often in anguish , when hell thus assaulteth it and would manifest it selfe in the soule : But the soule sinketh down into the hope of Divine grace , and standeth like a faire Rose in the midst of Thornes , till the Kingdome of this world falleth off from it in the death of the body : and then the soule becommeth first truly manifest in the love of God ; having nothing more to hinder it : but the soule during the time of this life , must walk with Christ in this world , and then Christ delivereth it out of its own hell by throughly penetrating it with his love , and standeth by it in hell , and changeth its hell into heaven . But that thou sayest , Why doe not the wicked feel hell in the time of this life ? I answer , he feeleth it indeed in his false [ or wicked ] conscience , but he understandeth it not : for hee hath earthly vanity yet , with which he is enamoured , and in which he taketh delight and pleasure : also the outward life hath yet the light of the outward nature , and so the pain cannot be revealed ; but when the body dieth , the soule ▪ cannot enjoy such temporall pleasure any longer , and the light of this outward world is also extinguished to it : and then it standeth in eternall hunger and thirst after such vanity as it was in love withall here [ in this ●●e , ] yet it can reach nothing but that false will which it * imprinted [ in it selfe , ] which it had too much of in this life , and yet was not contented ; but then it hath as little of it , which maketh it to bee in everlasting hunger and thirst after vanity , wickednesse , and [ vile ] lewdnesse ; it would fain doe more evill still , but it hath not wherein or wherewith to perform it , and therefore it performeth it onein it selfe . And this hellish hunger and thirst cannot be fully manifested in it , till the body dyeth , wherewith the soule hath played the wanton in voluptuousnesse , and which hath ministred to the Soule what it lusted after , The Scholar . 40. Heaven and hell being in us in strife in this [ lifes ] time , and God being also thus neere us , where doe the Angels and Devils dwell ? The Master . Where thou dost not dwell as to thy selfe and thy own will ; there the Angels dwell with thee , and every where all over : but where thou dwellest as to thy selfe and thy owne will , there the Devils dwell with thee , and every where all over . The Scholar . 41. I understand not this . The Master . Where the will of God willeth in any thing , there God is * manifested , and in that manifestation the Angels also dwell ; but where God in any thing willeth not with the will of the thing , there God is not manifested to it , but dwelleth in himselfe , without the co-operating of the thing ; in that thing its owne will is without GODS will , and there the Devill dwelleth , and all what ever is without God. The Scholar . 42. How farre then is Heaven and Hell from one another ? The Master . As [ far as ] day and night , something and nothing [ are one from another : ] they are in one another ; and they doe cause joy and trouble one to another . Heaven is through the whole world , and without the world all over , without being divided or included in a place , and worketh through the Divi●● Manifestation but onely in it self , and in that which commeth into it , or in that wherein it becommeth manifest , and there God is revealed : for heaven is nothing but a manifestation of the eternall One , wherein all worketh and willeth in quiet love . Hell also is through the whole world , and dwelleth and worketh also but in it selfe , and in that wherein the foundation of Hell is manifested , viz. in Selfe , and in the false , [ or evill ] will. The visible world hath both [ Heaven and Hell ] in it : Ma● , as to his Temporall life , is only of the visible world , and therefore during the time of this life , he seeth not the spirituall world : for the outward world , with its substance , is a cover to the spirituall world , as the soule is covered with the body : But when the outward man dyeth , then the spirituall world , as to the soule , is manifested either in the eternall light , with the holy Angels , or in the eternall darknesse with the Devils . The Scholar . 43. What is an Angel , or the soule of a man , that they may be manifested thus either in Gods love or anger ? The Master . They came from one originall , they are a * Branch of the Divine Sience of the Divine will , sprung from the Divine Word , and made an object of the Divine Love , they are [ come ] out of the ground of eternity , from whence Light and Darknesse spring , viz. Darknesse consisting in the receiving of Self-desire ; and Light consisting in willing the same with God , and there the love of God is in the working : but in the receiving of Self in the willing of the soule , Gods will worketh in pain , and is a Darknesse , that the light may be known : They , [ Heaven and Hell ] are nothing else but a manifestation of the Divine will , either in Light or Darknesse , according to the properties of the spirituall world . The Scholar . 44. What then is the Body of a Man ? The Master . It is the visible world , an Image and essence of all that the world is ; and the visible world is a manifestation of the inward spirituall world , [ come ] out of the eternal light , & out of the eternall darknesse , out of the spiritual weaving , [ twining or connexion : ] and it is an object or resemblance of eternity ; wherewith eternity hath made it self visible ; where self-wil , and resigned will , viz. evill and good , work one with another : and such a substance the outward man also is ; for God created man of the outward world , and breathed into him the inward spirituall world , for a soule and an understanding life , and therefore in the things of the outward world , man can receive and work evill and good . The Scholar . 45. What shall be after this world , when all things perish ? The Master . The materiall substance onely ceaseth , viz. the foure elements , the Sun , Moon , and Starres , and then the inward world will be wholly visible and manifest : But whatsoever hath been wrought by the Spirit in this time , whether evill or good , I say , every work shal separate it self there in a spirituall manner , either into the [ eternal ] light , o● into the eternal darknesse : for that which is born from each will , penetrateth again into that which is like it selfe . And there the darknesse is called Hell , and is an eternall forgetting of all good ; and the light is called the Kingdome of God , and is an eternall joy , and an eternall praise in the Saints , that they are delivered from the * evill pain . The last judgement is a kindling of the fire both of Gods love and anger ; in which the matter of every substance perisheth , and each fire shall attract its own into it selfe , viz. the substance that is like it selfe ; that is , Gods fire of love draweth into it whatsoever is born in the love of God , in which also it shall burn after the manner of love , and yeeld it selfe up into that substance But the pain draweth into it selfe what is wrought in the anger of God in darknesse , and consumeth the false substance ; and then there remaineth onely the painful [ or aking ] will in its own forme , Image and figure . The Scholar . 46. What Matter and Form , [ or shape ] shall our bodies rise with ? The Master . It is sown a natural grosse & elementary body , which in this [ life ] time , is like the outward elements ; and in this grosse body there is the subtile power and vertue ; as in the earth there is a subtile good vertue , which is like the Sun , and is one and the same with the Sunne ; which also in the beginning of time , did spring and proceed out of the Divine power and vertue , from whence all the good vertue of the body hath been received : this good vertue of the mortall body shall come again and live for ever in a kind of transparent Crystalline material property , in spirituall flesh and bloud : as also the good vertue of the earth [ shall , ] when the earth also shall bee Crystalline , and the Divine light shine in every thing [ that hath a Being , Essence or Substance : ] And as the grosse earth shall perish , and not return ; so also the grosse flesh of Man shall perish , and not live for ever . But all things must appeare before the judgement , and in the judgement bee separated by the fire ; yes both , the earth , and also the ashes of the humane body : For when God shall once move the Spirituall world , every Spirit shall attract its spirituall substance to it selfe , viz. a good Spirit and soule shall draw to it selfe its good substance , and an evill one its ▪ evill substance . But we must here understand such a substantiall materiall power and vertue , whose substance is meere vertue , like a materiall * tincture , whose grossnesse is perished in all things . The Scholar . 47. * Shall we not rise again with our visible bodies , and live in them for ever ? The Master . When the visible world perisheth , then all that which hath come out of it , and hath been externall , shall perish with it : there shal remain of the world onely the heavenly Crystalline Nature and Form , and so there shall remain of Man also , onely the spirituall earth : For man shall be then wholly like the spiritual world , which as yet is hidden , The Scholar . 48. Shall there be also husband and wife , or children and kindred in the spirituall life , or shall one associate with another , as they doe in this life ? The Master . Why art thou so fleshly minded ? There will be neither husband nor wife , but all will be like the Angels of God , viz. Masculine Virgins : there will be neither sonne nor daughter , brother nor sister , but all of one kind , all are but ONE in Christ , ( as a Tree and its branches , are one ) and yet severall creatures , but God All in All. Indeed there will be spirituall knowledge of what every one hath been , and what he hath done , but no * possessing or desire of possessing such things any more . The Scholar . 49. Shall they all have that eternal joy and glorification alike ? The Master . The Scripture saith , Such as the people is , such is their God : Also it sayth , With the holy thou art holy , and with the perverse thou art perverse . And Saint Paul saith , In the resurrection they shall excell one another , as the Sun , Moon , and Stars , therefore know , they [ the blessed ] shall indeed enjoy Divine working , but their vertue and * illumination shall be very different : all according as they have been endued in this [ life ] time , with power and vertue in their painfull working : For the painfull working of the creature in this [ life ] time , is the opening and begetting of Divine power , by which Gods power is made moveable and working . Now those that have wrought with Christ in this [ life ] time , and not in the lust of the flesh , shall have great power and excellent glorification in them , and upon them : but others who have only expected and relyed upon an imputed satisfaction , and in the meane while have served their Belly-God , and yet at last have turned and obtained grace ; those , I say , shall not have so great power and illumination ; so that there will be as great a difference between them , as is between the Sunne , Moon , and Starres , and as is between the flowers of the field in their beauty , power , and vertue . The Scholar . 50. How shall the world be judged , and by whom ? The Master : With the Divine stirring [ or Motion ] by the Person and Spirit of Christ : Christ , by the word of God which became Man , shall separate from himselfe , all that belongeth not to Christ ; and he shall wholly manifest his kingdome in that place where this world is : For the separating motion worketh all over through all at once . The Scholar . 51. Whither shall the Devils , and all the damned be thrown , when the place of this world is the kingdome of Christ , and when ît shall be glorified ? Shall they be cast out of the place of this world ? or shall Christ have , and manifest , his Dominion without the place of this world ? The Master . Hell shall remain in the place of this world every where ; but hidden to the kingdome of heaven , as the Night is hidden in the Day ; the light shall shine for ever in the darknesse , and the darknesse cannot comprehend it . And thus the light is the kingdome of Christ , and the darknesse is Hell , wherein the Devils and the wicked dwell ; and so they shall be suppressed by the Kingdome of Christ , and made a foot-stoole , viz. a reproach . The Scholar . 52. How shall all people and Nations be brought to judgement ? The Master . The eternall word of God , out of which every spirituall creaturely life hath come , will move it selfe at that houre , according to Love and Anger in every life which is [ come ] out of the eternity , and will draw every creature before the * judgment of Christ , to be sentenced by this motion of the Word ; the life will be manifested in all its works , and every one shall see and feele its judgement and sentence in it selfe : for the judgement shall immediatly , in the departure of the body , be manifested in the Soule . The last judgement is but a return of the spirituall body , and a separation of the world , when the evill shall be separated from the good * in the substance of the world , and in the body , and every thing enter into its eternall reservatory ; and is a manifestation of the mystery of God in every substance and life . The Scholar . 53. How will the sentence be pronounced ? The Master . Here consider the words of Christ : He will say unto those on his right hand , Come yee blessed of my Father , inherit the Kingdome prepared for you from the foundation of the world ; For I was hungry , and yee gave mee meat ; I was thirsty , and yee gave mee drink ; I was a stranger , and yee tooke me in ; naked , and yee cloathed me ; I was sick and in prison , and yee visited me , and came unto me . Then shall they answer him , sayîng ; LORD , when saw we thee hungry , thirsty , a stranger , naked , sick and in prison , and ministred unto Thee thus ? Then shall the King answer and say unto them ; In as much as yee have done it unto one of the least of these my Brethren , yee have done it unto me . And unto the wicked on his left hand he will say , Depart from me yee cursed , into everlasting fire , prepared for the Devill and his Angels : For I was hungry , thirsty , a stranger , naked , sick and in prison , and yee have not ministred to me . And they shall also answer him and say ; When have wee seen thee thus , and have not ministred to thee ? And he will answer them , Verily , I say unto you , Inasmuch as yee have not done it unto one of the least of these , yee did it not to MEE . And they shall depart into everlasting punishment ; but the righteous into life eternall . The Scholar . 54. Loving Master , pray tell me why Christ saith , What have you done to the least of these , you have done it to me : and what you bave not done to them , neither have you done it to me ? And how doth a man this to Christ so , as he doth it to himselfe ? The Master . Christ dwelleth really and essentially in the faith of those that wholly yeeld up themselves to him , and he giveth them his flesh for food . and his bloud for drink ; and so possesseth the ground of their faith , according to the * inwardnesse of Man ; and therefore a Christian is called a branch of the vine Christ , and a Christian , because Christ dwelleth spiritually in him , and whatsoever any shall doe to such a Christian in his bodily necessities , that is done to Christ himselfe who dwelleth in him : for such a Christian is not his own , but is wholly resigned to Christ , and is his peculiar possession , and therefore it is done to Christ himselfe . Therefore also whosoever shall withdraw their hand from such a needy Christian , and will not serve him in his necessity , they thrust Christ away from themselves , and despise him in his members . When a poore person that belongeth to Christ , asketh [ any thing ] of thee , and thou deniest it him in his necessity , then thou hast denied it to Christ himselfe . And whatsoever hurt any shall doe to such a Christian , they doe it to Christ himself . When any mock , reproach , revile , or reject , or thrust away such a one , they doe all that to Christ himselfe : but he that receiveth him , giveth him meat and drinke , cloatheth him , and assisteth him in his necessities , he doth it to Christ himselfe , and to the [ fellow ] members of his own Body ; nay thus , he doth it to himse●fe if he be a Christian : for we are One in Christ , as a Tree and its Branches are one . The Scholar . 55. How then will those subsist in the day of that judgement , who torment and vex the poore and distressed , and deprive him of his very sweat , necessitating and constraining him by force to be subiect to their wills , and account them their foot-stool , onely that they may domineere and spend his sweat [ labour and pains ] in volup●uousnesse , pride , and vainglory ? The Master . Those doe it to Christ himselfe : and that which they doe , belongeth to his severe sentence and judgement ; for in so doing , they lay violent hands on Christ , and persecute him in his members . And besides , they help the Devill to augment his kingdome , and by such pressing and constraining them , they draw the poore off from Christ , and make him seek a lewd and unlawfull way to fill his belly : Nay , they doe the very same which the Devill himselfe doth ; who , without intermission , resisteth the Kingdome of Chrîst , [ which consisteth ] in love . All these , if they doe not turn with their whole heart to Christ , and * minister to him , must goe into Hell fire , where there is nothing but such meere selfe [ as that which hee hath exercised over the poore . ] The Scholar . 56. But how will it fare with those , and how will they subsist , that in this time doe so contend about the Kingdome of Christ , and persecute , reproach , slander , and revile one another for it , [ viz. for their Religion ? ] The Master . All those that have not yet known Christ , and are also but as a type or figure of Heaven and Hell , striving with each other for the victory . All rising , swelling pride , [ which maketh striving about opinions , is an Image of Selfe ; and whosoever hath not Faith and Humility , nor is in the Spirit of Christ , [ viz. love ] is onely armed with the Anger of God , and helpeth forward the victory of the * Imaginary Selfe , viz. the Kingdome of Darknesse , and the anger of God : For at the day of judgement , all Selfe shall be given to the Darknesse , and all their * unprofitable contentions , in which they seek not after love , but meerly after their * Imaginary selfe , that they may boast themselves in their opinions , & stirre up Princes to wars , for such Imaginary and conceited opinions sake ; and so by those Images they lay wast & desolate whole Countries of people . All such things belong to the judgement which will seperate the false from the true , and then all Images or opinions shall cease , and all the children of God shall walk in the love of Christ , and He in Us. All whosoever in * this time of strife , are not zealous in the Spirit of Christ , and desirous to further love only ; but seek their own profit in strife , are of the Devill , and belong to the pit of Darknesse , and shall be separated from Christ : for in heaven all serve God their Creator in humble love . The Scholar . 57. Wherefore then doth God suffer such strife and contention to be in this time ? The Master . The life [ it selfe ] standeth in strife , that it may be made manifest , sensible , and palpable , and that the wisdome may be made separable and known ; and it maketh the eternall joy of the victory [ to be : ] For there will arise great praise in the Saints from hence , that Christ in them hath overcome Darknesse , and all selfe of Nature , and that they are delivered from the strife ; at which they shall rejoyce eternally , when they shall know how the wicked are recompenced . And therefore God suffereth all things to stand in a free-will , that the eternall Dominion both of Love and Anger , of Light and of Darknesse , may be made manifest and known , and that every life might cause and raise its own sentence in it selfe . For that which is now a strife and pain to the Saints in their misery , shall be turned into great joy to them ; and that which hath been a joy and pleasure to ungodly persons in this world , shall be turned into eternall pain and shame to them . Therefore the joy of the Saints must arise to them out of Death , ( as the light ariseth out of a Candle by the dying and consuming of it in its fire ; ) that so the life may be freed from the painfullnesse of Nature , and possesse another world . And as the light hath quite another property then the fire hath , for it giveth [ and yeeldeth forth ] it self : but the fire taketh [ in ] and consumeth it selfe : so the holy life of meeknesse springeth forth through death , when selfe-will dyeth : and then Gods will of love onely ruleth , and doth all in al. For thus the eternall One hath attained feeling and separability , and brought it selfe forth again with the feeling , through Death , in great joyfulnesse , that there might he an eternall delight in the infinite Unity , and an eternall cause of joyfulnesse , and therefore painfulnesse must now be the ground and cause of this motion [ or stirring to the manifestation of all things . ] And herein lieth the mystery of the hidden wisdome of God. Every one that asketh receiveth , every one that seeketh findeth , and to every one that knocketh it shall be oned . The grace of our Lord Jesus Christ , and the love of God , and the communion of the holy Ghost , be with us all , Amen . HEB. 12. 22 , 23 , 24. Thank yee the Lord , for ye are now come to Mount Zion , to the Citie of God , to the heavenly Jerusalem , to the innumerable company of Angels , and to the generall assembly and Church of the first born , who are written in heaven : And to God the Judge of all , and and to the Spirits of just men made perfect , and to Jesus the mediator of the new Testament , or Covenant . And to the bloud of sprinkling , that speaketh better things then that of Abel . Amen . Praise and glory and wisdome , and thanksgiving , and honour , and power , & might , be unto him that sitteth upon the Throne , our GOD and the Lamb , for ever and ever . Amen . The Contents of this Treatise in briefe , divided into eight parts .. I. From the 1. to the 7. question . How men may come to the super-sensuall life . II. From the 8. to the 11. question . How men must and may rule over all Creatures , and can be like all things . III. From the 12. to the 24. question . How men may come to continual repentance , and may subsist in temptation . IV. From the 25. to the 35. question . How love and sorrow stand together in one , and what love is , what its power and vertue , height and greatnesse is , and where it dwelleth in man. . Also the neerest way to attain it . V. From the 36. to the 39 , question . Whither the blessed and the damned souls go when they depart , and how heaven and hell is in man. VI. From the 40. to the 43. question . Where the Angels and Devils dwell in this [ worlds ] time : How farre heaven and hell are asunder ; and what and whence the Angels and soules are . VII . The 44. question : What the body of man is , and why the soule is capable of receiving good and evill . VIII . From the 45. to the 57. question . Of the perishing of the world , of mans body in and after the resurrection , where heaven and hell shall be : of the last judgement , and wherfore the strife in the creature must be . A DISCOURSE BETWEEN A Soule hungry and thirsty after the Fountain of Life , the sweet love of Jesus Christ , and a Soule enlightned : Shewing which way one Soule should seek after and comfort another , and bring it in îts knowledge into the Paths of Christs Pilgrimage , and faithfully set before it as a looking-glasse , the thorny way of the world , in which the fallen Soule walketh , which leadeth into the Abysse , or pit of Hell. Composed by a Soule which loveth all that are the Children of JESUS CHRIST under the Crosse. Written in the German Language , Anno 1624 , By JACOB BEHMEN . Alias , Teutonicus Philosophus . LONDON , Printed by M. S. 1648. The Way from Darknesse to true Illumination . THere was a poore Soule wandred out of Paradise , and came into the Kingdom of this World , and there the Devill met with it , and asked , Whither dost thou goe thou Soule that art halfe blind . The Soule sayd , I would goe see and speculate the Creatures of the world , which the Creator hath made . The Devil sayd , How wilt thou look upon them , when thou canst not know their Essence and property : thou wilt looke upō the outside only , as upon a graven Image , and canst not know them thoroughly . The soule sayd . How may I come to know their Essence and property ? The Devil sayd , Thy eyes would be opened , [ to see them throughly ] if thou didst but eat of that from whence the creatures are come to be good and evill , and thou wouldst be as God himself is , and know what the creature is . The soule sayd . I am now a noble and holy creature , but if I should doe so , I should dye , as the Creator hath sayd . The Devil sayd , No , thou shouldst not die at all , but thy eyes would be opened , and thou wouldst be as God himself , and receive [ or possesse ] good and evill . Also , thou shalt be mighty , powerfull , and [ very ] great , as I am : all the subtilty that is in the creatures , would be made known to thee . The soule sayd , If I had the knowledge of Nature , and of the Creatures , I would then rule the whole world as I listed . The Devil sayd , The whole ground of that knowledge lyeth in thee : doe but turn thy wil [ and desires ] from God [ or goodnesse ] into Nature and the Creatures , and then there will arise in thee a lust to taste , and so thou mayst eat of the Tree of knowledge of good and evil , and so come to know all things . The soule sayd , Well then , I will eat of the Tree of knowledge of good and evill , that I may rule all things by my own power , and be a Lord of my self , on earth , and doe what I will , as God himselfe doth . The Devil sayd , I am the Prince of this world , and if thou wouldst rule on earth , thou must turn thy lust towards my Image , [ desire to be like me ] that thou mayst get the cunning , wit , reason , and subtilty that my Image hath . And thus the Devill did present to the soule , the a Mercury in b Vulcan , that is , the fiery wheele of Essence , [ or Substance ] in the form of a Serpent . The soule sayd . Behold , this is the power which can do all things , how may I do to have it ? The Devil sayd , Thou thy selfe also art such a fiery Mercury , if thou doest break thy will off from God , and bring thy desire into this Art , then thy hidden ground will be manifested in thee , and then thou mayst work in the same manner also : But thou must eat of that fruit , wherein each of the foure elements in it self ruleth over the other , and are in strife , the heat striving against the cold , and the cold against the heat ; and so all the properties of nature work feelingly : and then thou wilt instantly be as the fiery wheele is , and so bring all things into thy own power and possesse them as thy own . The soul did so , and what hapened upon it . And when the soule broke its will thus off from God , and brought its desire into the Vulcan of Mercury , viz. the fiery wheele : there presently arose a lust to eat of the knowledge of good and evill , and the soule did eat thereof . As soon as it had done so , * Vulcan did kindle the fiery wheele of its Substance , and so all the properties of nature did awake in the soule , and exercised their own lust and desire . First then , there arose the lust of pride , to be great , mighty , and powerfull , to bring all things under subjection at command , and so be its own Lord without controule , to despise humility and equality , to esteeme it self onely prudent , witty , and cunning , and account all folly that is not according to its way . Secondly arose the lust of covetousnesse , a desire of getting , which would draw all things to it selfe , into its possession : for when the lust of pride had turned away its will from God , then the life [ of the soule ] would not trust God any further , but would take care for its selfe , and therefore brought its desire into the creatures , viz. into the earth , metals , trees , [ and other creatures , ] and so the kindled fiery life became hungry and covetous , when it had broken it self off from the unity , love , and meeknesse of God , and attracted to it selfe the foure Elements and their essence , and brought it selfe into beastiality , and so the life became obscure , dark , void and wrathfull , and the heavenly vertues and colours * went out . Thirdly , there awaked a stinging thorny lust in the fiery life , viz. envie , a hellish poyson , and a property which all Devils have , and a torment which makes the life an enemy to God , and to all creatures : Which envie did rage furiously in the desire of covetousnesse , as a sting of poyson in the body : Envie cannot endure , but hateth and mischieveth that which covetousnesse could not draw to it selfe , by which the noble love of the soule was smothered . Fourthly , there awaked in this fiery life a torment , like fire , viz. anger , which would murther and destroy all that which would not be subject to this pride . Thus the ground and foundation of hell , which is called the anger of God , was wholly manifested in this soule , and thereby it lost the Paradise of God , and the Kingdome of heauen , and became such a worme as the fiery Serpent was , which the Devil presented to the soule in his owne Image and likenesse . And so the soule began to rule on earth in a beastiall manner , and did all things according to the will of the Devill , living in meere pride , covetousnesse , envy and anger ; and having no true love towards God any more ; but there did arise in the stead thereof an evill beastiall love of filthy Lechery , wantonnesse and vanity , and there was no purenesse more in the heart : for the soule had left Paradise , and taken the Earth into its possession , the Minde thereof was onely bent upon cunning knowledge , subtilty , and getting a multitude of naturall things : no righteousnesse nor vertue remained in it at all : but whatsoever evill and wrong it committed , the soule covered it cunningly and subtilly under the cloak of its power and authority [ Law ] and called it by the name of Right and Justice , and accounted it good . The Devil came to the soule . Upon this the Devill drew neere to the soule , and brought it on from one vice to another ; for hee had taken it captive in his Essence , and did set joy and pleasure before it therein , and said to the soule : Behold now thou art powerfull , mighty and noble : endeavour to be greater , richer , and more powerfull still : use thy knowledg , wit , and subtilty , that every one may feare thee [ and stand in awe of thee ] and that thou maist be respected , and get a great name in the world . The soule did so . The soule did as the Devill counselled it , and yet knew not that it was the Devill , but thought it was its owne knowledge , wit , and understanding , and that it selfe did very well & right [ all this while . ] Jesus Christ met with the soule . The soule going on in this course of life , our deare and loving Lord Jesus Christ ( with the love and wrath of God ) who was come into this world to destroy the works of the Devill , and to execute Judgement upon all ungodly workes ; at a Time hee met with the soule , and spake , by a strong power , viz. by his Passion and Death , into the soule , and destroyed the works of the Devill in it , and discovered the way to his Grace to the soule , and did shine upon it with his Mercy , calling it back to returne and repent , and then hee would deliver it from that monstrous deformed shape , vizard or Image which it had gotten , and bring it into Paradise againe . How Christ wrought in the soule . Now when the sparke of the [ love of God or the ] Divine light was manifested in the soule , it presently saw it selfe with its will and workes to bee in Hell , in the wrath of God , and found that it was a mishapen ugly Monster in the presence of God , and the kingdom of Heaven ; at which it was so affrighted , that the greatest anguish awaked in it , for the judgment of God was manifested in it . What Christ said . Upon this the Lord Christ spake into it with the voyce of his grace , and said , Repent and forsake vanity , and thou shalt attaine my grace . What the soule d●● . Then the soule in its ugly mishapen image , with the de●●ed 〈◊〉 of vanity , went before God , and entreated for grace and the pard●● of its sinnes , and was strongly perswaded in i● selfe , that the satisfaction and ●tonement of our Lord Jesus Christ did belong to it : But the evill properties of the Se●pent formed in the Astrall * Spirit ▪ would not suffer the will of the soule to come before God , but brought their Lusts and Inclinations thereinto : For those evill properties would not dye to their own Lusts , nor leave or forsake the world ; for they were come out of the world , and therefore they feared the shame of the world in case they should forsake their worldly honour and glory . But the poore soul turned its countenance to God , and desired grace from God , viz. that God would bestow his love upon it . The Devill came to it again . But when the Devill saw that the soule thus prayed to God , and would enter into Repentance , he drew neere to the soule and thrust the inclinations of the Earthly properties into its prayers , and disturbed the good thoughts [ and desires ] which pressed forward towards God , and drew them back again to earthly things , that they might have no accesse to God. The soule sighed . The will of the soule sighed after God , but the Thoughts arising in the Mind , that should penetrate into God were destroyed [ scattered and distracted ] so that they could not reach the power of God ; the poore soule was more affrighted at this , that it could not bring its desires into God , and began to pray more earnestly : but the the Devill with his desire took hold of the Mercuriall-kindled-fiery wheele of life ; and awakened the evill properties so , that evill or false inclinations arose and went into that thing , wherein they had taken pleasure and delight before . The poor soule would very fain goe forward to God with its will , and therefore used all its endeavours : but all its thoughts fled away from God into earthly things , and would not goe to God. The soule sighed and bewailed it selfe to God , but it was as if it were quite & clean forsaken , and cast out from the presence of God , it could not get so much as one looke of grace , but was in meer anguish , and also in great fear and terrour , and supposed every moment that the wrath and severe judgement of God would be manifested in it , and that the Devill would take hold of it [ and have it ] and so fell into such great heavinesse and sorrow ; that it became weary of all the joy and pleasure it took in temporal things , though it were never so delighted with them before . The Earthly naturall will desired those things still ; but the soule would willingly leave them altogether , and desired to dye to all temporall Lust and Joy , and longed only after its first native Country from whence it came originally , but it found it selfe to be farre from thence , also in great distresse and want , and knew not what to doe : yet resolved to enter into it selfe , and still stir it selfe up to pray more earnestly . The Devils opposition . But the Devill opposed it , and withheld it that it could not bring it selfe into any greater fervency or Repentance . The Devil awaked the earthly lusts in its heart , that the inclinations might stil keep their * evill nature , and set them at ods against the will and desire of the soule : for they would not dye to their own will and light , but would stil maintain their temporal pleasures , and so kept the poore soule captive in their evill desires , that it could not stirre , though it sighed and longed never so much for the grace of God : for whensoever the soule prayed , or offered to presse forwards towards GOD , then the iusts of the flesh swallowed up the rayes and ejaculations that went forth from the soule , & brought them away from God into earthly thoughts , that the soule might not partake of divine strength ; and then the soule thought it selfe forsaken of God , and knew not that God was so neere it , and did thus draw it . Also , the Devill drew neere it , and entred into the fiery Mercury , or fiery wheele of its life , and mingled his desires with the earthly lusts of the flesh , and mocked the poore soule , and sayd to it in the earthly thoughts : Why dost thou pray ? Dost thou think that God knoweth thee , or regardeth thee ? Consider but what thoughts thou hast in thee in his presence ; are they not altogether evill ? thou hast no faith or beliefe in God at all ; how then should he heare thee ? He heareth thee not , leave off , wherefore wilt thou thus needlesly torment and vex thy selfe ? thou hast time enough [ to repent at leasure ] wilt thou be mad ? Doe but look upon the world , I pray thee , a litle , doth it not live in jollity & mirth , yet it will be saved well enough for all that . Hath not Christ payd the Ransome , and satisfied for all men ? Thou needest doe no more but perswade and comfort thy selfe that it is done for thee ; and then thou shalt be saved . Thou canst not possibly in this world come to have any feeling of God : therefore leave off , and take care for thy body , and look after temporall glory : what dost thou suppose will become of thee , if thou turn to be so melancholy and senslesse ? Thou wilt be the scorn of every body , and they will laugh at thy folly , and so thou wilt spend thy dayes in nothing but sorrow and heavinesse , which is pleasing neither to God nor Nature . Prethee look upon the beauty of the world : for God hath created thee in the world to be a Lord over all creatures , & to rule them ; gather store of temporal goods before hand , that thou mayst not stand in need of the world : and when old age commeth , or that thou growest neere thy end , then prepare thy selfe for Repentance ; God will save thee , and receive thee into the heavenly Mansions , there is no need of such adoe , in vexing , bewailing , and stirring up thy selfe as thou makest . The condition of the soule . In these and the like thoughts , the soule was ensnared by the Devill , and brought into the lusts of the flesh , and earthly desires ; and so , as it were , bound with ●etters and great chaines , and did not know what to doe , it looked a little back into the world , and the pleasures thereof ; but still felt in it selfe a hunger after Divine grace , and would rather alwayes enter into repentance , and come into favour with God : for the hand of God had touched it , and bruised it ; and therefore it could rest no where , but alwayes fighed in it self after sorrow for the sins it had committed , and would faine be rid of them , but could not get true repentance , much lesse the knowledge of sinne ▪ and yet had such a hunger and longing desire after repentance and sorrow for sin . The soule being thus heavy and sad , and finding no remedy nor rest , bethought it selfe where to find a place to perform true repentance in , and when it might be free from businesse , cares , and the hinderances of the world : also , by what meanes it might obtain the favour of God ; and therefore purposed to betake it self to some private solitary place , and give over all worldly imployment , and temporall things , and thought in being bountifull and pitifull to the poore , that God would have mercy upon it , and sought out all kind of wayes to get rest , and to get the love , favour , and grace of God again . But all would not doe ; for all its worldly businesse followed it in the lusts of the flesh , and it was ensnared in the net of the Devill , now , as well as before , and could not get rest ; and though for some little while it was a little cheered with earthly things , yet presently it fell to be as sad and heavie again ; for it felt the awakened wrath of God in it selfe , and knew not how that came to passe , nor what it ayled : for many times great fear and temptations fell upon it , which made it comfortlesse , sick and ●aint with very fear , so mightily did the first bruising it with the Ray or Influence of the stirring of grace work upon the soul , & yet it knew not that Christ was in its the wrath and severe Justice of God , and sought with Satan that spirit of Error , that was incorporated in soule and body ; and understood not that the hunger and desire to turn and repent , came from Christ himselfe , by which the soule was drawn in this manner : neither did it know what hindered that it could not yet attain to Divine feeling ; it knew not that it selfe was a monster , and did bear the Image of the Serpent , in which the Devill had such power and accesse to the soule , and in which [ Image ] he had confounded all its good [ desires , ] thoughts [ & motions ] and brought thē away from God [ and goodnesse ] concerning which Christ sayd , the Devill snatcheth the word out of their hearts , lest they should beleeve and be saved . An enlightned and regenerate soul met the distressed soul. By the providence of God an enlightned and regenerate soule met this poore afflicted and distressed soule , and sayd , The enlightned soul sayd , What aylest thou , thou distressed soule , that thou art so restlesse and troubled ? The distressed soule answered , The Creator hath hid his countenance from me , so that I cannot come to his rest , and therefore I am thus troubled , & know not what I shall doe to get his loving kindnesse again ; for great Cliffes and Rockes lye in my way to his Grace , that I cannot come to him , though I long after him never so much , yet I am kept back , that I cannot partake of his power , vertue , and strength , though I sigh and long , and wait for him . The enlightned soule sayd ; Thou bearest the monstrous shape of the Devill , viz. the Serpent , and art cloathed therewith , in which the Devill hath an entrance into thee , being his owne property , and therein hee keepeth thy will from penetrating into God ; for if thy will might penetrate into God , it would be anoynted with the highest power and strength of God in the resurrection of our Lord Jesus Christ , and that unction would then break [ in peeces ] that monster which is in thee , and thy first Image of Paradise would be manifested in thee again , and then the Devil must lose his power in thee , and thou wouldst become an Angel again . And because the Devil doth envie thee this [ happinesse ] he holdeth thee captive in his desire in the lusts of the flesh , from which if thou beest not delivered , thou wilt be separated from God , and canst never enter into our society . The distressed soul terrified . At this speech the poore distressed soule was so terrified and amazed , that it could not speak one word more , when it perceived it was in the shape and Image of the Serpent , which separated the soule from God : and that the Devill was so nigh it in that Image , and did mingle evill thoughts in the will of the soule , and had so much power over it thereby , and that it was so neere damnation , and stuck fast in the Abysse or bottomlesse pit of hell , in the anger of God , that it would have despaired of the grace of God : but that the power [ vertue and strength of the first stirring of the grace of God ] that bruised the soule , upheld it that it despaired not : and so the soule wrastled in it self between hope and doubt , whatsoever hope built up , that doubt threw downe againe , and so was in such continuall disquietnesse , that at last the world and all the glory thereof was loathsome to it , neither would it enjoy the pleasures of this world any more , and yet for all this , could not come to rest . The enlightned soule came againe . At a time the enlightned soule came againe to this soule , and finding it in so great trouble , anguish , and griese of mind , said to it : what dost thou ? wilt thou destroy thy selfe in thy anguish and sorrow ? why dost thou torment thy selfe in thy owne Power and will ; who art but a worme , seeing thy torment increaseth thereby more ▪ and more ? yea , if thou shouldst sink thy selfe downe to the bottome of the Sea , or couldest flie to the uttermost coasts of the Morning , or raise thy selfe up above the Starres , yet thou wouldst not be released , for the more thou greevest , tormentest , and troublest thy selfe , the more painfull thy nature will be , and yet thou canst not come to Rest : for thy power is quite lost , and as a drie [ withered stick burnt to a ] * cole , cannot grow green & spring afresh by its own power , nor get sap to flourish againe , with other Trees , [ and Plants : ] so thou also canst not reach the place of God ( by thy owne power and strength ) and transform thy self into thy first Angelical Image againe , which thou hadst ; for , in respect of God , thou art withered and drie , ( like a withered drie Cole-wort , [ or plant ] that hath lost its sap and strength ) and so art become a drie tormenting Hunger : thy properties are like heate and cold , continually striving one against the other , and can never agree . The distressed soule said , What then shall I doe , to bud forth againe , and recover my first Life which I had , wherein I was at Rest before I became an Image . The enlightned soule said , Thou shalt doe nothing at all but forsake thy owne will , viz. that which thou callest I , or thy selfe : and thereby all thy evill properties will grow weake and faint , and read e●to die , and then thou wilt sinke downe again into that ( one thing ) from which thou art sprung Originally : for now thou lyest captive in the Creatures , and if thy wil forsaketh them , the creatures , with their evill inclinations , will die in thee , which for the present , stay and hinder thee , that thou canst not come to God : but if thou doest th●s ; thy God will meete thee , with his infinite love , which he hath manifested in Christ Jesus in the o Humanitie ; and that will impart sap , life , and vigour to thee , that thou mayst bud , spring , and flourish againe , and rejoyce in the living God : [ as a branch growing upon his true vine : ] and so thou wilt recover also the Image of God , & be delivered from the * Image of the Serpent , and then thou shalt come to be my brother , and have fellowship with the Angels . The poore soule said , How can I forsake my will , that the creatures which lodge therein may die , seeing I must be in the world , and also have need of it , so long as I live . The enlightned soule said , Now thou hast temporall honour and worldly goods , which thou possessest as thy owne [ to doe what thou wilt with them ] also the pleasure of the flesh ; and thou regardst not what thou doest therein , or how thou gettest them : and though thou seest the poore and needie , who wanteth thy help , and is thy brother , yet thou helpest him not , but layest heavie burdens upon him [ by requiring more of him then his necessities will beare ] and vexest him in forcing him to take paines , and labour for thee , and thou takest pleasure therein : and besides , thou art proud , and infultest over him , and art rough , crabbed , and sterne to him , and exaltest thy selfe above him , and makest small account of him in respect of thy selfe : and then that poore vexed brother of thine cometh , and figheth towards God , that hee cannot take the benefit of his labour and paines , but is forced by thee to live in Miserie : and so with his sighings and groanings , he raiseth up the wrath of God in thee , which maketh thy flame and unquietnesse [ or thy unsatisfied desire ] greater and greater : These are the creatures which thou art in love with , and hast broken thy selfe off from God for their sakes , and brought thy love into them [ or set thy love upon them : and so they live in thy Love , and thou nourishest and keepest them by thy continuall receiving them into thy Desire , for they live in , and by thy receiving of them [ into thy mind : ] in that thou bringest the lust of thy life into them , which are but uncleane , filthie evill beasts , which in thy receiving of them in thy lust , have gotten an Image , and formed themselves in thee ; and that Image is a Beast having foure evill inclinations , First Pride . Secondly Covetousnesse . Thirdly , Envie . Fourthly , Anger . and in these foure properties the foundation of Hell consisteth , which thou carriest in thee , and about thee , and it is imprinted and ingraven in thee , and thou art quite taken captive therewith : for these properties live in thy owne life , and thereby thou art severed from God , neither canst thou ever come to God , unlesse thou so forsake these evill creatures , that they may die in thee . But since thou desirest I should tell thee , how to forsake thy own perverse creaturly will , that the creatures might die , and that yet thou mighst live with them in the world : I tell thee , that there is but one way to doe it , which is narrow and strait , and it will be very troublesome , and irkesome to thee at the first beginning , to walke in it , but afterwards thou wîlt walk in it cheerefully . Thou must rightly consider , that in the course of this worldly life , thou walkest in the anger of God , and in the foundation of Hell , and that this is not thy true native Countrie : and that a Christian should , and must live in Christ , and in his walking truly follow him ; and that hee cannot be a Christian , unlesse the Spirit and power of Christ so live in him , that hee becometh wholly subject to it : now being the Kingdome of Christ is not of this world , but in Heaven , therefore thou must alwaies be in a continuall ascension towards Heaven , if thou wilt follow Christ , though thy bodie must dwell among the creatures and use them . The narrow way to this perpetuall ascension into Heaven , and the Imitation of Christ , is this : thou must despaire of all thy owne power and strength ( for in and by thy owne power thou canst not reach the gates of God ) and firmely purpose , and resolve wholly to give thy selfe up to the mercie of God , and also resolve to sinke downe with thy whole mind and reason , into the Passion and death of our Lord Jesus Christ , alwaies desiring to persevere therein , and to die from all thy creatures therein : also thou must resolve to turne away thy mind , and lusts from all receiving of evill [ into them ] and not suffer thy selfe to be held fast by temporall honour , and * profit , and thou must resolve to put away from thee all unrighteousnesse , and whatsoever else may hinder thee ; thy will must bee wholly pure , and thou must be in such a Resolution ▪ that thou wilt never returne to thy evill creatures any more , but that thou wilt that very instant leave them , and separate thy mind from them , and that thou wilt immediately enter into the sincere way of Truth ▪ and righteousnesse ; and follow the Doctrine of Christ : and as thou now doest purpose , to forsake the Enemies of thine owne nature , so thou must also forgive all thy outward enemies , & resolve to meet them with thy love , that there may be no creature at all , that might be able to take hold of thy will , and stay thee , but that thy wil may be sincere & purged from all creatures : and also , that if it should be required , thou must be willing , and readie to forsake all temporall Honour and profit for Christs sake , and regard nothing that is earthly , to love it , but to esteeme thy selfe in whatsoever state , degree , and condition thou art , for temporall honour , or Riches , and worldly goods , to be but a servant of God , and of thy fellow-Christians , as a Steward of God in thy office , [ which he hath set thee in . ] The lofty lookes , and selfe love , must be humbled , brought low , and so destroyed , that no creature may stay in the mind , to bring the thoughts , or Imagination to be set upon them . Also thou must firmely imprint in thy mind , that thou shalt partake of the promised Grace , in the merit of Jesus Christ , viz. of his out-flowing love [ which is in thee ] which will deliver thee from thy creatures , and enlighten thy will , and kindle it with the flame of love , whereby thou shalt have victorie over the Devill : not as if thou couldest will , or doe any thing , but enter into the suffring , and Resurrection of Jesus Christ , and take them to thy selfe , and with them assault , and breake in peeces the Kingdome of the Devill in thee , and mortifie thy creatures ; and thou must resolve to enter into this way , this very houre , and never to depart from it , but willingly to submit thy selfe to God , in all thy endeavours and doings , that hee may doe with thee what he pleaseth . When thy will and purpose is thus prepared , it hath broken through its owne creatures , and is sincere in the presence of God , and cloathed with the merits of Jesus Christ , and then it may freely goe to the Father with the Prodigall Sonne , and fall downe in his presence , and poure forth its prayers , and put all its strength forth in this Divine worke , and confesse its sinnes and disobedience , and that it hath turned away from God : and that must bee done not with bare words , but with all its strength , which is but a strong purpose , and resolution to doe it ; for the soule it selfe hath no strength , nor power to effect it . And when thou art thus ready , and that thy eternall Father shall see thy comming and returning to him in such repentance and humility , then he will inwardly speak to thee , and say in thee , Behold , this is my son which I had lost , he was dead and is alive againe ; and he will come to meet thee in thy mind with the grace and love of Jesus Christ , and embrace thee with the beams of his love , and kisse thee with his Spirit and strength : And then thou shalt receive strength to powre out thy confession before him , and to pray powerfully . And this now is the right place where thou mayst wrastle , in the light of his countenance ; and if thou standest resolutely here , and shrinkest not back , thou shalt see or feele great wonders : For thou shalt find Christ in thee assaulting hell , and crushing thy beasts in peeces , and that a great tumult and misery will arise in thee : also that thy secret unknown sinnes will then first awake , and labour to separate thee from God , and to keep thee back ; and thou shalt truly find and feele , how death and life fight against one another ; thou shalt also find what heaven and hell is . At all which be not moved , but stand resolutely , and shrink not ; and then at length all thy evill creatures will grow faint . & weak ready to dye : and then thy will shall wax stronger , and be able to subdue and keep down the evill inclinations , and so thy will and mind shall ascend into heaven every day , and thy creatures dye daily , and thou wilt get a mind wholly new , and begin to be a new creature , and be changed into the Image of God again , and be rid of the beastiall monstrous Image , shape , or vizard . And thus thou shalt come to rest again , and be delivered from thy anguish . The poore soules practice . When the poore soule began to practice this course with such earnestnesse , it conceived it should get the victory presently ; but the gates of heaven were shut against it in its own strength and power , and it was as it were , left and forsaken of God , and received not so much as one beam , look , or glimpse of grace ; and then it thought in it self [ and said to it selfe ] surely thou hast not sincerely submitted thy selfe to God ; desire nothing at all of God , but onely submit thy selfe to his judgement [ sentence and condemnation ] that he may kill thy evill inclinations : sink down into him beyond the limits of Nature and Creature , and submit thy selfe to him , that he may doe with thee what he will ; for thou art not worthy to speak to him . Upon this the soule took a resolution to sink down and to forsake its own will : and when it had done so , there fell upon it the greatest repentance for the ●innes it had committed , and it bewailed bitterly its ugly shape , and was very sory that the evill Creatures did dwell in it . And because of its sorrow it could not speak one word more in the presence of God , but in its repentance did consider the bitter passion and death of Jesus Christ , viz. what great anguish and torment he had suffered for its sake , that he might deliver it out of its anguish , & change it into the Image of God ; and in that consideration it wholy sunk down , and did nothing but complain of its ignorance and negligence , and that it had not been thankfull [ to its Redeemer ] nor had once considered so great love , but had so idlely spent its time , & not regarded to cōsider how it might come to partake of that grace ; but in the mean while had formed in it selfe the Images and figures of earthly things , with the vain lusts and pleasures of the world , from which it had gotten such beastiall inclinations , that now it must lye captive in great misery , and for very shame dareth not lift up its eyes to God , who hideth the power [ or light ] of his countenance from it , and will not so much as look upon it . And as it was thus sighing and crying , it was drawn into the Abysse or pit of horror , and as it were at the gates of hell , and should there perish . Upon which the soule was , as it were , bereft of sense , and wholly forsaken , and thereby did forget all its doings , as if it would wholly yeeld it selfe to death , and cease to be a creature any more ; and so did yeeld it selfe to death ; and desired nothing else , but to dye and perish in the death of its Redeemer Jesus Christ , who had suffered such torments and death for its sāke : and in this perishing it began to sigh and pray in it selfe very inwardly to the mercy of God , and to sink down into the meerest mercy of God. Upon this there appeared unto it the amiable countenance of the love of God , and penetrated through it as a great light , by which it grew exceeding joyfull , and began to pray aright , and to thank the most high for this grace , and to rejoyce exceedingly , that it was delivered from the death and anguish of Hell ; and there it tasted of the sweetnesse of God , and of his promised truth . And in that very instant , all evill spirits which had afflicted it before , and kept it back from the grace , [ love and inward presence ] of God , were forced to depart from it : and the wedding of the Lamb was kept and solemnized , with the espousing or contracting of the Noble Sophia with the Soule , and the Seal-ring of Christs victory was impressed [ or printed , or set upon its substance or ] into its essence ; and it was received to be a child and heire of God again . When this was done , the soule became very joyfull , and began to work in this power , and to celebrate with praise the wonders of God , & thought henceforth to walk continually in this power , strength , and joy ; but it was assaulted from without , or outwardly , by the shame and reproach of the world ; and within , by great temptation , so that it began to doubt whether its ground were from God , or no ; and whether it had really and truly partaken of the grace of God , or no ; for the Accuser , [ or Satan ] went to it , and would lead it out of this way , and make it doubtfull [ of its way ] and sayd to it inwardly : The Accuser , or Satan spake to the Soule , saying , It is not of God , it is but thy Imagination . Also the Divine Light retired in the soule , and shone but in the inward ground , as light in Embers [ or fire raked up in ashes , ] so that Reason was solly to it selfe , and thought it selfe forsaken , and the soule knew not what had happened to it selfe , nor whether it were true , that it had tasted the Divine Light of Grace , or not , and yet it could not leave off [ strugling ] for the burning fire of love was sowne in it , by which there arose in it a great hunger , and thirst after the Divine sweetnesse and now at length began to pray aright , and to humble it self in the presence of God , and to examine and trie its evill inclinations in its thoughts , and to put them away : by which the will of reason was broken , and the evill inbred [ innate , or native ] inclinations were killed , and destroyed more and more : And this was very wofull to the nature of the bodie ; for it made it faint , feeble and weake , as if it had been very sick , and yet it was no naturall sicknesse that it had , but it was the Melancholy of the eatthly Nature of the bodie , because its evill lusts were destroyed . And when the earthly Reason found it self thus forsaken , & the poore soule saw that it was derided outwardly , and despised by the world , because it would now walke no more in the way of the wicked , and ungodly ; and that it was inwardly assaulted by the Accuser [ Satan ] who also mocked it , and continually set before it , the beautie , Riches , and glorie of the world , and esteemed the soule foolish , [ that embraced them not , ] which made the soule thinke thus with it selfe ; O Eternall God! what shall I now doe , to come to Rest ? The Enlightned soule met it again . While it was in this consideration the enlightned soule met with it againe , and said . What ailest thou my brother , that thou art so heavie and sad ? The distressed soule said . I have followed thy counsell , and thereby attained a ray , looke , or glimps of the Divine sweetnesse , but it is gone from me againe , and I am now forsaken , and outwardly have very great tryalls , and afflictions in the world : for all my good friends forsake me , and scorne me , and also inwardly I am assaulted with Anguish , and doubt , and I know not what to doe . The enlightned soul sayd , Now I like thee very well ; for now our beloved Lord Jesus Christ walketh in his * pilgrimage on earth with thee and in thee , as he did himselfe when he was in this world , being alwayes reviled , slandered , and evill spoken of , and had nothing of his own : and now thou bearest his mark or Ensigne : but doe not wonder at it , nor think it strange ; for it must be so that thou must be tried , refined and purified . In this anguish and distresse thou shalt have often cause to pray , and hunger after deliverance , and in thy hunger and thirst thou attractest grace to thee from within and from without : For thou must grow from above and from beneath to be the image of God again . And as a young plant is stirred by the wind , and must stand in heat and cold , drawing strength and vertue to it from above and from beneath by that stirring , and must endure many a tempest , and undergoe much danger before it can come to be a tree , and bring forth fruit , for in that stirring , the vertue of the Sunne commeth to move in it , whereby the wild properties of that plant come to be penetrated and tinctured , [ or qualified ] with the vertue of the Sun , and grow thereby . And now is the time wherein thou must behave thy selfe as a valiant Souldier in the Spirit of Christ , and cooperate with it thy selfe : For now the eternall Father by his fiery power , begetteth his Sonne in thee , who changeth the fire of the Father , [ or the wrath ] into the flame of love ; so that out of fire and light , [ viz. wrath and love ] there commeth to be one Essence , Being or Substance , which is the true Temple of God ; and now thou shalt bud forth out of the vine Christ in the vineyard of Jesus Christ , and bring forth fruit in thy life , and teaching of others , and shew forth thy love in abundance as a good Tree : For paradise must thus spring up again in thee , through the wrath of God : and Hell be changed into Heaven in thee : Therefore be not troubled at the temptations of the Devill ; for he striveth for the kingdome which he had in thee , and having lost it once , he must be confounded and depart from thee ; & therfore he coveres● thee outwardly with the shame and disgrace of the world that his own shame may not be known , and that thou mayst be hidden to the world ; for with thy New-birth , [ or regeneration ] thou art in the divine harmony in heaven , therefore be patient , and wait upon the Lord , and whatsoever shall befall thee , take it from the hands of the Lord , as [ intended ] by him for thy best [ good ] And so the enlightned soule departed from it . The distressed soules course . This distressed soul began its course now under the patient suffering of Christ , and entred into hope in Divine confidence , and from day to day grew stronger and stronger , and its evill inclinations dyed mo●e and more in it , so that it came to be set in a great [ dominion ] or kingdome of grace , and the gates of the divine revelation , and the kingdome of heaven were opened and manifested in it , [ viz. in the soule . ] And thus the soule ( in faith ) returned to its true rest , and ▪ became a child [ of God ] ▪ again ; to which God help ▪ us all . Amen . The end . THis foregoing Discourse concerning Illumination , is called by the Authour , A Dialogue between the enlightned and the unenlightned Soule , as it is set down in the Catalogue of his works . AN APPENDIX to a large treatise of ELECTION : Which Treatise is dated February 9. 1623. This Appendix is A Compendium of Repentance . OR , A short Description of the Key which openeth the Divine Mysteries , and leadeth to the knowledge of them . Dated also February 9. 1623. Written in the German Language , Anno 1624 ▪ By JACOB BEHMEN . LONDON , Printed by M. S. for H. Blunden , at the Castle in Corne-hill . 1648. To the Reader . IN The Authors Treatise of Election , the ground of all doubts in any Soule about Election is laid down , which wil resolve them all , that they may see their condition , and find the way to attain the election , if they have not yet atained it . And in this short Treatise is the practise of every soule in repentance set down , which will lead to the understanding of Divine mysteries in such a way , as that the soule may get so much of the heav●ly divine treasure hidden in them , as it shall perceive it standeth in need of . To that end this labour is taken for thee , by J. S. A Compendium of Repentance . Whosoever will attain to divine vision in himself , and speak with God in Christ , let him follow this course , and he shall attain in . 1. LET him gather all his thoughts and reason together , and all his mind into this one imagination , & take a strong purpose and resolution in himselfe , to consider what he is , being the Scripture calleth him the the Image of God , the Temple of the holy Ghost , who dwelleth in him ; and a member of Christ ; and offereth the flesh and bloud of Christ to him to be his meat and drink . 2. He must consider himselfe in his life , whether he be capable of so great grace , and worthy of so high a Title as that of a Christian , and begin to examine his whole life , and think with himself what he hath done , and how he hath spent all his time ; and examine whether he findeth himselfe to be in Christ , whether he hath a godly will or holy desires in him or no , or to what he is inclined , or whether he find at any time in himselfe a will or desire heartily panting after God [ and goodnesse , ] and so would fain bee saved . 3 And if he find in himselfe a will , [ never so weak ] deeply hidden , which would fain turn to the grace of God if it could ; let him know , that that will is the * ingrafted , incorporated , and in-spoken word of God , in Paradise , after sinne was committed , and that the God JEHOVAH , viz. the Father doth draw him [ thereby ] still to Christ : for in selfe we have no will at all to obedience . 4. But that drawing of the Father , viz. the ingrafted , incorporated , inspoken word , draweth all , eveu the most ungodly , ( if he be not altogether a Thistle ) if hee will but stand stil frō his evil working for a moment . 5 So that none have cause to doubt of the grace of God , if at any time he once find in himselfe a desire [ or inclination ] to turn . 6. And let that party not defer his turning one moment , but as it is written , To day when you shall heare the voyce of the Lord , harden not your eares and hearts . 7 For that desire [ or inclination ] once to turn , is the voyce of God in man , which the Devill covereth and shutteth up by the [ Species , representations , or ] Images which he bringeth into the mind , whereby turning is delayed , and put off from one day to another , and from one yeare to another , till at length the soule commeth to be a very Thistle , and can reach grace no more . 8 But let him that findeth a desire to turn , take it into his he●rty confideration , to examine his whole course [ of life ] and lay it to the ten commandements , and to the love which is required by the Gospel , which commandeth him to love his neighbour as himselfe , and consider that he is a child of grace onely in Christs love , and see how farre he is departed from it : and what his daily practIce , desire and inclination is ; and then that drawing of the Father will bring him into the righteousnesse of God , and shew him the Images that are imprinted in his heart , which he hath loved in stead of God , and still accounteth them to be his best treasure . 9 Which Images he shall find to be , 1. Pride , in liking and loving himselfe , and desiring to be honored by all others also : an image inclining him to get power and dominion in his pride , that he might be honoured above all others . 2. An Image of a Swine , Covetousnesse , which would have all to it selfe onely , and if it had the whole world , and heaven too , yet it would have the dominion in hell also , desiring more then this temporall life hath need of ; and hath no faith towards God in it , but is a defiled Swine , that desireth to swallow all things into it selfe . 3. An Image of Envie , stinging the hearts of all others , envying and grudging that any other should have more temporall goods and honour then it selfe hath . 4. An Image of anger , which when envy as a poyson dwelleth in it , will upon any very little or frivolous occasion , storm , fight , wrangle , and be furious , and will revenge it selfe . Also , there will be found a multitude , yea thousands of earthly beasts to be in him which he loveth [ and fostereth . ] sor he loveth every thing that is in the world , and hath set it in the stead of Christ , and honoureth it more then he doth God. Let him but observe the words of his mouth , and see how his lips slander , upbraid , and speak evill of others secrerly , and setteth them forth in the worst sense , [ and giving others the worst character ] to their fellows , [ associats , and familiar friends ▪ ] and often back bite without any sure ground or cause , rejoycing at his neighbours mishap , or the evill that commeth upon him , and wishing it to him . All which are the pawes and ginnes , slights or tricks of the Devill , and the Image of the Serpent , which man beareth in him . 10. And let him compare all this with the word in the Law and in the Gospel : and he shall find that hee is more a beast and a Devill , then a man , and shall clearly see how these here ditary , imprinted , [ ingraved or graven ] Images keep him back , and lead him astray from the Kingdome of God ; so that many times when he would fain repent and turn to God , these pawes and Talons of the Devill keep him off , and keep him back , perswading the poore soule that this Monster is holy , and so the soule entreth again into the lusts thereof , and so sticketh fast in the anger of God , and at length goeth into the Abysse or bottom lesse pit , when the grace and drawing of the Father ceaseth . 11. We tell this man our way that we have gone , and which we have tried ; that as soon as he shall discover these beasts , he should that very houre and moment take a resolution , and bring himselfe into a will to depart from the bestiall will , and by true repentance turn to God [ and goodnesse : ] and being he cannot doe it by his own power , let him take the promise of Christ into him selfe , when he sayd , seek and you shall find , knock and it shall be opened unto you . No sonne asketh bread of his father , and he giveth him a stone , or an egge and he giveth him a Scorpion : And if you that are evill can give good gifts to your children , how much more shall my heavenly Father give the Holy Ghost to them that aske him for it . 12. Let him imprint this promise in his heart , ( for it is poyson and death to the Devill , and all hereditary innate , and imprinted beasts ) and let him immediatly that very hour come with these words of promise imprinted in his mind , and prayers , into the presence of God , and let him first confider with himselfe , all these abominable beasts which are in himselfe , and let him think no otherwise of himselfe , but that he is that silthy keeper of swine . who hath spent all his Fathers [ portion ] of goods [ that he bestowed upon him ] and his Birth-right upon those Swine of the world , viz. those evill beasts in himselfe : and also that now he standeth in the presence of God , as a miserable , naked , forlorne , ragged Keeper of Swine , that hath spent and cast away his Fathers Inheritance in whoredome , with these worldly beasts [ or graven ] Images ; and hath no more right to the grace of God , neither is in the least measure worthy of it , much lesse ●o be called a Christian , or the child of GOD. Let him also despaire of all the good workes that ever he did ; for they proceeded but from an hypocriticall , seeming , or out-side holinesse , for which the Man [ that is inwardly ] a Devill , would be accounted an Angell ; for without Faith it is impossible to please God , as the Scripture saith . 13 But let him not despaire of the Divine grace [ that is in him ] but of himselfe onely , and of his own power and strength ; and let him with all the power and strength he hath , bow down himselfe in his soule , in the presence of God. And though his own heart be utterly against it , and say to him , Doe it not , stay a while , it will not be convenient to day : Or , if it say , Thy sinnes are too too great , it cannot be that thou shouldest attain the grace of GOD ; and so he commeth into such anguish . that hee cannot pray to God , and receiveth no comfort nor strength in his heart , but is as if his soule were quite blind , and dead to God , [ and goodnesse , ] yet he must be resolnte , considering the promise of GOD is a certain infallible truth ; and with a submissive heart sigh to the grace of God , and in his great unworthinesse wholly resign himselfe thereto . 14 And though he doe esteem himselfe unworthy , as a stranger and alien to whom the inheritance of Christ doth not any more belong , hee having lost his right : yet he should stedfastly rest upon that which Christ sayd , [ knowing , that what hee saith , is certainly true , ] that hee came to seek and to save that which was lost , viz. the poore sinner that is blind and dead to GOD : He must firmly imprint this promise in himselfe , and take to himselfe such a strong purpose and resolution , that he will not goe forth from the promised grace of GOD in CHRIST , though Body and Soule should bee broken to peeces ; and though hee should get no comfort in his heart all the dayes of his life , or the least assurance of the remission of his sinnes , considering that the promises of God are more s●re and firm then all comfort whatsoever . 15. Also let him purpose to himselfe , and shut up his will so firmely in this Resolution , that he will no more enter into the former beastiall Images and vices againe , though all his swine and beasts [ in him ] should lament to the death the losse of their food , and pasture ; and hee himselfe should be a foole in the account of all the world for so doing , yet hee would be constant in his purpose [ in cleaving ] to the promised Grace of God : and if he [ must come to ] bee a child of Death , he would desire to be so in the Death of Christ , to die and live to him at his pleasure : and let him order and direct his purpose in continually praying , and fighing to God , and commit all his endeavours and doings , in the workes of his hands , unto God , and cease from the Imagination , or thought of Pride , covetousnesse , or Envie ; let him but deliver up these three Beasts , and the rest will soone become weake , faint , and readie to die : for Christ will soone get a forme , in the words of his Promise , which that man imprinteth in himselfe , and cloatheth himselfe withall , and so come to life , and begin to worke in him , whereby his Prayers will bee more powerfull , and he be more and more strengthned [ and confirmed ] in the Spirit of Grace . 16. And as the seed in the Mothers wombe , undergoeth the casualties of Nature , and many outward accidents in growing to be a child , till it getteth life in the Mothers wombe , so here , the more a man goeth forth from himselfe out of these Images [ through much opposition ] the more hee entreth into God , till at length Christ cometh to be living in the incorporated Grace ; which comes to be so , in the great earnestnesse of his purpose : upon which there presently followeth the desponsation , espousing , or contract with Virgin Sophia , ( viz : the worthie humanity of Christ ) where the two Lovers [ viz : the soule and the humanity of Christ ] embrace one another with joy ; and together with most inward desire , penetrate into the most sweet love of God ; and presently the marriage of the Lamb is readie : where Virgin Sophia ( viz : the worthie humanity of Christ ) is espoused [ or united ] to the soul : now what is done at it , and what joy is celebrated , Christ intimateth saying : there is greater joy in the Heaven which is in man , and in the Angels , in the presence of God , for one sinner that repenteth , then for nintie nine righteous that need no Repentance . 17. But we have no pen , nor words that can write , or expresse what that exceeding sweet Grace of God in the humanitie of Christ is ; and what they enjoy , that come worthily to the marriage of the Lamb : which wee our selves have found by experience in this our way and course , and know for certain , that we have a sure ground from which we write : and we would from the bottome of our heart willingly * communicate it to our brethren in the love of Christ : and if it were possible that they would beleeve our faithfull childish Counsel ; they would find by experience in themselves , from whence it is that this simple hand knoweth , and understandeth these great Mysteries . 18. But having heretofore written a Treatise at large of Repentance , and Regeneration , therefore here we forbeare to write more then this short direction ; and referre the Reader to those Treatises ; as also to * the great worke upon Genesis , and there he shall find the ground of whatsoever he will , or can aske , sufficiently laid downe : and we christianly admonish him , that he will follow our way and course , and then he shall attaine the Divine vision in himselfe , and heare what the LORD through Christ speaketh in him : and hearewith wee commend him to the love of CHRIST . Dated the 9. of February . 1623. The XV. Chapter , taken out Of the three-fold life of Man. Concerning the mixt World , and the wickednesse thereof ; what it now i● , and how it ruleth : which is a Glasse , wherein every one may behold himselfe ; and find , what kind of Spirits Child he is : from the Seale of the WONDERS . 1 CHrist said * O Jerusalem Jerusalem , how often would I have gathered thy children together , as a Hen gathereth her Chickens under her wings , but ye would not ? Also ; Oh Jerusalem thou that killest the Prophets , and stonest them that are sent unto thee . Also : We have piped unto you , but you have not danced . Also , what should I doe more to this stubborne [ or perverse ] Generation , which will not suffer my Spirit to reprove them any more ? Also : their mouth is full of cursing , and bitternesse , the poyson of Asps is under their lips ; and their hearts are never at unity . O! how faine would I eat of the best grapes ! But I am as a Vine-dresser that gleaneth : I am altogether a stranger to my Mothers children : they that eat of my bread , tread me under foot . 2. Thus did the * Mother , then lament , and complaine of the wicked children of men : but what should she doe now in these times ? she is now in great sorrow and lamentation , and hath turned her face away from these wicked children , and will not endure them in the garment they are now cloathed with all any more : she crieth , and there is none that heareth her : she is in great sorrow , weeping and wailing , over the wickednesse of these evill and unruly children : yet every one runneth after that Whore , Covetousnesse ; which is full of all vice , wickednesse , and abominations : This doth the Shepherd , and also the sheep : It is a time of highest and greatest calamity , which if it should not be shortned none could be saved . Thirdly , It is a time of which all the Prophets have prophesied : and thou supposest it to be a golden time : but consider thy selfe , thou blind man ; whither thou art gone : dost thou thinke that this wickednesse , and falshood which thou practisest , is the Ordinance of God ? waite but a while , and thou shalt soone see , that it is the time of the last Seale , in which the Anger of God poureth forth its vialls , so that the Wonders of Hell are come to light [ and knowne : ] Let this be told you ; wee have knowne it in Ternario sancto . [ or wee have understood it in the heavenly substantiality in the Angelicall world . ] 4. For the Mother hath rejected [ the wicked child of ] this [ time ] and will endure the abominations [ thereof ] no more : she is with child , and bringeth forth a Sonue in her old age , who shall shorten the dayes of iniquitie : Let this be told you : whosoever persevereth , or goeth on in his iniquity , shall have great shame thereof . 5. Are not the little boyes , and children that runne up and downe playing together , now a dayes , full of venome and devillish wickednesse , and doe not all vices and abominations appeare in them ? doe they not mock and scorne , blaspheme , curse , sweare , cheat , and lye , and so are fully fitted to serve the Devill in all shamelesse vices : lascivious impudence is * Eloquence and fine Language with them ; they know readily how to jeere the simple with all manner of scornefull and scoffing Jests ; all theeving filtching , and stealing is counted a great piece of Art and skill with them , deceit , and slie tricks are a credit to them : they mock honest people without any regard : One that feareth God they hout , and wonder at , as if it were an Owle , and count him for a foole : and this the old ones , and their parents see , and take delight and pleasure in it , that their children are so expert in insolence and vanity : and when their children readily scoffe and jeere at honest people , their hearts are tickled at it : what they dare not doe themselves they teach their children to doe it , that they may have their owne hearts lust fulfill'd . All this the Devill teacheth them , and so rideth in their hearts domineering over soule and body . 6. They that can cozen , slander , despise , and betray their neighbour ; and overthrow his honour , or good name , blemish his reputation , diminish , or hinder his estate , take great delight therein : All impudent wanton laughter , or unseemely words , and gestures , are counted wit , dexterity , and Art : he that can out-jeere , or laugh another to scorne , is master of the game or place : all these are the Devills tricks and feats ; and so he leadeth the poore soule in a string , and man understandeth it not . 7. Youths both male and female , learne the Devills trade , and handicraft before they learne any other thing ; Despitefull , scornefull , wicked disdaine , pride , and insolence , is the first worke they learne ; and this their Elders help them forward in , and count it civillity , manners , gallantry , and Art. 8. And if they grow to be a little elder , then the desire of beastiall lust , and lasciviousnesse is the next worke they learne , to which one sex provoketh another : Youths yeeld their heart for the Devill to dwell in , in their first springing growth , that the Devill may make his nest in it , and so he ensnareth one by the abominations of the other , the Male by the Female , and the Female by the Male. 9. If a man send his sonne to the University , to have him learne somewhat that is good , that he may be serviceable to God and the Common-wealth : there he learneth Pride , bravery , and cunning crafty subtiltie , and how he may deprive the simple of his goods , which hee hath gotten by his sweat and labour , and cloake their doings with that which they call their * Right , they may doe it by Law : but the cloake is the Devills , and the false deceitfull heart is his servant : if he can smatter a little of any strange language ; then no plaine man is good enough for him , his pride and haughtinesse doth so overflow : his stinking carcasse must be trimmed and decked with trappings and fooleries : scortation and deflouring of Virgins is a high accomplishment with them : they are a kind of people , that can complement and behave themselves finely ; and so often procure the worme that groweth to awake in the heart , and conscience of many a Mothers Daughter . 10. These are they that are entrusted with Churches , Schooles , and Universities , and ordained , and accounted to bee the Shepherds of Christ : and yet they lodge the Devill in their hearts : these also are preferred to Civill Government , and place of Authority in the Common-wealth , and then they rule just as he that harboureth in their heart would have them : And thus the Superiours commit the greatest wickednesse , and the Infetiours learne of them : the superiour deviseth how to get the goods , or Estate of the Inferiour to himselfe with subtilty , under pretence and colour of Law : hee layeth Taxes and impositions , and saith they are for the good of the Common-wealth : he constraineth the poore and silly to take hard paines , and be his slave , to satisfie his owne Pride : he threatens the ▪ simple with harsh , and rugged words , hee takes his sweat and labour from him , and afflicteth his bodie : hee bringeth all he can to be in bondage under him ; and yet himselfe hath nothing for his own , but one only soule , and is but a stranger , and a sojourner in this world : the needy must consume all his sweat for him , and his pleasure ; there is no pity , ease , nor rest to be had from him ; his dog hath a better life , then the needie soule under his roofe ; and all this he accounteth equall , just , and right : though it be not grounded upon nature , but in the Dark abysse , or bottomlesse pit , where one forme [ or property of Darkenesse ] afflicteth , vexeth , tormenteth , and tortureth the other , and where the life is an Enemie to it selfe . 11. Such things the Inferiour learneth of his Superiour , and maintaineth himselfe also with craft , cozening covetousnesse , and knavery : for if he did not so , he could not fill his belly in Righteousnesse : and then his reason telleth him he is forced to doe so ; to exact more worke , profit , and commodity , and so extort from his neighbour his sweat , paines , and care , without love and Righteousnesse onely to fill his belly : He learneth riotousnesse , luxurie , and Junketings of his Superiour , and a true beastiall life : But what the Superiour doth in state and delicacie , that the Inferiour doth in a Beastiall swinish manner of life : thus wickednesse is wrought by wickednesse : and the Devill continueth Prince on Earth , both over body , and soule . 12. How wilt thou bee able to subsist , when God will judge the secrets of men in his zeale ? for then the cause of every thing [ that every wicked man hath had to doe with all ] shall appeare , and curse him : euery thing will set its owne cause before him , and he shall feele it in his Conscience : How wilt thou Superiour bee able to endure , when thy Inferiour shall crie , woe , woe , woe to thee , for giving him occasion to be lewd , and unrighteous : [ and say ] thou hast bereft him of his sweat , and so forced him to yeeld himselfe to doe unrighteously , and to embrace vanity : how wilt thou be able to render an account of thy Office wherein thou hast been set and placed , that thou should'st hinder injurie and unrighteousnesse , and keep the wicked in awe by reproofe , correction , and punishment : but thou hast not regarded to prevent his wicked course , thou hast onely regarded thy owne covetousnesse , how thou might'st deprive him of his sweat ; thou hast not sought the good of his soule , but his sweat and labour , for in other things he might doe what hee would himselfe : Thou hast gone before him in wicked examples , so that hee hath looked upon thee , liked thee , and followed thy course ; cursing , blaspheming , Ambition , and defying others , hath been thy course , and hee hath learned to doe so too , and so continually blasphemeth the name of God ; but thou hast not regarded that , thou hast looked after his money , and not after the good of his soule . 13. And when the severe Judgement of God shall appear , and that all works shall bee manifested in the fierie essences , when all things shall be tried in the fire ; what dost thou thinke ? shall not all such workes remaine in the fire ? And then the poore soule will crie out against its ungodly accursed labour , words , and workes , and one will curse another for giving him occasion to doe such evill ; and the torment of falshood will boyle up in the soule , and gnaw him , [ for it will be great anguish to him ] that he hath fooled away so great a Glory for so frivolous vanitie , and false delights sake . 14. All malice , scorne , covetousnesse , pride , and deceit , will boyle up in the soule , and one torment , will continually kindle and gnaw the other , that caused it : [ for example where Pride , or Covetousnes have caused unrighteousnesse , there the unrighteousnesse will gnaw , teare , and curse that which caused it ] and then the soule will consider , if it were not for this abomination , I might attaine Grace : and when it shall throughly weigh and consider it selfe , it will find that one abomination hath alwayes begotten and brough forth another ; and shall perceive , that it selfe is nothing but a stinking , loathsome abomination in the presence of God : and then it will cast it selfe in its anguish and torment inwards , into its Centre , and curse God for having created it to be a soule ; and the deeper it desireth to throw it selfe , the deeper its fall is ; and yet it must still bee in the place of its Abominations ; it cannot get out from thence : the hellish Matrix , [ wombe , or mother ] holdeth it captive ; and so it must feed it selfe with aking , anguish , cursing , abominations , and bitternesse , even with those things which the heart hath wrought here [ in this life ] in which at last it despaireth , and that is its everlasting food . 15 All earthly food and pleasure perisheth at the end of dayes [ or time , ] and all return again into the Aether , [ Sky , Sea , Abysse , or Receptacle : ] but the will , and the desire in the will , remaineth for ever . 16 Therefore old and young , Parents and children , Superiours and Inferiours , mark and observe : you have filled the mother of Nature full of abominations , [ or with all manner of wickednesse ] the fierce wrath of God is at hand , the last judgement is at the doore ; God will purge or sweep the earth with fire , and give every one his due reward : the harvest commeth , this crop shall not stand : every thing will be gathered and carried into its proper Barn ; He that will take no counsell let him goe on , he shall soon feele what the seventh Seale bringeth with it in its center , [ or ●t the end thereof . ] 17 When Reason looketh upon things , it saith , I doe not see that things are now otherwise then they formerly were : & besides , the world hath alwayes had good and bad in it , as histories tell us , and men must doe as they doe , , or else they will be made very fooles , and laughing stockes to the world , and must must be forced to starve . 18 If a man should not give his children liberty to learn the fashions and dealings of the world , they would be nothing but derided and despised : also , if a man should not be somwhat like in his carriage , and take some state and bravery upon him , he should not be regarded : and except he use some device to get by , he cannot maintaine that : for with truth , and love , and righteousnesse , saith hee , I am sure to get nothing [ but shall dye a Beggar : ] I must do as others do , and then I may be able to live amongst them . Why should I onely bee the foole of all the world ? If I do commit sin , God is gracious and mercifull ; hath not Christ slain finne and death upon the crosse , and taken away the power of the Devill ? I shall once repent well enough and be saved . 19 This is the Rule that the world goeth by , this is the course both of superiour and inferiour , of the shepheard and of the sheep . Christs passion and suffering must be the cloak for their knavery : every one would bee accounted a Christian , and weare the Mantle of Christ , when the poore soule playeth the whore with the Devill ; if with the mouth they can but confesse themselves to be Christians , and cover their knavery with the purple mantle of Christ , then all is well , and so we are brave Christians with our lips under the mantle of Christ , and yet we lodge the whore of Antichrist in our hearts . 20 O yee false Shepheards of Christ ; you that climb up into the sheep-fold by the doore of Robbers ; why doe you tickle [ or comfort ] the knave [ of wickednesse ] with the sufferings and death of Christ ? Doe you think that Christ was such a one ? [ For none should weare his mantle but such as are like him . ] Search the center [ or ground ] of Nature , and shew the people the Abysse that is in their hearts , shew them the snares of the Devill , which we lye intangled in , that they may no more look after the cursed course of the world , but that they may learn to fight against flesh and bloud , and also against the Devill , and an hypocriticall life , that they may goe forth from the pride of the Devill , and enter into righteousnesse , love and humility . 21 The passion of Christ will benefit none , unlesse they turn from their evil , false and wicked purposes , and repent , and enter into the Covenant of God : to such a one the sufferings of Christ are very powerfull and profitable . The hypocrites they seemingly carry themselves so , that they may have the Name of Christ put upon them ; but they thereby abuse the Name of God , and must give a strict account of that . 22 O yee Antichristian Shepheards of the new Order , you that with with false hypocrisie ( for the favour of men , or for your own Idols sake , the belly ) cast the garment of Christs sufferings over the hypocrites and deceivers , who are but seeming Christians ; how will you answer it when Christ shall require an account of his sheep from you , you having wittingly and wilfully , for favour , money , riches , honour , and reputation ] covered Wolves in whom the Devill dwelleth , with the purple mantle of Christ : why doe you not breake the Nut shell and looke upon the kernell and heart that lieth within it , and tell the superior as well as the inferior , of his abominations and wickednesse ? If you be the Shepheards of Christ , why doe you not as Christ did , who told every one the truth to his face : he did both bruise and heale , not for favour , or respect to the person of any , but according to the will of his Father : the shepheards of Christ ought to doe so too . 23 O beloved Reason ! thou walkest very wisely in the way of this world , as farre as concerneth the outward body : but what becometh of the poore soule ? this outward body is ▪ not its home , it is not its eternall native countrey . What will it avail thee to take thy pleasure here a very little while , and suffer eternall losse ? Or what profit will it be , to suffer they children to follow [ their own will in ] bravery , luxury , and insolence , [ or what ill they please ] for a little while in this world , and for thee to take delight in their despising of the poore and needy , when after this life thou shalt lose them for ever ? Thou supposest thou lovest them and doest them good , [ when thou hast so brought them up ] that the word commendeth their cunning fetches , deceit and gallantry , and it likes thee well ; but the Devill taketh that to himselfe , and thou art the murtherer of thy own children , and art their greatest enemy : for children look upon their parents at every turn ; and when they see their [ idle , unhappy , waggery , and ] roguish trickes , doe please them , then the children play their trickes the more , and grow stouter , [ hardened ] bold [ and brazen-faced in their villany . These will cry out at the last judgement day against their parents , for not with-holding [ and restraining ] them from vanity and their wicked course , by nurturing them , correcting them , and bringing them up in vertue , and in the feare of God. 24 If thou lovest thy life , and thy children , then lose thy life and thy children , as to the iniquity of this world , that they neither walk nor be therein ; and then thou shalt find them and thy life again in heaven , as Christ saith , Whosoever loveth his life shall lose it ; but whosoever loseth his life , his goods , his credit , for my sake , he shall find them again in the kingdome of heaven . Also , when the world despiseth , persecuteth , and hateth you for my sake , then rejoyce , your reward is great in the kingdom of heaven . Also , what wil it profit a man to enjoy temporall pleasure , and honor here in this life , that endureth but for a moment , and lose his soule that endureth to eternity ? 25 Loving children in Christ , let every one consider in what soyle he groweth here ; we must not stay a fitter season for the bettering of our life ; but to day , to day , when the voyce of God soundeth , let every one enter into himself , and search and try himself ; let none regard the broad way of the world , if he doe , he will goe into the Abysse to the Devils : for the way to the kingdome of heaven is a very strait and narrow way , whosoever will walk therein , must not carry till the Devil quite grateth [ or stoppeth ] up the doore ; he must not regard the course of this world , he must onely enter into himselfe , and seek or search himselfe : the time will come that he shal think that himselfe onely is left alone ; but God hath alwayes his seven thousand with Elias besides himselfe , whom he knoweth not of . 26 For a sincere earnest Christian doth not altogether know himselfe , he seeth nothing but his vices and faults , in which the Devill fighteth against him , they are alwayes in his sight ; but he knoweth not his own holinesse in this world ; for Christ hideth it under his crosse , so that the Devill seeth it not : Therefore bee alwayes sober and watchfull , and resist the crafty and subtill Devill , that yee may live for ever . Amen . A Letter or Epistle FROM IACOB BEHMEN to a good friend of his . Our Salvation [ or Redemption ] consisteth in the working [ of the ] love of JESVS CHRIST [ that is ] in us . 1. MY very loving and Christian Friend , I wish you the highest peace , with the hearty love of a fellow-member of CHRIST , working in the desire ; that the true Sunne of the effectuall love of JESUS CHRIST , may continually rise and shine in your Soule , Spirit and Body . 2 Your letter dated the 24 of January , I received 14. dayes after Easter ; rejoycing to see in it , that you are a thirsty , fervent , and desirous searcher and lover of the true ground [ of the knowledge of Divine mysteries , ] which I perceive you have sought and searched for with diligence . 3 But that my writings are come to your hands , and please you , is certainly caused by the appointment of GOD , who bringeth lovers to [ that which they ] love , and often useth strange meanes , whereby he satisfieth the desire of them that love a thing , and feedeth them with his gifts , [ and graces ] and putteth an Ens [ or Substance ] of the true fire , into their love , that it may burn aright ; and you may rest assured , if you continue your constancy in love to truth , that it will open , reveale , and manifest it self to you in its flaming love ; and make it self certainly known : but the searching of it must be begnn aright : for we attain not the true ground of divine knowledge by the sharp searthing of our reason [ frō without : ] but the searching must begin from within in the Hunger of the soule ; for Reason pe●etrateth no further then its own A●rum , or Constellation ] of the out●ard world , from whence Reason ha●h ●ts originall . 4 But the soul searcheth in its own Astrum [ or Constellation , ] viz. in the ●nward spirituall world , from whence ●his visible world hath proceeded and ●own forth , and was produced , and wherein its ground [ or Root ] standeth . 5. But then if the soule would search its own Astrum [ or Spirituall Constellation , ] viz. the Mysterium Magnum , [ or the eternall Divine Nature , ] it must first wholly yeeld up all its power & its wil to the divine love and grace [ within it ] and become a childe , and turn it selfe to ●ts Center by Repentance , and desire to doe nothing but that onely which the Spirit of God desireth to search by it . 6 And when it hath yeelded and resigned it selfe thus , seeking nothing but [ goodnesse , and the glory of ] God , and its own salvation , and also how it may serve and love its neighbour ; and doth then find in it selfe a desire to have divine and [ also ] Naturall knowledge ; then it may know [ or be sure ] that it is drawn [ or inclined ] to it by GOD , and then it may well ▪ search that deep ground ▪ which is mentioned in my Writings . 7 For the Spirit of GOD searcheth by that soule , and bringeth it at length into the deepes of the Deitie , as Saint Paul faith ; The Spirit searcheth all things , yea , the deep things of God. 8 Loving Sir , it is a simple childish way that leadeth to the highest wisdome , the world knoweth it not : You need not [ travell into far Countries ] to seek for wisdome in remote places ; she standeth at the doore of your soule and knocketh ; and if shee shall find an empty , resigned , [ free ] place in the soule , she will there reveale her selfe indeed , and rejoyce therein more then the Sunne in the Elements . If the soule yeeld it selfe up to wisdome for a full possession , then she penetrateth through it with her flaming fire of love , and unlocketh all mysteries to the soule . 9 Sir , you may perhaps wonder , how a plain Lay-man could come to understand such high things , having ever read them , nor heard them ●om any man. But , loving Sir , I tell ●ou , that which you have seen in my ●ritings , is but a glimpse of the my●eries ; for a man cannot write them : God ▪ shall account you worthy to ●e the light kindled in your soule , ●u would see , taste , smell , feele , and ●eare , unspeakable words of GOD , ●oncerning this knowledge : And ●ere is the true Theosophicall Schoole ● Pentecost , where the soule is taught * of God. 10 After this there is no more need ● searching and painfull toyling [ a●out it ] for all [ doores or ] gates and open : a very simple silly man ●ay attaine it , if he doe not hinder ▪ ●imselfe by his own willing and run●●ng : For it lieth in man before●nd , and needeth onely to be awa●ned [ stirred up , hatched or quick●d ] by the Spirit of GOD. 11 In my Talent [ or Writings ] ●s in my simplicity I was able to de●ribe it ) you shall easily ●ind the way ● it , especially in this * foregoing book , which also is of my Talent , and but for few weeks agoe published in print ; which , Sir , I present to you in love , as to my Christian fellow-member , and exhort you to read it over often , for its vertue is , * the more the better liked . In this Book you will see a true short ground , and it is a sure ground : For the Authour in his † practice hath found it so by experience . 12 But for the ground of the high Naturall Mysteries , which you and Mr. Walter , and Mr. Leonhart Elverne desire a further and a clearer explanation of ; be pleased to enquire of Mr. Walter for it : for I have sent to you and him an explanation , and other new writings ; if you shall like them , you may cause them to be copied out , you will find very great knowledge in them . I ould that all of you might truly understand it ; I would fain have made it more plain ; but in respect of the great depth , and also in regard of the unworthy , it may not be done . Christ sayth , Matth. 7. 7. Seek and you shall find , knock and it shall be opened unto you . None can give it to another , every one must get it himselfe of GOD : One may well give a manuduction , or direction to another ; but he cannot give him the understanding [ of it . ] 13 Yet know this , That a Lilly blossometh to you , yee Northerne Countreys . If you doe not destroy it with the Sectarian contention of your learned Men , it will grow to be a very flourishing or great Tree among you . But if you rather choose to contend [ dispute and wrangle ] then to know the true God , the Ray [ or Influence ] will passe over you , and touch but some few ; and then afterwards you will be forced to fetch water from strangers for the thirst of your soules . 14 If you shall rightly observe it , my writings will give you great furtherance in it , and the Signat-Starre above your Pole will help you , for its time born [ or begun . ] 15 I will freely and readily give you what the Lord hath given me : but look to it , and bestow it aright , it will be a witnesse for you against the Mockers , [ Scorners or Despisers : ] None ought to look upon my person , it is the meere gift of God , given not for my sake onely , but for your sakes also , and for all theirs that shall get to read * it . 16. Let none gaze any longer after the time , it is alreadie borne or [ begun ] whomsoever it hitteth , him it hitteth ; hee that watcheth seeth it , and he that sleepeth seeth it not : the time is alreadie appeared , and shall suddenly appeare [ more ] hee that watcheth he shall see it : many have already felt it ; but a very great tribulation and calamity must passe over , before it be wholly manifested . The cause of which [ misery and calamity ] is , the contention of the Learned , who tread the cup of Christ under their feet , and contend about a child , with a contention , then which there was never worse since men were : that must be manifested ▪ therefore let no honest man defile himselfe with such contentions , there is a fire from the Lord therein , that shall consume them , and himselfe reveale the Truth . 17. You shall receive of Mr. Walter , what he hath more ; especially a Table , with an Exposition [ of it ] wherein the whole ground [ of all Mysteries ] is plainly laid down . And so I commend you sir , to the love of JESUS CHRIST . Dated the 20. of April . Anno 1624. Your Servant in the love of CHRIST . JACOB BEHMEN . AN EXPLICATION OF Some words in the writings of JACOB BEHMEN . Turba Magna . 1. THE Turba Magna [ the great Turba ] is the stirred and awakened wrath of the inward ground , when the foundation of Hell is made manifest in the Spirit of this world : from whence great plagues and diseases arise : And it is also the awakened wrath of the outward nature , as may bee seen in great tempests of Thunder , and lightning , when the fire is manifested [ or generated ] in water . In briefe it is the effusion of the Anger of God ; by which Nature is disturbed . Ternarius . 2. By the word Ternarius [ the Ternary , or number three ] in the Language of Nature we understand , the Divine Birth , [ or Propagation ] in the six formes [ or properties ] of Nature , which are the six Seales of God. Ternarius Sanctus . 3. The Ternarius Sanctus [ or holy Ternary ] is the Inward heavenly working power in that Substance wherein the Trinity of God worketh : and so I understand thereby an Essentiall power , and the Number Three , [ or Trinity ] in the seven formes , [ or Properties ] wherein also the Angelicall world is comprehended . Tria Principia . The three Principles . Primum Principium . The first Principle . 4. By the first Principle is meant the Eternall Darknesse , which consisteth in the receivingnesse of the Properties , whence feelingnesse ariseth , and its ground extendeth as farre as to Fire [ in order of the seven Properties , fire being the fourth property into which its ground reacheth : ] by which ground we meane the Eternall Nature , and the wrath of God : [ according to which God is said to be a zealous Angry Jealous God , and a consuming fire . ] Secundum Principium . The second Principle . 5. By the second Principle is meant the Light , and the Angelicall powrefull World ; in which the effluence of the Divine Power and Will , doth manifest it selfe by the Magicall Fire in the Light , with the flaming fire of love : by this is meant the Kingdome of God [ according to which God is said to be a loving mercifull God , and the Eternall goodnesse and Light. ] Tertium Principium . The third Principle . 6. By the third Principle is meant , the visible , produced , and created world , with all its hosts : which is an effluence out of the first and second Principle , [ caused ] by the motion , and breathing forth of the Divine Power and will : in which the spirituall world , as to Light and Darknesse , is represented , and come to be a creature . Tincture . 7. By the Word Tincture is meant , the power and vertue of Fire , and Light ; and the stirring [ up or putting forth like a bud ] of this vertue is called the holy and pure Element : [ the vertue of the Sunne is the Tincture of all things , that grow and live in the visibility of the world : so also the colour is the Tincture of the ground : Christ ●s the Tincture of the soule ; in briefe ; the Tincture is the life , and the perfluent , and informing vertue , by which any thing doth subsist : for without the Tincture that proceedeth from the Sunne , Gold were no Gold : and so also the Image of God in the soule without the true Tincture [ the Eternall Sun of Righteousnesse ] were not the Image of God. CHRISTUS . Christ. 8. By the Word Christ is meant , the inward new man , in the Spirit of Christ ; understood inwardly . Satan . 9. By the word Satan is meant , the Spirit of errour [ in us ] and not alwayes a creaturely Devill , but the property of such an erroneous Spirit . The end . COncerning the Authors life , the Reader may finde some information in the Preface to his 40. Questions of the Soul in English. And at the end of that Book , a Catalogue of his other Writings . Notes, typically marginal, from the original text Notes for div A28541-e330 * * Or Worke. * * Or put . a a Larva or monstrous shape . b b Or by c c Or modell . d d Or obtaine a drawing . * * Or a way to conversion . a a Or in . b b As its nutriment . c c Or represent or set before himself . d d De ca●ed . e e Or blowne out . * * Or beings . f f Or Step-child . g g Barren or unprofitable . h h I , that which is called I or my self . k k Or dying sparke ready to goe out . l l Or I , or I-hood , or Inesse , that which wee meane when we say 't is I. m m Or Bowe . a a Or processes . b b Or dumb . c c Vertuous pious or godly life . * * Or the Divine wisedome . * * Or way . † † Iericho . a a Or disappeared . ‖ ‖ Or Regeneration . * * Or Divine wisedome . d d In Paradise . e e Having it manife sted in them . f f The vineger or dreggs . g g Processe or journey . h h Or Time. i i Bound end or full filling . k k Or victorize . l l Fortresse , Castle , or den . m m Or ●nsigne n n pearl●ree or tree of faith . o o His conscience is a sleepe still . p p Triall or temtation . q q Or Dawning . ‖ ‖ Or eternal wisedome . s s Or selfehood . * * The Image : * * Or a● guide . ‖ ‖ The inward starres & costellations ▪ in our bodies . a a Or evill desires ▪ b b Gole or marke . * * In virginali sapientiâ ‖ ‖ Or in thy sight . c c Or sinck . * * For. e e Or Valley . f f Or journey . g g Or vilenesse . h h My enemies i i Or shame . k k My enemies l l Or Day-breake . * * Shineth through or co●●ureth ‖ ‖ Or the divine wisedome ▪ * * Sporteth . o o Or into . p p Division , corruption , or breaking asunder . ‖ ‖ Or processe or course that he hath taken . * * Or calling . † † Sensing . Notes for div A28541-e3670 * * Or , Vomb , which bringeth forth fire . * * Or false . o o The creatures . * * Or , the creature . * * Or , false . * * Or , barren . * * Into outward Reason . * Or , of hidden my steries . * * Or , false . o o Or , fruitlesse , or barren . * * Essences or substances . o o The. earnest zeale . p p Or prompteth it . Note what true faith is . * * Carv'd work . * * Or , durable . Notes for div A28541-e4490 * * Or childship . * * Or , false . * * Or , being . * * or , essence . * * or , Abysse . o o Or , Turba , magna , the Curse . * * Mischief , or hurt . * * Or , conceive . o o Or , perse . vereth . * * Or , childship . * * Renewed mind . * * Or , intarnation . * * Or , fleshly lust . * * Or , Lilly-twig . * * Or , property of anger . o o Is the trouble that is upon the face of the earth light in his children . * * Is the Divine Notes for div A28541-e5860 * * Or , genera ▪ teth . * * or , original . * * light and darknesse . a a generateth , or begette . h. b b Or , property . * * Or , properties in the eternall nature ▪ Notes for div A28541-e6320 * * Or , into . a a Or , things . b b a coneoction , or a kind of seed , which containeth aell the thing hath from whence it is . c c or , out-spoken , or expressed . d d Or , creating word . * * Or , concordance * * Or , consisteth . * * Or , Astrnm * * Or , astrum * * harmony or concordance . * * Or , Constellation . * * Stomach and guts . * * or , in * * Or , Beget . * See Limbus before . * * Or , propagation * * That which when we are dead is meat for worms * * stars or astra . * * Or ▪ Stars . Notes for div A28541-e7150 * * Or , shine forth . * * Or , Limit . * * Viz. The wisdom of God. Notes for div A28541-e7440 * * Or , beliefe . See the 3 prinples , cap. 16. from verse 47. to verse 51. Notes for div A28541-e7800 * * Note Christ is the merit . * * Or , ab extra . * * Nature , or substance , or seed . Notes for div A28541-e8060 * * The vertue , power , or Spirit of Christ. * * Or , ground * * Or , Ministery . * * Or , Ministery . * * Or , voyce . * Forgivenes or remission of my sins . Or , Satisfaction ▪ Notes for div A28541-e8460 * * Law or Ordināce . * * Or , branch bud or sprout . Notes for div A28541-e8810 b b Or , we in him . * * a Divine in holy orders . * * Or , Husk . * * Or , churlish . Notes for div A28541-e9370 * * Or , greeting . Notes for div A28541-e9750 a a or cōference . b b or diciple . I. How men may come to the supersensual Life . * * or an houre . II. How men must and may rule over all creatures , & can bee like all things . * * Imagelkie . * * Imagelike . III. How men may come to continuall repentance , & subsist in temptation . * * Feedeth , nourisheth , or preserveth . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * or , by IV. How love and sorrow stand together in one , and what Love is , what its power , vertue , height and goodnesse is , where it dwelleth in man , also the neer est way to attain it * * Here is meant the manifestation of the Deity in the glorious eternall Light of the Divine Ess●●●● * * Love * * viz. in thy own will. * * Or , Brighter . * * powerfull , virtuall , or strengthening * * V. whither the blessed and damned soules goe when they depart , and how Heaven and Hell is in man. * * Or , evil . Impressed . VI. where the Angels & Devils dwell in this [ worlds ] time , how far Heaven and Hell are asunder ; and what and whence the Angels and soules are . * * Or , Revealed . * * Or , piece , or slip , or grift , or sience . VII . What the body of man is : and why the Soule is capable of receiving good and evill . VIII . Of the perishing of the world , of mans body in and after the Resurrection : where Heaven and Hel shal be : of the last Iudgement , and wherfore strife in the Creature must be . * * false . * * such a thing as hath all figures , colours , and vertues , and yet transparent . * * See the 40. questions of the soule , 21. question , 12. verse . * * or , receiving or using , or enjoying . * * or illustration , * * Or , sentence . * * in or upon . * served or helped . * See the latter end of the answer following . * * or the inward man. * * Or , serve him . * * Or , Image-like , or graven Image . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts. 19. 19. * * In the time from the fall to the resurrection Notes for div A28541-e14440 a a The power that is in the fire , or root of the Creature , by which it is what it is : by which the b b Smith , Artificer , or workman doth work . * * or the Artificer in the fire * * like a ●andle extinguished ▪ * * Or , Aerial Spirit , or thereason of the outward man. * * Or , false na turall right . * * Colewort . o o or humane Natre . * * or vizard . * * Or , goods . * * Or , journey . Notes for div A28541-e16350 * * or the love of God shed abroad in all our hearts . * * Or , impar● . * * The Mysterium Magnum , Notes for div A28541-e16680 * * Mat. 23. 37. * * Or , the Word , or wisdome of God crying in the streets . * * Or , their Latine which they speake . * * Jura . Notes for div A28541-e17090 * * from or by . * * This fore●ing Book that the Author mentioneth , is the ●●ok of Repentance , the Book of Resignation , and ●e Book of Regeneration ; for no more of them ●ere printed in his life time . * * Or , the longer the better beloved † † Praxis . * * viz. my writings . 
A49867	----	A fountain of gardens Vol. II. Being a continuation of the process of a life according to faith, of the divinely magical knowledge, and of the new creation. In mutual entertainments betwixt the essential wisdom, and the soul in her progress through paradise, to Mount Sion, and to the new Jerusalem. By J. Lead. Fountain of gardens. Vol. 2. Lead, Jane, 1623-1704. 1697 Approx. 592 KB of XML-encoded text transcribed from 277 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49867 Wing L783B ESTC R212812 99825488 99825488 29870 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49867) Transcribed from: (Early English Books Online ; image set 29870) Images scanned from microfilm: (Early English books, 1641-1700 ; 2189:01) A fountain of gardens Vol. II. Being a continuation of the process of a life according to faith, of the divinely magical knowledge, and of the new creation. In mutual entertainments betwixt the essential wisdom, and the soul in her progress through paradise, to Mount Sion, and to the new Jerusalem. By J. Lead. Fountain of gardens. Vol. 2. Lead, Jane, 1623-1704. [30], 437, 458-530, [2] p. printed, and sold by by the booksellers of London and Westminster, London : 1697. Text and register are continuous despite pagination. [2]p. at end = adv. With an initial table of contents. Lead's spiritual autobiography in the form of a diary. Ldw copy lacks pp. 431-432. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism -- Early works to 1800. Spiritual life -- Early works to 1800. Christian biography -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2002-02 Aptara Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 John Latta Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion A FOUNTAIN OF Gardens . Vol. II. Being a Continuation of the Process of a Life according to Faith , of the Divinely Magical Knowledge , and of the New Creation . IN Mutual ENTERTAINMENTS BETWIXT The Essential Wisdom , and the Soul in her Progress through Paradise , to Mount Sion , and to the New Ierusalem . By I. LEAD . Isa. LVIII . 11. Thou shalt be like a Watered GARDEN , and like a Spring of Water , whose Waters fail not . London , Printed , and Sold by the Booksellers of London and Westminster , 1697. THE EDITOR TO THE READER . IN this Second Volume of the Diary , which is here Presented , there are many Things very Considerable , relating to the several Progresses of a Life of Faith , with various Manuductions to this Mystick and Supersensual State , recorded within the Space but of One Year ; wherein this Author was most plentifully Visited of God. There are many Informations given concerning the Paradisiacal , the Angelical , and the Divine Life , in the Gradual Augmentation and Operation of the Holy Seed of Faith within the Soul : Many things concerning the Bank of Wisdom , with her Laws of Merchandize ; which besides an Interiour , do carry also with them an Exteriour Sense , that will be made good to her Children : many things respecting the Establishment of a Royal Order of the Melchizedeck Priesthood upon the Earth , with the Return of Prophecy and Miracles , in a more Extraordinary and Fixed Manner than ever hitherto . They are all Great and Momentous Matters which are here deliver'd , Concerning both the Church of Christ in general , and each Member thereof in particular : neither are they such as are at a distance , but such as are near at hand , and at the very Door ; they beginning already to be accomplished in some Persons in divers Countries , even almost of all Ranks , Constitutions , and Manners of Living . Whereof much could be said . And if they be not only Great , but also Uncommon and Strange , though it cannot be expected that they should easily be Receiv'd ; yet it may , that they should at least be admitted to a fair Hearing , and candid Examination , as to the Pretences which are made . Whatever also the Method of Delivering them down may be , and how liable soever to the Exceptions of the Eloquent and the Learned , this will not be a Prejudicate strong enough to make the Wise and Prudent in Heart , throw away a rich Treasure that may be put into their hands , because of the many Coverings that may be put upon it . And if the Matters be of the greatest Consequence , though they be couched for the most part under certain Parables , Similitudes , and Visional Ideas , it is not at all doubted but that Many will be found , who may hereby be stirred up to dive into and comprehend what others will slight and despise , as seeing nothing more in it than an Enthusiastick Jargon of Words . But let the Thoughts of these be never so mean , it is certain to me , that Wisdom will be justified of her children : and that her Children are Children indeed , Children in the Eyes of the World , in their own Eyes , and in the Eyes of God. No wonder then it is that the World despises them , laughs at their weakness , and with a sort of Disdain , pities their Folly. It has been so from the days of Christ and of his holy Apostles : and it is no new thing for the Mystick Wisdom of God to be accounted Foolishness , and those that are led by an higher Spirit than that of this World to be termed Mad , or even possess'd with a Devil . But if the World know them not , a Greater than the World doth know them . Hear then , Oye Little Ones , and rejoice : Hear also , O ve Despisers , and mourn . For a glorious Kingdom , and a beautiful Crown , even the Crown of Philadelphia , is now set before you both . Take heed that ye neglect not so great an Offer , and deride not those who do Believe , and consequently Accept it . If so , the Evil Day of Temptation , that is to try the whole Earth , will overtake you suddenly : and then will ye be constrain'd to confess , How are these whom we counted Mad , numbred among the Children of God : and how is their Lot fallen among the Redeemed out of the Earth , who stand upon the Mount of Sion , with Crowns and Palms in their Hands , following the Lamb ? The Ascending Steps to which Mount you will find Here so described , as could be by none but such as have went up by them ; in conformity with that process of the Regeneration , and the Transformation , which hath been expressed by the Ascension-Ladder sent down , that was in the year 1681. set forth by the Author , and in the Year 1694. Translated into High Dutch , and soon after that into Low Dutch. Wherein it is at large declared how the Actions and Passages of our Blessed Lord in the Way to Glorification , are not only Representative , and Imputative as to their Meritoriousness , or Efficacy , but are also Operative of the same in the Members of his Mystical Body . Who must also pass through Death , and the Resurrection , before they can Ascend . and be glorified with him in the Kingdom of Mount Sion , or of the New Ierusalem . Let us then , as many as Love the Lord JESUS and his Appearance , behold the Cloud now breaking , wherein he will Descend into Us , in like manner as he Ascended , and having carry'd us through the Cross , will lead us back into Paradise , whence we came out , by restoring again the bright and pure Image of God , through his all-virtual Resurrection : and from thence conduct us still higher and higher , as we shall be herewith by him Adorned , into those Superiour States of Glorification , in the Heavens above Paradise , where he sits as at the right Hand of the Father , in the Fulness of Majesty and Glory . From whence he will Personally also descend to Judge the World according to Righteousness and Truth [ or Equity , ] when he shall have thus prepared a Body of Saints , made like unto him , in the midst of whom he may pitch his Glorious Tabernacle . Out of which his Edicts will be sent , as on the Wings of the Lightning , to the utmost ends of the Earth , by Flying Angels who have liv'd in Bodies of Mortality , but shall have then receiv'd the Immortal Crown and the Incorruptible Name . O Blessed , yea , thrice Blessed are all those , who through that Faith , which in these Sheets is Discrib'd , are made partakers of this First Resurrection , and of the high Immunities and Prerogatives of the First-born . But who is sufficient for these things ? And it may now again be said : Alas ! Who hath believed our Report ? We are accounted as Liars all the day long , for they sake , O God of Truth . Alas ! who will believe that thou hast remembred thy Promises of Old , which all thy Holy Prophets have repeated from thy Mouth : O Lord most Holy , O Lord , most True ? Or that thou hast spoken unto us out of the Cloudy Pillar , and communed with us in the Silence of our Hearts ? How hast thou made us to bear thy Reproach , O God : and to be in the Eyes of many , and even of our Brethren , ( as we still esteem them ) as the Dung of the Earth , and as the Offscouring of all the present Forms of Religion ; because we have believed they Word , and have listened to thy Voice , calling unto us in the Evening of this Sixth Day ? Wherefore dealest thou thus with us , O Lord our God ? Surely thou answerest us : Why are ye so jealous of mine Honour , as if the Times were not in mine Hand , and the Seasons ordained in my Counsel ? Arise : and hold not your Peace , though ye be but the Offscouring of the Earth , and lie as among the Pots . Blow ye the Trumpet ; and cease not , till I shall appear . Suffer me to plead my own Cause , and at my own time . Remember my Servant John , that I sent to prepare my Way : how he wrought not any mighty Deed , yet was sound faithful in his Ministration , and prevailed abundantly . Think not that I am slack in performing my Promises , of destroying the Adversary , that Man of Sin , by the Ghostly and Miraculous Powers going out of my Mouth , as streams of Fire . For 〈◊〉 my Promises are at hand to be fulfill'd Hold but fast unto the End● and rejoice greatly , that ye are counted worthy to suffer shame for my Name . Wherefore we shall not be Solicitous what may be Said or Thought of us by Any . Our Part is Defensive , not Offensive : and so Only but with respect to the Honour of God , and the Immutable Truth of his Word . And therefore it will be incumbent on those who would oppose us , to shew the Invalidity of that Charter which we pretend to have from the Mouth of Christ himself , Luke 11. 10 , 13. Matth 5. 48 ( compared with 1 Cor. 13. ) Iohn 16. 10 , 12 , 13 , 14. ( compared with Chap. 17. 20 , 21. and Acts 2. 17. 39. ) Or to produce but any one Testimony either out of the Old , or New Testament , ( which they themselves dare to rely on ) for the Final Cessation of Revelation and Prophecy in the Church of God , either with the Apostles , or shortly after , or even after several Centuries of Years , as the more Moderate and Learned do Assert . Or else to shew that what we do profess to have thus learnt , when rightly understood , is Clearly contrary to what is con●●'d in the Law , or in the Gospel , or to some thing deliver'd by the Holy Prophets or Apostles . Either of which if these Gentlemen can prove , they will do much towards the Sapping , and Overturning the whole Foundation upon which we stand . But till this shall be done , all this other Labour will be but in vain : and instead of retarding , will but serve more Vigorously to promote the Work : that is undertaken and carried on by some that are of a Nehemiah Spirit , and not to be daunted with big and terrifying Words . If there be then any Dissatisfied as to the Contents of this Volume , or of the former , or other Writings hitherto Printed of this Author ; let them , if their Dissatisfaction be out of a Zeal for God , and the Truth of Religion ; consider with cool and sedate Thoughts , whether there be not as good a Ground in Scripture for the Expectation and Belief of such a Kingdom of Christ to come , as is herein expressed , and said to be revealed by the Powers of the Holy Ghost ; as there is for many of the Opinions in Religion which they do receive , and Articles which they have subscribed to . Let them consider what is the Sanctification of the Divine Name on Earth , to be daily Pray'd for , ( and therefore to be believ'd in ) what the Coming of the Kingdom of our God on Earth , and what the Doing of his Will on Earth , in like manner to be Pray'd for , and Believ'd in , as to the very same degree that it is in Heaven ; that is both with the same Oneness of Spirit , the same perfection of Purity , and the same Vniversality of Extent ; with respect first to the Name of the Father to be sanctified , by such as shall have receiv'd the Seal of the Adoption of Children ; secondly , to the Kingdom to be manifested , which must be in the Power of the Father ; and thirdly , the Will to be performed , which must be by the Holy Ghost , ministring in the inward Sanctuary , which he fills . Let them consider what other Systems do say as to these matters : and then let them examin what a System may be drawn out of this Book , when well digested , and fully comprehended . After which let that which is hence drawn , be compared with those : and both together be compared with the Sacred Scriptures , taken in their easie , plain , and natural Sense , without running to , or depending upon the Glosses , Interpretations , or Comments of any whatever . Let them further consider , whether in these Scriptures , there be the least Footsteps to be found for such a prevailing Opinion , as is at this day grown in a manner Universal amongst us , that the Prophetical and Miraculous Gifts of the Spirit were design'd by Christ for the establishment only and Foundation of his Church , and not for its Building up , and Perfection in the Work of the Ministry , till all should be brought hereby into the Unity of the Faith , and the Knowledge not only of the Mysteries of Religion , but a full conformity to the Stature of Christ , in the most perfect and stable Model of it : concerning which much is spoke , both here , and in The Message to the Philadelphian Society . It is to be confessed that there are indeed several things , that will be apt to shock the Readers at the first view , who have not had any such Experiences in themselves : but chiefly through the Strangeness of this Parabolical and Mystical way of Writing , which is fallen under as great a Disreputation in this present Refin'd Age , as it was of Esteem in the first Ages of the Church . But upon a most nice and accurate Examination these Stumbling Blocks will either all , or for the most part , moulder away of themselves . And whereas it is generally Objected against every one that steps out of the Vulgar and Ordinary Road , and speaks but of any Divine Favours above what are common , That all proceeds from the Root of Pride in them , variously transforming it self ; you may be Here assured , that there is the most Solid ground Established , by what you shall read in these so Peculiar Memoirs , for the Humility of the Cross ; without making it to interfere with Faith or Hope● , or to impede the Progress of any Generous Design for the Good of this Nation , of Christendom , and of the whole World. And no where better you may find what a vast distinction there is of a True and Christian from a False and Beggarly Humility . Another thing that may recommend this , with the other Treatises of the same Author , is that there will not herein be found , any vilifying or reproaching the Sacred Customs among Christians , any Lessening or Derogating from any Institutions either of Christ or of his Apostles , as is usual unto Some : but a just Deference to the truth of the History as well as of the Divine Mystery . Here is nothing against the Ordinances of the of the Gospel , when us'd in Spirit and in Truth : nothing against the giving Hoour to whom Honour is due : and nothing against the Unity of the Body of the Church under Christ the only Supreme and Universal Bishop , and his Holy Spirit . For as much as nothing is asserted for the setting up of any new Sect , or Church : but an Encouragement is only given , for the Waiting purely in the unity of this Spirit , with Prayers and Supplications , that such an Holy Catholick Church may arise upon the Earth ; whereof Christ can say , that my Dove , my Vndefiled is One , and that it is One Spirit with himself . Wherefore also there can be no Objection as to any Uncharitableness in this Author . Who is more blamed for the Height of Charity , as stretchingit too far , than for the want of it , or contracting it . But that Exact and Beautiful Representation of the Design and Import of our Saviour's Doctrine , which is herein Deliver'd , will be sufficient probably to prefer the same to all the Sober Inquirers after Truth : when they shall have Thoroughly examin'd into it , and compared it with those Lame and Imperfect Accounts of it which are given by the Writers of Systems : and will be able to guard it self ( when clearly Apprehended ) against all Attacks , whether on the right hand or on the left . There are some Antient Truths conformable to the Gospel and to the Belief and Practice of the Apostolical Church , which you may here find Reviv'd : some not so generally Lost , Confirm'd . What is said concerning the Incarnation and Satisfaction of Christ , the Resurrection of the body , Christian Perfection , and the Kingdom of God in the Restitution of Depraved Nature , is so deep and so Fundamental ; and withal so agreable with that high Veneration which every Christian ought to have for the holy Scriptures , as may reward the Worthy and Patient Inquirer : Besides many other Great and useful Mysteries unfolded , and Notions neither Wild nor Barbarous propounded , but worthy of Acceptation by all Christians , and all Men , for the Humiliation of Man , the Exaltation of God , and the Promulgation of the Gospel of his Kingdom : to discover more deeply our own Weakness and Unworthiness , and to infuse into us a great Charity for others , Condescention , and Compassion towards all that bear the same Image and Nature with our selves , and towards the whole Groaning Creation . If any of which Ends be obtain'd by what is here Publish'd , through the Divine Blessing upon it , then hast thou , O Reader , who reapest this Benefit , reason to Thank : But if otherwise , take heed how thou Condemn Thy Brother and Servant in the Lord Iesus , TIMOTHEUS . Aug. 5. 1697. THE EPISTLE OF The AUTHOR . To the Inquiring and Impartial Readers . WHereas it has been the Royal Gift of God's Grace , to Visit the Lowly with the Day-break of his Light , by Vnsealing the Cabinet , where the Precious Iewels , and Treasure of the Immense Goodness have laid hidden ; I am under an Obligation to discharge my Trust and Stewardship herein : this that is here publish'd , not having been given for a Private Vse , but for an Universal Advance into deeper and higher Manifestations of the Mind of God. Of which it was Foreseen , that they should have their Acceptation and Improvement in this Age , and Period , by Many that shall be fitly qualified for their Entertainment , who are found walking in the humble Valley of the Lilies . These cannot relish , or savour any thing , but what flows from the Living Streams , that proceed from the very Root and Head Lily , who their Light and bright Covering will be . For this is the Day for Increase and Multiplication of the Sharon Glory . Who then would refuse among this Number to be , where the Blessed Lord himself will appear , and in the midst of them walk and Feed ; satiating them to that Fullness , that there shall be no more Thirst or Drought ? For there is a River that from the Godhead doth flow , which will make every Plant to Bud , Flourish , and bring forth Fruit like unto Apples of Gold , that is , Solidly and Substantially Good. Much of this Kind and Nature you may Here find Discoursed of , according to what was in some degree Known and Experien●'d by one : who once knew herself to be as a Wild Olive , cumhering the Ground , or as a fruitless Shrub bearing only prickly Thorns . Out of which uneasy State the Kindness and Love of God did appear to bring me forth , when I was about the years of Eighteen ; my first Passage being through most terrible Conflicts : I for same years walking through the Valley of Achor , and through the bitter Dale of Baca , till about the Year Sixty , being Ten years afterward , a Door of Hope was opened , and Floods of refreshing came into me , with some immediate Dictates that followed me from the Holy Vnction , that taught me all things that were necessary for me . Albeit I did not hereupon for sake the Outward Ministry : but I still waited , and sought out such as I judged to come nearest to the Apolostical Practice . So keeping on my Course Outwardly , with a watchful waiting Interiourly , I must own and confess to the Glory of the Spirit 's peculiar Ministration that I found such Deeps broken up in the Center of my own Soul , as open'd that Divine Wisdom and Vnderstanding relating to the Knowledge of God , Christ , and my self , as I could not any where else meet withal . The which still engaged me as a weaned Child to be , that I might suck no longer from the Breast of this Worldly Principle ; or draw Water from any other Fountain , then that which ( through rich Grace ) I had already tasted of . For this Scripture always much followed me : Whom shall he teach Knowledge , and make to understand Doctrine ; but the weaned from the Milk , and her that is drawn from the Breasts ? Which Observing and Obeying , the Word was accordingly made good to me . For the Springs thus opening , did still arise to higher Degrees . Though sometimes through the Multiplicity of Concerns , wherein I was circumstantiated , they would be discoulour'd , and even mudded . Which made me seek after great Abstraction , and Solitariness , that I might attend upon these springs , to keep them pure and clear . So that when God did cast my Lot to be a Widow , which was in the year 70. this Change , bringing me first into manifold Trials , did drive me into a more Intimate Vnion with mine Eternal spiritual Husband ; upon whose Care I wholly cast my self . And then I resolved to make the choice of Anna , to wait in the Temple of the Lord day and night ; and to be a Widow indeed , after I had been the Wife of a Pious Husband about five and twenty years . For● after his Decease I ceased , as much as possible , from all Business and Care , setting my self free by all means for the Heavenly Calling only , Wherein I found great Pleasure and Delight , so 〈◊〉 ●o Worldly Promotions or Advantages , ( though offer'd for my temptation ) could move me from it : or withdraw me from a dedicated and devoted Life . Which I have till this Day persued , and continued in : and shall so do , till I shall have finished my Course , in the hopes of Entrance into the Triumphant Ioy of my Lord. Thus worthy Reader , I have given you a Brief Narrative of the Beginning and Progress of my new born Life : which is elsewhere more enlarged on in a Particular Treatise . But this may suffice for an Introduction into the following Volume of my Journal . Wherein , as in a Glass , you may see under what Leadings I have been , where you may read the express manner and method of the Spirit 's Communications : in which , I can soberly avouch that , I my self was wholly Passive , and the Spirit altogether Active . For my Creaturely Being was so bounded up , as nothing to know , or contribute hereunto ; all being laid in silence , while God was to arise , and speak forth himself through this Earthen and empty Vessel . For the sake of which let no Contempt or Slight be poured out : for it is what God in his Wisdom did reserve to bring forth for the Vse and Service of as many as are ordained to receive and take hold of these Divine Mysteries ; for improvement and growth to all those Degrees of Perfection , which are herein made mention of . Surely for this End , Wisdom's Book of Secrets was opened , that by this Divine Learning her Children might be brought up , and made meet and ready for their Bridegroom the Lamb. For undoubtedly the Day hereof draws near : whence these Writings having been kept in Obscurity these Twenty Years , as taken by me for Private Memorandums , according as they were given day by day forth , they are now by a strange and unexpected Hand , being a Person of great Piety and Worth , brought out into the Light. Whose Fame and Re●own shall out-live all Writings of Time ; and who perpetually shall wear Love's Diadem and Crown . I have no more now but to beseech and entreat those to whom these Sacred Truths shall come to be Perused , that as they would reap Benefit and Advantage herefrom , they might fear and dread to pass any Iudgment or Censures , in a gain-saying way to the Spirit , the Opener of them . And let me humbly give this my Advice , that the Full-grown and the highly Advanced in all Rational Learning and Wisdom , and in all great and honourable Acquirements , do become as Children , committing themselves to Wisdom their true Mother , that they may be broughs up at her Feet . Which they will find to turn to a thousandfold better Account , than all that ever they have before learnt . For I have made it my Observation , that the Rashness of many Spirits in Condemning what they are absolute Strangers unto , hath shut the Gate of Wisdom upon them . Therefore this Caution accept of from your little and low Fellow Member , O all ye that would be growing Plants under the Shadow of Christ the blessed Vine , that ye refuse not to seek and draw from the Royal Grape continually , the Iuice whereof is pure Spirit , to strengthen you with the Balsam of Life . All this the Child-like Spirit will come to Tast and Know : and by obeying these Rules and Manuductions , you will have occasion to adore , bless and magnifie what of the Spirit of GOD shall hereunto move and drive you . For the Commission is already gone forth to the Angelical Messenges , that constrained are to sound the Horn of Salvation , which is filled with the Ghostly Oil. Which will so abundantly flow , as to heal all the Divisions and Controversies , whereby the several Parties do wound each other . Who would not Ambitious then be , among these Shepherds to hold out the Love golden Crook , to fetch in the torn , rent , and scatter'd Sheep , and Lambs , into Christ their Princely Shepherds Fold ; where they may quietly lie down in those refreshing Pastur●s , that do Spring again as fast as they are fed upon ? The Door for Entrance hereinto stands open , let none shut it upon themselves . For a thousand times Thousands of Blessings are pronounc'd upon the Publishers and Promoters of this Glorious Ministration of the Spirit . And a Cry there is now sounding from the Heavens unto all Preachers and Teachers , of all Ranks and Degrees , and whatever Titles and Denominations they do bear , that in pure Vnity and Harmony they do together agree , to Declare and Held forth the Everlasting Testimony of the Spirit of Jesus , from the Springing Vnction , that will be the Sealing Mark of the Apostolical Day , that is now again to be Revived . For which evermore Prayeth she , Who in Incessant Travel is till all this shall be Accomplish'd , I. Lead . July 29. 97. The CONTENTS OF THIS Second Volume . A Commemoration on New-Years-Day , pag. 1. Wisdom's Merchandize , p. 2. 60. 233. 370. The Parable of the two Children , p. 9. The Transfiguration , p. 205. The Melchizedeck Priesthood , p. 18. 100. The Marriage of the Lamb represented , p. 20. The Death of Moses , p. 30. The Crystalline Gate , p. 42. The Altar-Stone , p. 46. The Royalty of the Will : or the Root of the Divine Word , p. 48. An Opening upon Mark x. 28 , 29 , 30. p. 55. 63. Ionah in the Whales Belly , p. 70. The Originality of Evil , p. 73. The Spiritual and Natural Man compared , p. 80. Of Natural Conscience , p. 89. Paradise Local and Mystical , p. 91. The Glassy Sea , p. 95. Rules given how a Spiritual Man is to walk towards God , and towards those that are Without , p. 99. The Morning Star of Wisdom , p. 102. The Eagle-Brood , being as an Interpretation of 1 Tim. 2. 15. p. 103. The Wonder-Woman , p. 121. Adam's Fig-Tree , p. 139. Queen Esther , p. 144. Seven Principal Shepherds , p. 162. The Revelation of the Holy Element , p. 164. The Necessity of a Personal Saviour , p. 175. The True Shunamite , p. 179. The Mountain of Faith , and the City of Strength , p. 191. The Cherubinical Birth , p. 196. The various Mansions and Regions of Seperated Souls , p. 207. The Vision of Christ , p. 218. The Original Language , p. 224. The Whole Sale , p. 233. The Trial of Love , p. 236. The Unmix'd Ministration , p. 240. The Glassy Book , p. 245. The Burning Wheels , p. 252. The Cup of Eucharist , p. 256. The Transmuting Fire , p. 264. The Sapphire Tree , p. 266. A Sight of the Wars in Christendom , p. 269. Rules to be observ'd by the Passengers through Paradise to Mount-Sion , p. 271. Sarah and Abimelech , p. 275. The Birth of Cyrus , p. 286. The Mystery of Babylon , p. 287. The Holy Sabbath of the Church in the 7th Millennim , p. 290. The Intellectual Fountain in the Breast of JESUS , p. 293. The Spirit of Revelation not ceased , p. 301. The Seven Ascending Steps , or Seven Degrees of the Spirit , p. 305. The Feast of the Spirit , p. 314. The Magical Heart , and its several Properties , p. 319. 334. Meditation and Recollection p. 328. The Measuring Line in the Hand of a Child , p. 332. A Dialogue betwixt Satan , and Christ , about the Redemption of the Body , p. 341. The Cloud of Temptation , p. 351. The Walks of the Spirit , p. 352. 361. The Alpha and Omega , p. 363. The Water-Stone , p. 365. An Apparition of a Deceased Friend , and the Discourse with him , p. 372. The Curious Workmanship , p. 377. The narrow Passage , p. 380. The priestly Magi , p. 386. The Able Physician , p. 396. The School of the Divine Magia , p. 399. The Tree of Faith , p. 407. The Fathers Name , p. 409. The Mount of Elijah , or the Mistery of Faith , p. 441● . 424. The Lilly Spirit , p. 427. The two Golden Candlesticks , p. 435. The Hand of the Lord , p. 463. 465. The Nuptial Dish , p. 478. The Way of the East , p. 483. The Entrance of Caleb and Ioshua into the Land of Beulah , p. 489. The Cessation and Return of Miracles , p. 492. The Overthrow of Sisera , and the Song of Deborah , p. 498. The Conflict of Fire and Water , p. 503. The Jasper Circle , p. 509. The Golden Tree of Beulah , p. 512. The Hand-Writing , p. 516. A Caution against Prophets of Judgments , p. 520. The Daily Expectant not frustrated , p. 522. The Conclusion , p. 524. Postscript , p. 526. Scriptures Explained or Applied . 1 King 8. 27. pag 209. Mat. 17. 1. — 12. pag. 413. Mark 10. 28 , 29. p. 55. Iohn 3. 6 , 7 , 8. p. 413. 6. 45 , 50. p. 414. — 53. p. 366. 7. 37 , 38. p. 314. 11 26. p. 414. 14. 2. p. 208 — 9. p. 221 Rom. 5. 19. p. 142 — 20. p. 171. 8. 6. p. 273. — 23. p. 414 1 Cor. 15. to the end . p. 414. — 55. 205 2 Cor. 3. 18. p. 248. 5. 1 , 2 , 3 , 4. p. 414. Ep● . 1. 13. p. 215. 4. 10. p. 209. 1 Tim. 2. 15. p. 103. Heb. 2. 15. p. 177 6. 11 , 12. p. 241. 11. 1. p 407. 1 Pet. 3. 19. p. 212. 2 Pet. 4. 5 , 6. ibid. Rev. 3. 21. p. 214. 12. p. 126. A Fountain of Gardens Watered by the Rivers of Divine Pleasure . Vol II. Ianuary the 1st . 1676 / 7. A Commemoration on New-Years Day . IN and about the middle of the Night , being called out in Prayer , I did feel a mighty throng of Invisible Powers that filled me , so as if I had put on the Immortal Vehicle , for the Sacred Trinity to act in , with Love and Joy-Powers , during sometime upon me with great ravishing Sweets . In the Morning this Word did me greet , When will you begin to draw out some part of that stock , which you have trusted with him , who is so ready with you to account ? The great and mighty One hath charged himself with a Debt unto you , by all and every act of Faith , which at any time had purely flown out from either , joyning hereunto in one Spirit , as Co-partners in Spiritual things . Then was it further opened unto me , that we had been careless , in that we had neglected in not keeping our Accounts clear , both in relation to the Lord , and to our selves . 1. First as to the Talent and Gift intrusted with us , as a Provision bestowed upon us , from our Father to traffick withal , during such a time , as might bring the intended encrease unto effect . Now the Spirit who keeps the Heavenly Records , said unto me , Search and see , and be well advised , what hath been freely given from your God to you . For you are Debre●s to his Grace for a new Adoption , who hath again begotten you not only to the Hope , but the real Possession of that which belongeth unto Children . Though ye have not hitherto understood the Royalty of your own Beings , nor yet the greatness of your Strength and Might . For be assured upon this New Creation score , in which ye now are considered , thereto doth belong Sion's rich Provision . Now then it is but meet , as dear and grateful Children , to keep your Accounts clear , and to charge your selves with so much stock of Life and Spirit , as ye have received . It must be called out for , and nothing of this Treasury must lie idle or useless : but all is still expected upon the encrease , till ye come to be a numerous Seed . 2. In the Second place , said the Spirit , Consider and call over what you have adventured , and returned back into that great City , wherefrom the rich Exchange of Spiritual Goods is to be produced . Know for your great Comfort , that ye have a faithful & able Correspondent in this high and Heavenly Country , that you may fully assure your selves of great gain in Spirituals , according to the kind , of what the high Region doth afford . Which is of that unknown and excellent value , as these Worldly ●●●bitants will not care for to purchase , because they have no Judgment of such invisible mystical Treasury . But to you who are only for the Heavenly Merchandize , more Bills of Store shall yet be given forth . Fear not to make fresh charges upon that great Trustee , who commandeth all in Wisdom's vast Bank. Nothing is more pleasing then to make out what resteth due unto you , upon the Spirit 's Births Account . Little have you examined how Matters and Things of this nature , stand betwixt God and you : Who thinks it no Impeachment to his Soveraign Greatness , to be endebted unto such , as have returned Lading back again on Faith's bottom . All which hath been committed in trust , with this Charge to traffick with no other ; for it would be an Evil to spend your Corn , Wine , and Oyl , upon the fine trimmed Harlot ; which yet being so high in Appearance , is more then half divided in the true Love's Property . Therefore be wise for your selves , and scatter not , till ye have reaped and got your own Crop in . Hearken then , and observe this weighty Rule , to carry all this high Spiritual Commerce in the hiddenness of the Eternal Spirit . There are but few in this professing Age , that do understand the rate of that Precious Stone ye are Adventurers for , with all those other Celestial Ornaments for to bring in against the Bridal Day ; which will not be solemnized with the Lamb , till ye have fetched in all your Eternal Revenue . Therefore be not afraid to urge , and to account with your God , for what the Spirit of Faith hath sent out , for the bringing in that which is of the greatest weight and consideration that hath been known , since the World of Creatures hath been existing . Ianuary the 7th . 1676 / 7. THis Night I found the Life-Center much open , and the Oracle for to sound clear , and somewhat to talk with me from the Heavenly Sphear . The sum of which was to perswade unto a decease , from all that low activity and concern about things and matters T●rrestrial . For as I was mourning in the feeling sence of that dark Stone , weighing the Superiour part down , upon every slight occasion , ministred from this Principle ; Which I found in my very tast , to be as brinish Salt Waters , that fretted , and eat upon that interiour vigorous part of the Spirit , so feebling it as its force was evidently felt to be abated , until the Shiloh-Spring did open again . Which washed up the healing Stone , which put all into place and order , which by the Corrupter was made diseased . Then this Word spake to me , Dost thou think to recover Immortality of Life , with that Inheritour , who doth belong unto it , while there is a divided Eye and Ear , which still open are to see , and hear all those Charming Sensualities , which for this Earthly Kingdom do plead , and do engage you still here to be Traffickers , from which ye are prohibited by Mount - Sion Laws . Is not Wisdom's Merchandize more worthy to be all in your Eye , who will assuredly find you daily employ , as to work off your selves , from all those Habits , and Customs , as have been brought in Traditionally from the Fall. From which ye are redeemed , as ye do feed upon the true Mystical Passover , which will ●orestall the Earthly Life , giving way to that pure thing , which ye do feel stirring from the light Region . This hath gre●● sufficiency to clear that evil staining Nature , from out of which strange Essences do so turbulently arise to annoy and disturb that , which would be free from all Sins Casualties , reigning in the Princely Spirit of what will become the absolute King of Righteousness . Who hath already set a Foot upon your Heavens and Earth , for this very end , that his Throne and Dominion might be so fixed , within the circumfering Powers of your Wills , that so Time may be swallowed up , from an entire Act going forth from this Soveraignty : which in an intrinsical way will bring all into subjection , that is within . He will first begin with the Judgment , for cleansing the floor : make but the inside clean and pure , then Power will soon be known and understood , whereby a Body suitable to such a Spirit , may come to be perfectly framed . As thus if the Pith of a Tree be by its Life extensive , it makes the Bark , through which it riseth fresh , fruitful , and beautiful ; that so you may easily conclude , that a Life-Sap is vailed under the Bark , but it is not perceiveable , till it shoots forth it self , getting through every branch and twig : even so it is in you , considered as Trees of a new Plantation , in whom the Spirit riseth , as an essential Pith of Life , and distributeth it self through every Property , permitting nothing to mingle with it , that should abate its vigorous penetration , for to assimulate and qualifie the very outward Bark or Body into a Iustrious Appearance and palpable Fruitfulness . The meaning of the Spirit , as to fruitfulness , is not only the first and second Birth-degrees of Regeneration , and here to stop , as in measures of Love , Joy , Faith , Hope , Meekness and Patience , which are the first Fruits of the Spirit . But hereunto are to be added Fruits yet more super-eminent , as the product of these . When so ripened , as each one their Seed do shed into the pure Heart , whereinto the Blood of the New-Testament is poured in . From hence now it is , saith the living Word , that a Spiritual Body will be driven forth , all in the Heavenly Form , acting forth in another kind of fruitfulness , then the foregoing . As thus , a Terrestrial Creature worketh and produceth acts answerable to his Animal rational Life , which may be justifiable before Men : and nothing beyond his Life-Sphere is expected . But now from a new-made Creature that deriveth a Birth so high , as nothing less then God's own Likeness is to be evidenced in it ; This must needs work like it self in various Powers , of another sort of miraculous Fruitfulness , by which Jesus through this Ghostly Spirit and Body is glorified . Ianuary the 12th . 1676 / 7. IN the Night there was presented unto me , two Forms very displeasing to my Eye , being Cloathed with a Hairy Goats-Skin , where spots and botches did appear so unlovely , as I was much disgusted at the sight of them . But while I was viewing them , first the one rent this outward Deformity in twain , and likewise the other following the example of the first , did also rend open . And I beheld two sweet amiable Children came forth from within this deformed Figure ; but at first sight they were as Babes still-born . Upon which I took up one , and it soon revived with all motions of Life , and answerably the same vigorous Spirit manifested it self in the other , so as I saw them able to stand upon their Legs , and so the Vision shut up in the Formality of it , and opened it self in the Spirituality , as I thereupon waited . After a little season , the Spirit thus spake within me , What have you seen in these two strange pieces of Deformity , but a rough and unclean Vestment , that is so ignominious . Behold , and see your own vile Bodies thus pourtraied out , while that ye do bear those uncomly Shapes ; which as a Vail , shall rend away , that so the truly begotten of the Ghostly Body may appear . Who is , as those innocent and all-beautiful Babes that have been shut up under a Covert , as in a twofold Body . As first , that thick and cloudy smothering Body of Sin. Secondly , the very visible form of Corporiety , which is but a disgraceful Image , being the product of a degenerate Spirit . Which with the other must be put off . For corruptible Humanity in its fleshly Figure is too mean for the high Birth degree of the Eternal Spirit : Though it may be suffered for a time as a disguised Cloathing , till that which is born without Sin , be strong enough to break through the rough humane , and Animal Beast , that was ever designed for a Sacrifice : That so all brought in by the Fall , might come to be anatomized ; that in the room thereof another Body might rise , not only like what was in Paradise , but one Degree yet higher , according as your Jesus hath assumed a more transparent Body . As these things were plainly discoursed of to my Spirit , an Objection did arise , How this twofold Body should come to be so demolished , while we live in this visible Sphere , as no more to appear in its sinful Frailty , or Elementary Ponderosity . Having not heard or seen any one , that hath yet so put off the vile Body , though hereunto incited , and prophesied of , that such a Change is upon the Inward , and Outward Man to come , but it hath not yet happened in this Orb. Nay , our Lord Jesus himself did not alter his humane Figure to endure , till he had ascended out of all mortal sight ; and though after his Crucifixion , he did appear , and disappear at pleasure , yet he always assumed a body like to ours , as bearable to the view of those whom he delighted to shew himself unto , in , and after his Resurrection . Therefore though he had no Body of Sin to put off , yet he had a Body of Mortality , which was not put off to the humane Eye , till he gave up the Ghost of his Animal Life upon the Cross. All which strengthning the Argument , that our Corporeity hardly in this Region , admitteth of such a Transformation , as thereby to pass out by and through a sublime airy Body , in and among the high enthroned Powers and Dignities resident in the New Ierusalem . This Doubt lay much upon my Spirit , importuning a clear resolve , that the mind of my God herein might be expresly revealed , through an immediate dictate , which thus far I obtained . Oh Soul , true it is , no one President there hath been , that hath so wrought out the very Originality of all Impurity , as to assume a Body of that Celestial Clarity , as therein to walk up and down among Mortals ; yet that makes not against the possibility hereof , for there is that to come , that yet never was in existency . Which still will steal upon the World by degrees , as in the successive Ages , some one miraculous thing or other will be produced , which was not before . For this very Unbelief hath sealed up the mighty Birth-working Power , which still cries , How can such Transmutations be , as to come forth another Spirit , actuating it self in a suitable Body ? Ah what Doubtings , and Debates have been here about it ? So that Age upon Age hath nothing seen of the Resurrection-state , because afraid to destroy the Body of Sin. Which is the first Alteration , that must be made , before the outward Body can be translated . And know this further , whoever doth attain to the one , hath Power and All-sufficiency for the other , as they shall see it expedient , to Metamorphose their gross Corporeity . And though your Jesus did not alter his Humane Shape , into any visible Body of Glory , it was not through any deficiency , that he could not do it , but it was his pleasure that he would not do it . Who knew his Times and Seasons , when , and for what Ends such Transfigurations were needful . He coming into this World upon Suffering account , that thereby Concuering he might have all Power , to convey such a Spirit , as might form to it self such a proportionable Body , for all such as do give themselves to be made like unto him , as he is now in a glorified state . But your further Objection is , that if possibly you should attain hereunto , this World would be no fit Principle , for such transparent Spirits , and Bodies for to live in ? The Inhabitants here could neither bear your Transparency , nor you their gross Corporeity , attended traditionally with all Evil of Sin in some more refined , in others visibly lascivious , running into all Excess , from which the true Eagle-Body will mount away . But this understand , that while ye have a Work and Service of God to do here in this Principle , you will not want the Fence of a Spiritual Body , to go in and out , to meet the Sacred Trinity in the serene Principle . And as Moses did , when he did talk immediately with God , was then put into a shining Body , that was not known or understood , which was laid aside , as a Garment for that purpose , that so he might speak with the Most Holy ; but as soon as he did come out from that Holy Place and Heavenly Parley , he then put on that Form , in which he might be known of the lower Orb. Think it not incredible , that this , and much more , is again to be done , as your Jesus did often change his Body ; though it was not known to the vulgar Eye . Doubt not but such wonderful sufficiency will display it self from the pure contaction of the Sapphire Body . Therefore proceed to keep among the Immaculate and Just Ones , according to that present transferring Power , which comply'd withal , will produce a change internally , till a Body be assumed invisibly , as shall rend the outward Temple-Vail . Then the Ark of the Living Testimony shall be known , read , and understood ; yet of none but the Disciplehood . As your Lord did only appear unto his own in his risen Body ; so shall it be when you so risen are , as to descend from the Heavenly Sphere . Ianuary the 13th . 1676 / 7. AFter this Conference , and satisfying Resolve , as to the matter of my doubt . This Word was further spoke unto me , through the Holy Oracle , that all those Ceremonial Ornaments , which the Priests were , 〈…〉 were to illustrate and 〈…〉 glorious Transfiguration , 〈…〉 required in that near approach , and ministring Service , in all the Tabernacle-Worship , wherein we come to bow our selves before the Most High. Therefore it was asked me , how I did think it was possible for to see the glorified Person of my Jesus , till I had put on the Priestly Robe of a New Body , he being now ascended into the most Holy : Waiting there till the whole Priesthood called and anointed to be of the same Order with himself , do enter upon the same terms ; having offered up in Sacrifice , the vile reproachful Body of the Flesh , through the same Eternal Spirit , by which your Jesus offered up his Body visibly : as by a violent Death , so yours by a voluntary , mystical Transformation , working invisibly . Then what a most holy Melchizedeck-Spirit will ye pass , into the Heavenly Place withal , to effect in the true and eternal Tabernacle : where the unchangeable Priestood is known in all the Celestial Orders , for the accomplishing those Superiour Services , required in that most Holy Place : In which the pure Offerings celebrated , will be no more grievous , nor tedious , because a Priestly Body is prepared to hallow and sanctifie incessantly the great Name of Iehovah , and to proclaim in mighty Trumpet-sounds to the Ends of the Earth , that the Kingly Priesthood is come , with all the Tabernacle-Furniture revealed : Which hath been concealed in Mount Sion , only ●●therto Types and Shadows of it have been manifested , but now the real Thing it self shall be brought to pass in them , who can hold out the Sanctuary Profession , without turning aside , or waving , observing , still their Nazaritical dedication . Then the new Covenant will be confirmed upon you , that their will need no more offering for Sin , for a New Heart with the Law of the Spirit-written in the Heart , as there will be no more a departing from the Mind of the Anointing . For by this Fiery Law proceeding , the Law of Sin within the Members , where ever stirring , will hereby be consumed . For it is no more a weak , literal Precept , that now is given forth , but the very Law-giver writes and engraves himself , as an Endless Power of Life , to obliterate and make void the Law of Sin and Death , which to no other would ever have given place . This is the Foundation-Work , which the Spirit of your Jesus do first set about , to pull down and demolish that which would be so great an impedime●t , and check to all this designed Reformation . Now then let it be your Joy , when you feel the Spirit of Burning is dispoiling all of Sin , for that will perfect all the most holy Priesthood . Ianuary the 14th . 1676 / 7. UPon the Opening of the high Order of the Melchizedeck-Priesthood wherein I perceived such a deep Mystery lay hid , as the Apostle himself had not fathomed : But it was shewed to me , that it was of great use to know and understand who this Melchizedeck was ? because thereto we had great reference . For he had not only the denomination of a Priest to pronounce Blessings , but a King to whom Tribute was paid , for Abraham presented of the Spoil that he had taken , and there Ti●led him the great King of Salem : thus far the Scriptures give an account of him . But it was further revealed to me , that he was that Alpha and Omega , the Second Person , who had his Existency from all Eternity , and was in a high Priestly Order from the time of Adam's Fall , and did Officiat in the Heavenly Sanctuary , and real Tabernacle in the Heavens . Whereof Moses had a Sight and Pattern given him to figure out according to the low Capacity , which the Church in the Wilderness then stood in . But this great Melchizedeck incarnated himself in Flesh , that he might visibly make an Offering thereof , to testifie that an end must be to that weak , corruptible , and unprofitable state , as now henceforth is to be thereunto put , by the crucifying what he had assumed , that so that mean and despicable Image might for ever be demolished . That the first perfect glorious Priesthood after the Order of Melchizedeck , might again rise , and be in full accomplishment , in the Residue of the Anointed hereunto : who for this cause are putting off their Vile Body , that they might be counted worthy to follow their Melchizedeck King , where they shall not only pay their Praise Offerings , but receive there a most high & Priestly Portion which is an unknown , and vast Spiritual income of Riches , which shall be brought from all Parts , as obligatory . Ianuary the 14th . 1676 / 7. In the forepart of the Night , being newly fallen asleep , I saw the Heavens as it were part , and rend , and mighty Commotions in it . The earthly Inhabitants in great Trouble , running up and down , as fearing some unexpected Change was coming upon them . Which awaked me , and there was immediately presented unto my view , as breaking through a bright Element , two glorified Bodies , of a bright Beryl Colour , in such a wonderful Portraiture , as did excel all , I had formerly of this Nature in Vision seen . Upon which my Eye kept fixed without any surprize or fear , and still it was brought nearer . The one seemed in a Manly Vissage , and the other as a Woman very Lovely in her Countenance ; then soon after two or three more broke forth , and joyned themselves unto them , as in like glorified Figures . This Sight was so pleasing , that I could not but Pray , Oh that we might be added unto them . For it was said , Behold this is the Lamb and his Bride , which first I did see . Oh this great Vision had so mighty an Influence upon my Spirit● as grievous it was still , for to be confined in the Corporeal Body , only hourly waiting for to see its Redemption . But it was said , Abide Patiently , till your Salvation shall be fully wrought out , then you shall swiftly be cloathed with the self same Body , all Spiritual bright , and airy , as my Bride , for to unite in one Body with me . Then I replyed , Ah my Lord , why must this Translation be so earnestly sought , and still prolonged . It was again answered , it was so considerable a Change , as could not be without passing through many further Degrees . For Sin and Mortality would not be so easily vanquished , while we did abide in this tempting Region . Ianuary the 15th . 1676 / 7. This Morning it was much upon my Spirit , how to quicken our Progress , so as to arrive to that Nuptial Conjunction , which did open unto me in the Heavens . The Spirit sent forth deep and strong Invocations for the Consummation of this high Matrimonial Unity , that so we might together display our Loves and Joys to each other , in that Spicy perfumed Bed of the Celestial Orb. Oh the Eccho's which I did hear in me sound , the Spirit called to the Bride to descend down , the Bride called for the Spirit to ascend . Thus cry upon cry did , as a pure cloudy Incense , send out , which brought this Answer down , Oh ye who are in the betrothed Spirit , why may not the assurance hereof , yet a while stay your most eager and Spiritual Passions of Love , till such time as your Vessels of Clay be turned into the fine Ophire Gold , through the working forth of that Saphire Stone that is formed in you . Which shall work through all in its degrees , till it hath brought you up to that perfect Stature , as ye may make challenge with holy Boldness to the Marriage-state , according to that pleasant and glorious Manifestation which you did see in the Heavens . Which was shewn to you for this very end , that so you might see your own Nuptial Day solemnized . Before the accomplishing of which , yet great Commotions will be permitted , as you did see in the Vision . See first , what is still left alive of your dying part that will mutiny . For the Sensitive Life cannot consent that ye should be married away out of their known Linage and Country ; Therefore they will lie in wait to entercept all Messages , and Love-Tokens from your Immanuel , to prevent the success of so great a Wedlock change . Therefore I the Spirit of your Lord , do warn you , that you turn away from all self , and creaturely Parly . The Serpent also will subtlely back with Arguments in forms of Flesh , that so ye might grow cold in your Love , and slack in your Faith : but spur forward , and faint not , for the everlasting Gate is set open by Soveraign Command . The Trumpet doth daily sound to enter into Love's Holy Ground , where only the Friends of the Bridegroom shall attend you , at the Banquetting Feast of Bread and Wine . Now away , and draw from all the cursed things of Iericho , and you shall meet assuredly your Melchizedeck King , with a full Cup of Blessing . This receive as a faithful and true saying from the Yea and Amen . Ianuary the 20th . 1976 / 7 About the Morning-break , as I was contemplating upon the change of the Body for Translation . A further Confirmation was given with Joy and Peace unutterable , in hope of this Glory to be revealed . My Spirit praying , that we might obtain Grace , for to be admitted of the same Order with our great Melchizedeck . This Word immediately sprung , saying , The way and manner for it , hath been most evidently set forth , and plainly taught you , as my Spirit could demonstrate it unto you . You can find no surer Footing , then first to be found , in the walk of Death . Trace it then so throughly , till you can see no more Earth , yield ye up the utmost ends without any reserve . For no mingling state after Death , but all immaculate the : Feast of Tabernacles to celebrate within the most Holy Place . Therefore fear not to pass through this Valley , for I the Spirit of Truth will assuredly finish this Mystery , because you have applied your Hearts to me , having sought Death as a Treasury , trying all ways and means for to expire out . But as a deadly Enemy , that is loath to be conquered , it still revives , which makes you to suspect , that you shall never get rid of this grand and last Enemy , but it will still hang a weight disgracing , and separating from your high Priesthood . But seeing you have cast your selves wholly upon me your Comforter , to be advised in this matter . Now then know , I will cast you , with the free Act of your own Wills , into a slumbering Trance , that so ye shall gradually dye away , as all sensitive Operations shall be wonderfully suspended , which must be done actually through the disposing and yielding up the Life of the corruptible Body . That Life must dye , because of the habitual course of Sin. After that way of dying , of which it is written , I am dead and crucified ; yet I live through that Life , which swallows up Mortality . Even so likewise the Time shall come , when ye shall reckon your selves dead , and freed from the Body of Sin , when you shall lie passive , and still in the sweet and pleasant Trance , as fled away from out of this Principle , no more to be known or seen , but as in the Heavenly Form of a Powerful Body , to work the mighty Works of God your Father in . It is true , what Eye hath yet seen this , the Ear hath only heard hereof , but who hath come to believe the possibility of such a Transformation ? Oh but Faith gives a mighty heave hereunto , now as it hath been your Cry. Who , and how shall ye be delivered from the Body of Sin and Death , and get a thorough Pass from Death , unto such a fluent Vehicle , whereby ye may be able to say , neither Heights nor Depths , Light or Darkness , neither Earth or Air shall be able to seperate you from the Love , nor yet from those immediate accesses into the Heavenly Places , as belonging to that Royal Priesthood ? Truly it is your Father's pleasure , for to bring you hereunto , not only in the flight of your Spirits without a Body adjoyning consonant thereunto , because a naked Spirit cannot produce and effect such Effects and Acts , as a Body adhearing thereunto . Therefore see and believe it of necessity , for to be turned into a sublime Body , in which only you can be with your Jesus in Glory , and thereof take , and bring thereby to declare , which whom you have been . Come ye , who are the blessed of the Lord , that have united with one accord : fall on hard and close this Work. Continually give up your selves , and lo , I will break for you all the Bands of Sin and Death , that so the pure Spirit , which even was at work in you , may assume its own Body of Spiritual ability to pass , and enter , where nothing of Corporeity can be admitted . Your Priestly portion is for such a time reserved , whenas you shall come into the most holy of all , for then you will have Boldness to make all your own Demands ; Ianuary the 23d . 1676 / 7. In the sobriety of a wise and understanding Spirit , that shall be your Advocate to plead in the shining Face of a transmuted Body . In which the Majesty of Glory will very well know you , and hear all you have to offer , by way of request ; because you bear no more the Image , Mark , or Name of what is accursed from the Mountain of Holiness . The Situation of the Great King is seen of none , till they have put on the high Priestly Garment , upon which is written the New Name , that is given in the Baptizing Water of the Holy Ghost , who hath sprinkled us from all Consciousness of Sin. Now then slack not , but drive forward , for this Verily is the Mark I your Death-conqueror do set before you . For it would be my Crown of Rejoycing , to meet you as translated out of this gross and Elemen●●●y state , which while ye are ranging and pudling in , I cannot be so clearly seen , nor afford to give out those more eminent and choice things , because you are not yet saperated from the vile Body , that so ye may be redeemed from all that is of a hurtful Conversation . For indeed I would wholly appropriate you for my self , who being in a glorified state , must of necessity glorifie you , before I can shew my self in such a familiarity as is so desirable . For when I was in the World , for the accomplishing of the State of Humiliation , then the human Figure was proper , for to unfold suitably the Mystery of the Most High , and to relate it as Bearable in that Age. But now as a Prince and Shepherd of a glorified Fold , I set in Heavenly Places , to call my own by Name , to pass away out of their dark Cloudy Bodies , and not to stay , till they fade away , and fall down as Houses of C●●y , as it hath been hitherto universally . Because this superiour Change hath not been believed in , nor the Foundation by a thorough Death , been understood in order hereunto , or surely laid , whereupon the Rising Body that is to swallow up Mortality , hath not been manifested , but now observe those Deaths and Life-Rules , which have been set so evidently before you , and you may possibly be changed into such a vigorous Spirit and Body , as to pass through that Glassy Sea : which is so brickle , which whoever can stand upon it , are probationed indeed to enter into farther Degrees of Glory , all in Light , the God of Light to see without any other Medium . Ah Lord , even so let it be . Ianuary the 25th . 1676 / 7. Oh from hence I did see with what Bodies we must enter withal , into the Mystery , that is on the other side of the Glassy Sea , for there the Thrones were shewed me , that were placed for the Conquerors . Who could be able to say with their Jesus , I was dead and slain , but now Life is rising evermore , then also will follow the Keys of Death and Life , to open and shut Heaven and Hell , as the Hand of the Spirit will. Thus having great and manifold Discoveries , of what was to be possessed after Death , we came easily henceforth , to be reconciled to all the deep Demensions thereto beloning . For the Lord had dealt with us and carried it much after the manner as he did with Moses , who upon the Mount of Vision , had shewn unto us the New Heavens with all their Privileges and Glories , also with the New Ierusalem , and King thereof ; and though Moses was prohibited entring into that , which was but a Shadow of what he really passed into by Death's Transmutation , yet God did him no wrong by all that , thereby to translate him out of the Mortal Principle , into that of Duration : which he had often Sights , Gusts , and Tasts of , while he was in the Corporeal Figure , and he enjoyed the Image of good things to come , as he passed through the Worldly Sanctuary . Ianuary the 26th . 1676 / 7. This Word came this Morning fresh unto me , saying , Now I have shewn you what Rewards the Death-Conquero●s will have , will you not desire , and most freely obey , as my Servant Moses did to go up , and dye on Mount Nebo . That is , take leave of this Earthly Congregation , and go apart from all , that still would invite you to abide with them . For if you do not withdraw out of their sight , you will never be able voluntarily to dye , while they do see any strength , vigour , or force to be in your natural Ability , as the beloved Moses had . They will be crying , What need is there of such a dying , as no more to be seen or known by us , after the manner of what hath been ; so as without you follow this Example , to go apart , you will hardly dye away quietly , but you will be disturbed to bring your Life back again , so as it will be a lingring dying Death : therefore well consider this impeding thing , and that you might not be alone , in a suffering dying state , I have provided one , that will be a dying-Mate with you , to support and strengthen each other , till a Dissolution is finished . Then you may totally cast your selves upon your dying Beds , there waiting for the Hour of your Change. The utmost grievousness of it will be , but as a slumbering Trance , that will make you forget this Principle , with all its good or evil Properties , all things will be alike unto you , because gathered unto your own People in the Land of Light , where more transparent things will take up your Minds , and satisfie your Sights . There be certain measures and rules , whereby ye may know , whether or no your approaching End be near . First , Consider the Years and Date of your Age : there is a set and appointed time for Spiritual Death , as well as for the Natural : The bounds thereof are determined , though few , or rarely any , have tasted this Spiritual Death , before their outward Man hath been broken by Natural Death . Yet some known , and some unknown Examples hereof have been , as Enoch , Moses , and Elias , with the Lord of Life , who though he suffered Death , yet rising in that Body again , was with it for a certain time conversant in the Earth , to testifie another Change was to pass thereupon , or else he never could have stood upon the Sea of Glass , without being changed into another Figure , meet for Mount Sion Light. More also have found this Translation , though happily concealed . But it is enough that you know by what means it may possibly be reached , through the serious disposing of your selves unto this dying state . Making observation by self-Examination , of those Signs and Marks , that you may certainly conclude , that the time of your departure is at hand . Secondly , For the Bounds and Time , without all controversie the Body of Sin is old enough to dye● it is not few , but many and evil have been its days , which have been spent unprofitably ; therefore the Life thereof , is not to be prolonged , but to seek the cutting of it off , as an unprofitable Member , with all that do pertain unto it . As the vile Body which through the corrupt Principle entring in , changed the very Form , into the like deformed Image , which being brought back again unto a Nullification , then the Eternal Life will spring , and set all in order , as to the very outward Vehicle again . The Third Symptom you are to take notice of is this , how your Life-Pulse beats , weak or strong , that is , whether the Life and Vigour of the Heart be much deaded and spiritless to all , whatever can be named , that hath its Root from this degenerated Principle . The Fourth Symptom is this , do you feel your Stomach and Appetite fully gone , that yon cannot digest any of the Fruits that is brought forth by the Sweat of the Brow , and Toil of the Hands , all which was the product of the Curse . A Fifth Symptom is this , nay more , try your selves , that to all which seems to carry a more refined excellency in it , are you able to distinguish it , as garnished only with somewhat out of Paradise , but mixed with the wild and sowre Vintage of this World , whether you do feel real disgusts and loathing hereunto . The Sixth place , this is another palpable Sign , the Life-Breath is much pent and stopped . The thick Air and unsavoury Fumes of this worldly Region , have near stifled the very Life-Breath ; so as it will be unbearable , finding nothing at all in this whole Universe pleasant unto you , because of this your Spiritual Sickness , which presageth Death to be so near . Can you now but give a real Proof of such languishing Symptoms , then may you hope and believe , a glorified Translation is hereby working out , where nothing more that is uneasie shall be felt . Concerning some means to this perfect Death , consider these that follow . Ianuary the 27th . 1676 / 7. First , Let your Bridegroom Spirit you , who are thus truly dying , and direct you wisely , to put your visible Affairs into order , as only using them , as for a meer constrained necessity , during the time of your sick mortal state , always expecting that their Date is wearing out . For a transformed Body will hereof have no need . Secondly , Then yet again , take this Rule from your dear Comforter , who would have you finish all things , that may be in order to this accomplishment , of what may make perfect , and entire , lacking nothing , that may make comely . The Third Place , There is another Act as necessary to be performed as this , in passing away , and making a disposal , as your last Will , of all that you possess in , and from the Spirit of this mutable Region , that doth constitute and give forth to the fallen Ones , their several Portions , by and through the visible Constellations , that work uncessantly in all the Rational and Sensitive Faculties , as also from the subtle introducement of the Prince of Darkness , who thereby holds the Life captive , that it cannot so easily come to its total decease . Therefore give up all , as they have proceeded from the Earthly Rudiments , let them inherit them as their own again . For the Spiritual Birth and Body , that is to take place upon the Remove of this , hath more high graduated Intellectuals and Faculties supersensually engraven upon the Mind , which will always generate from the Crystal Source of the Immense Being . Ianuary the 28th . 1676 / 7. This Morning the Spirit gave this Word of Counsel , as also for a Caution , in and upon this great Expectation . Beware of the Tempter , in relation to the Hope of Transmutation . Who subtilly stands ready here to mingle , who waiteth to see if you should hereby be exalted by any elevated aims , that are not clear and justifiable in the Eye of the Holy Trinity . Therefore keep down upon the sure ground of Deaths deep Humility , make no terms or conditions , what Body you shall come forth with , leave that to him who is the Resurrection and Life . Who will give every Spirit a Body , as may answer to what for them is designed , whether to appear , or disappear in this Principle , according as the most Holy shall see meet , to employ you in new raised Bodies , or to draw up into that Orb , which is all invisible , to officiate as an Eternal Sanctuary . Only in this be watchful , and purge out all high and self-ambitious aims , testifying how great your Rejoycings are , in the dying Marks and Signs , whereby as it is said , the World is crucified to you , and you unto the same , and hereby you shall lose no due Fame , whether or no ye look unto the Reward , that shall follow all this . God himself hereunto will have respect for you , upon whose Faithfulness and Truth you may well rest . Who will dignifie and honour what hath been set most● light and contemptably by : therefore observe and narrow up to this Death-Path in the first place , and that most circumspectly . A●d the Blessing of Life will evermore attend you . Ianuary the 30th . 1676 / 7. In the first part of the Night , my Meditations were wholly intent upon that Way , Order , and Method , by which a Decease might be to the Body of Sin. For the Spirit intimated and declared plainly , that while it was alive , there could be made no Claim to Mount Sion's Revenue . For as much as the wise and holy God , and our Father , had made a Settlement , according to eternal Counsel upon the true Birth-Heirs , begotten of the Virgin-Spirit , who only the Eternal Goods can inherit . Now then so long as the false , evil , intruding Birth reigneth in the Mortal Body , the Heavenly Off-spring must needs be kept down , and made to serve in a strange Country . Because of their first-born Lord , Esau , that is so potent and great in this earthly Principle , that until such time , as the Iacob's Birth is grown strong and mighty , he cannot look the supplanted Esau in the Face . Therefore full armed with God's Host we must maintain our Battel , and be in no fear , but the Edomites will fall down , when they shall see the Angel of the Most Holy with his Flaming Sword passing before us , to make our way into our own Land , where our Inheritance doth lie . God saying unto us , Come return unto your Rock , and there I will hide you , till the Fury , Wrath and Indignation shall pass away : and I will be unto you and Eternal Cleft of Stillness . Where secured ye shall be , as in Death's sweet passive Liberty ; so as ye shall no more hear the noise of the pransing Warriour , who always is annoying , while he can find you on this side of Death . Therefore see it of necessity , ye must from Mount Nebo , into this Rock ascend ; where buried as out of sight ye shall be : for your Dying shall only be Hiding , till such time as the Life , Power , and Goodness of the Deity shall re-enter as a quickning Breath , all fully to Spirit you withal . That so the very Nature and Goodness of this Rocky precious Stone may out-flow in you : Then when-ever you will smite this Rock with the Rod of the Spirit , it shall gush out Rivers of Living Waters , to be come in each of you , a Springing Well . That so you may Proclaim the mighty Name of him , that hath gotten unto a Life and Victory , by lying close hid , as in the Heart of this ever blessed Saphire Rock . February the 1st . 1676 / 7. AFter this Opening , I saw as I lay in my Bed , waving Clouds descend upon me , one after another , as the Night and the Day , dark Clouds , and Light swiftly following one after another . At which I was somewhat amazed , till I did understand the meaning hereof . Which was thus manifested , that the black Clouds were hard pursuing , as the dark Shadow of Death , that still would be enterposing with the light Cloud , which presented the Life , that was to reign over Death . I saw the S●rife and Contest was very great : but the bright Cloud was last , which descended . By which assurance was given , that Death 's black Cloud of Mortality , in the Light of the Crystal Rock should be swallowed up : If we thereto did resort , and fixedly abide , as the unknown Sepulchre , where the Dead in the Lord , as Lillies of Paradise shall first thereout spring , as the Glory renewed , for to plant as encrease a most Holy and Priestly Generation . For this Word followed also , sayi●g , What Goodness the Lord hereby shall shew unto you , the same shall ye be able to do , and shew forth in marvellous Deeds ; as giving Proof that the Cloud of Death is passed away , and that Life , which hath been hid with God , is risen with a Body like to the Rock , from whence it hath proceeded . Then with the high Saints in Light , ye shall be equally Sharers , in what hitherto hath been kept from you . February the 2d . 1676 / 7. There was this Day set before me , a Crystal Gate , by which Glassy clearness we might see , and take a measuring view of that wonderful place : Wherein was the New Ierusalem-Seat , with all her Temple-Magnificency ; which was shewn to be the high Serene Majesty , who as circling Bow all of Saphire Stone , did include such as could pass through chis Gate . For only those true and Sacred Worshippers , who with the Lamb had overcome , could stand within that Temple , as Kindly Priests of the high Tabernacle-Order for to be . Then this Word hereupon followed , What have you through this Glassy Gate beheld , but such things as might make you strive hard , and even force an entrance within the Glassy Screen . For these Presentations are given forth from the Celestial Globe , to set a Work that transforming Stone , that must all-power fully Anatomize the gross fleshly Body ; that no way can pass through here , till it is changed like to that Door , which you did see : which till then is , as a bright Bar of Separation . This Privilege only you have , a Prospect , as Moses had , of the Figurative Land : but hereinto you can by no means come , till you have endured the Refining Fire of the Saphire Stone . Which will be given for to do the last finishing part , that so Transubstantiation may be set afoot . The Worthy will certainly it see , who are found in the Life of Conquest , resolving to beat down that Sinacting Body , which is all the Alienation that separates you from your God and this Holy Place , which within the pure Gate hath been viewed . These words lay up , as from the Holy and Just One , and go forward to this high Procedure . As not being satisfied with these transient Discoveries , no further then as Mediums of Provocation , to call up all your Powers : and thereby to encourage that other , who is to be for me a Witness in Priestly Power , working in his measure steadily , till the Shadow of Death shall fully flee away . That so successively each one may be cloathed substantially with a Body declaratively , which will be God's mark to testifie , who are partakers of the First Resurrection : Therefore set your Hearts hereunto fully , for your Labour shall not be in vain , as co-working with the Lord , whose Spirit will have its day , for to do Wonders . February the 3d. 1676 / 7. Thus I did by all come , to learn and know how strait the Passage would be into that Temple , which all over was a God-flaming Glory ; with the mighty great Change that must come upon Soul , Spirit , and Body , before entrance here could be . Which awaked , and set all my Intellectual Powers fresh awork , to Nothingnize what in me was found in the non-conformity , to the Rule day by day set before me . Such a force of Attractive Sweetness did take hold upon my Heart , that I did desire upon some other to shed of the same abroad ; that they might not faint or be weary ; till we might walk and talk together , as in the transparent form of God , having no more Shadow of Mutation , to prevent those higher Degrees of Glorification , which but by the ascended , cannot be known or felt . Hereupon I called all in me to account , to be judged by the Superiour Will and Spirit of Light , which gave me to see what was in Bondage , and what was free , that would not now be any longer in Bondage to the Condemnation of Sin. Having that Word brought to me , to search and find out that Salt Stone , that would make all perfectly sound and savoury , which the Corrupter had most subtlely defiled . For I saw for every Sacrifice to be salted with this Stone of Fire was absolutely necessary ; for in it lay hid all Perfuming Sweets . Therefore an express Charge came down to re-assume it to our selves , as the choice Altar-Stone , where the unknown Superscription should be written . Oh then said the Spirit of Truth , ye cannot ask any thing fruitlessly , as ye have done : do but will , and it shall be done . Oh that the Most High could have such as were so fixed in Body , Soul and Spirit , to this all-seasoning Stone of Wisdom , as to trust them with this Jewel of Superiority , so as to leave all Matters , whether great or small with them , in whom his Heart might rest : That all , and every Circumstance of things might be managed , for those Ends and Services , which might agree with the In-written Name , that as a Fountain of Oyl doth run into those Vessels , which are seasoned by this Salt Stone of Fire . For know in Verity , the most Holy hath no pleasure to see his own in this World , to live and walk up and down in so mean a Capacity , unskilful to set a Foot , or Hand , to what lieth in the Divine Magia Root . Which you may lawfully stir up , since for you Christ the Lord hath made the Way , by ascending on High ; for to subdue all things under him , that so of the same Power he might subordinately pass away from himself unto you . Who calleth you to draw out the Purchase of his Death , by like dying , and by like immortal Living , according to the penetrating quality . Which by stirring up , may effect thereby great and mighty things , answerably to the Wisdom and Soveraignty of Holiness , which all as in Inclosure doth lie about this holy thing for you . You little know what a Principality is nigh to you : but your Superiour Will hath yet somewhat that doth clog its Wheel , which is designed for to be the running Chariot , whereunto the Spirit of Infinite Might must joyn . Now then by all means , seek the unthralling of your Will ; for could nothing mingle therewithal , but what did fall from the pure Deity , how would you find God all-active in and through you ? But herein lieth the great Nicety to keep the Will-Spirit untouched , that nothing from the Bryery Root doth twist about it , if this is kept spotless and free , what may you not find Power to do with the Most Holy. Observe and keep this great Secret , it is from great and high Love , that I have given an insight to thee , that so all Offences may be removed , who would you should come to Reign over all of the Earthly . Further of this , I besought the Lord , might be revealed : For the great Depravation was in the matter of the Will ; for it was shewn me , it was unequally yoked , and had married strange Flesh , from which there must be a Separation by Death . Had not the Royal Will yielded to the tempting Eve , but had kept its Priority , how great and mighty a Lord might Man have been in and over the whole Creation of God , having absolute Power in himself . But hearkening to the Dalilah , that is still acted by the Serpent-like Spirit to this day , it becometh successively despoiled of this Lock of Strength and Power : and so hereby the Shame of our Nakedness doth appear , as to what Cloathing we might have been made known in . Had not Adam thus lost his Dignity , and so hereby brought forth Fruit unto Death , running through all his Posterity , in , and after the Similitude of his Sin. Which hath brought Impotency , deflowring us of all that Spiritual Might ; of this we need no other Proof , then what we do each one carry about with us . But the great Thing is , Oh thou who art promised as the mighty Restorer of this Breach , What must we do ? who are so unavoidably overtaken , with the same Thral , and come bound with the same twisting Cords ? which hath altogether weakened the force of our Wills ? To this great Query , as I humbly pursued , so I had my desire resolved . February the 7th . 1676 / 7. This know , and well consider , that your Original is from high extracted Matter , which is so Eternal , that it cannot dye : but it stands at the pleasure of the Will , what way it will drive forth it self into . For now it is a distinct Essence , and had it not been corrupted from that simplified Being of Purity , you could never have fallen into such an dishonourable state , wherein the Royalty of your Power is so withdrawn , as ye have no defence , nor can make , against those numerous Circumstances of Evils , that do conspire , where they may find degenerated ground for to work upon . Now then yet , for a more clear and perfect Information , what further on your behalf is to be done , that the choice faculty of the Will , may come to regain its Primary Liberty , that so it may have all powerful success as before , it was enthral'd by the tempting Eve. No other way there is , but for the Will to be born again , that thereby it may recover its Virgins Might and Force , then every right Essence will move and open from pure Nature's Center . This Birth is not according to the Will of Man , but God. Who out and from an infinite Pity and Love is come by Water , Blood , and Spirit to recover and lift up your relasped Wills , that so they may stand upon their true native Prerogative , being also set free from the flattering Dalilah , which includes the whole variety of all attractive Delights from this Principle , that as with Cords hath bound the Will down . Oh now then , as beloved of your God , for ever drink in this Word of Counsel , and herein joyn and work with the Spirit of your Lord Jesus , who is come to perswade and allure you , to fuffer joyfully the breaking up of your whole Earthly Family . Which only consisteth of what is indged but lawful and expedient by the false Seers , who are Babylon's Merchants . But to you , I have other things revealed , and do incite you to be at variance with whatever will not consist with the new-born Will. Who is to be matched with her , who is the real Bride and Heir , to whom a great Retinue doth belong ; of which Family you are to bear the Name only . Therefore let it not seem grievous , to rend and divide from what is of this evil World ; for verily hereby as God is true , ye shall sustain no loss : For your Superiour Will , will hereby be so free , chast , pure , and mighty , as by its Conjunction with its Bride , may out-spread into a wonderful fruitfulness , more terrible then whatever hath been displayed to the check and rebuke of all , and the best of those Mortals that yet are come no further , than to a lame and divided Property of Will , who nothing of Might can do . February the 8th . 1676 / 7. It was further discoursed to me the great and mighty Effects , that would accrue to that Will , which could from its Original Purity spring , passing as a Golden Arrow with mighty swiftness , nothing thereof touching by the way to spoil its force ; and with a fixed Eye , dertermining to bring about that very thing , which the Arrow of the Will is gone into . Which verily will have the same success that our Lord had , when he said , I Will such , and such to be made whole . All those great and marvellous things , which have been done in the World , before and since Christ's time have been by the Act of the Will , as delivered from the Poysonable Web of Mortal Self . Oh then how free is it in it self , to summon in the mighty Force , which is laid up in God's strong Tower for the unbyassed Will to draw out , to act and do upon the Holy Ones account , as a just Steward entrusted with a power of so high a Nature , as all Matters to determine , in the Counsel of a simplified Will. This was shewed to me , as a great and wonderful Prerogative , into which the holy Driver made me search , and still further to pry into the Mystery hereof , opening that Scripture to me in the Revelations , Whosoever will , let him come , and take of the Waters of Life freely . The force lay all in the Will , taking and recovering by lawful Violences the Crown of Immortality and Life , that hath during the Captivity of the Mind and Will , been out of reach and sight . But now our dear Immanuel in Spirit is come to unbind , and set our Wills free , revealing what the clog and stop hereunto hath been , which hath prevented the going forth of the Will-Spirit in Soveraignty . Who this more said , Yet I will give thee a deeper Sight , that ye may see what hath lain , as upon the Mouth of the Cave , which hath kept down the rising Power of the Will , that it could do no mighty things . February the 10th . 1676 / 7. As I was Considering in my self , to wing up in the Power of a Free-will , according as it is said , There is a willingness in the Day of God's Power : and making an Enquiry throughout all the Regions of my Mind , how in this matter it stood with me ; I found the Will deficient , much after the manner as the Apostle Paul , in the 7th . of the Romans , gives a Character , in which is presented a divided Will in an uncertain Motion , which argued great Strife , Weakness , and Imperfection . Which by no means was to be found in us staying here . For said the revealing Unction , To this end I have manifested unto you , the adjoyning Power of Supremacy . Which must be looked after , as the Bride-Mate of the Will , which addeth the Dowry of all-sufficiency , in the Lord's Work and Business , to go forward uncontroulably , carried up in the Chariot of the free willing Spirit , that trampleth all down before it . Upon this Word of Counsel , I had a mighty Voice with it , crying thus in me , with many Ecchoings following upon it , saying , You now know the way , why is it that you still stay with the viler sort : try , and see every day , what force ye can raise for your Revenue to that Heavenly born Family , where is nothing but Peace and Unity , with Palm Trees of Victory , and Wells of Salvation , that so ye may come to tast , that which is so sweet , while you are yet but in your way . The smell and sight of Paradise will you first entertain , through the perfect Death of the mortal Life , and a while must stay with those lower Inhabitants , well viewing that native Place and Country : for somewhat that was lost there , shall be upon recovery , as soon as you there appear . Then the Tree of Life will invite you to eat of it , that so Immortality may be regained . Then your Souls and Spirits are with Bodies suited for a higher Degree , to come up among the greater Dignities . For Paradise is as your Bride-Chamber , where ye must put on again your Virgin Body . February the 11th . 1676 / 7. After this Call to Paradise , the Spirit presented that Scripture to me , Mark 10. 28 , 29. and opened very powerfully to me , every Sentence of it , as shewing we both should sustain no Loss , by acquitting all those Particulars there mentioned . The occasion of our Lord Jesus giving forth the assurance of a better exchange , upon the very fore-going , of what was in present view and possession . This Query was started , upon the coming of the Young Man , who had as he thought , bid fair for the Kingdom of God , supposing none could go higher , then to observe and keep all the Commandments : but our Lord had a more searching thing to try him withal , which he was not aware of , when he so confidently moved his question . The Answer to which brought great Anxiousness , that no doubt he repented him , that he urged such a Discourse , whereby as in a Glass , he might see the impossibility of inheriting Eternal Goods , till that he was stripped of all that , whereby he was inriched from this lower state of things . Which made our Lord to cry out of the great Hardship and Difficulty that would be to quit all to follow him , to come to be no more of the World , then he was , but as a Stranger not having any dwelling place , but to pass through it , as a foreign Country , only biding so long , as to do the Lord's Message , and perform his Work , which ought to be our end and design . For the whole drift of our Jesus , in and by all his Life , Example and Doctrinal Admonition was still to wind us off , and ungraft us from , out of the strange degenerated Vine , from whence we so readily suck that Life , from which a Death is to come upon . But to come to what was opened to me , from Peter's asking Christ so bluntly , what they should have , upon the account of forsaking of all for him : Which seemed to be a pretty selfish Question ; but however our Lord overlooked that , giving an high encouragement to whomsoever shall by forsaking of all , give proof of their Love to him , and esteem of the Heavenly Treasury above the Earthly . Now upon the Call and Cry , which I had follwed me to draw off , and come away from what would make a Prey of us . My Heart ecchoed back again , saying , Ah Lord how is it possible we should put off all so quickly , when so deeply engaged , and settled as House-keepers , amongst the Inhabitants here below , as not seeing our selves capable of passing into another Sphere , because we do bear gross Bodies . Upon which the Spirit brought those Words to me . As first , Whosoever shall forsake Houses , that Word in Particular , was thus interpreted . That by Houses , the Spirit that spake in Jesus , then did aim at a further thing , then an outward material Habitation . Houses for shelter are harmless and without Offences . But it is that Earthly House spoken of , which is the Body of Sin , which harboureth the whole Tribe and Family , who are from the fallen Birth . From which evil Seed a Corrupt Generation hath sprung , and sheltred themselves therein . There is Father and Mother , Husband and Wife , Brethren and Sisters , as the most Holy Spirit declared , saying , All these in a compact are , being of one Blood and Life , strong Animal , and mighty Rational , and all these do lawfully plead for their establishment , as in such who are refined from the more gross Pollutions , not considering their own Originality , that all do proceed from a corrupt Being , and it is not the suspending their Evil Properties at sometime , not suffering them to break forth , washing that over which beareth the stain of a Leopard Spot . This is too short , and defective : for to race the Foundation of the House and Linage , you are called upon to pull it down . The Incitement is to that superiour Will upon whom all these Combining Powers have encroached . It therefore must act a Sampson part , resolving to make a Battery , that so a final Conquest may appear upon the visible Stage , resolving to break the Brood , though you do with them sink down into Death . Call up your force , the mighty strength of Israel is at hand , yet once more to avenge you , by not only shaking , but by removing the Pillars of that House , which hath been a receptacle of all this Evil Fraternity , from which to go out , ye are commanded . Let not your Noble Will take any notice of their subtle and pretended Abnegations , or upper Washings , which cannot change the Blackamore . It will be an Ishmaelite at best , though a faithful Abraham's Son part thereof may bear , yet because of a divided Seed , born from the Aegyptian , nothing of Wisdom's Inheritance it must ever share : all of that is reserved for her own true Heir , who hereupon will rid all of the Hagarites Offspring , not one shall dwell in Isaac's Court. Thus I was made to understand the scope and drift of the Spirit , what it was to forsake all , it is no less then to be dead to all , and to come so far in this Death , as to strike at the very moving cause , of what hath given Life unto these degenerated Plants , at which very Root the Flaming Sword will pierce , that so the Original Matter may be throughly consumed . Ah blessed Lord , such a deep Wound in that hidden part , whereout all of this strange , earthly brood begotten was , do thou now give us from thy great kindness , such a deadly stroke , that no more of Life may ever stir from that Center : and give unto us a release from that Ishmaelitish Family to all Eternity , Ah dear Lord Jesus . February the 14th . 1676 / 7. Being this Night much carried forth in full Sail of the Spirit of Faith , ( which was the more set afloat from the contradicting and opposing Spirits , who were raised as so many Pyrats , that did attempt to take away our Prize : ) after this manner it was presented to me , that the most Holy One had built for us , a passing Ship , to sail upon the broad Heavens , to fetch home the rich Cabinet-Treasure , that is disposable by Wisdom ; she giving out upon every arrival fresh Lading . Now the Serpent this seeing , said , If we let them alone in this way of high and Spiritual Traffick , then they will come to a mighty Increase . For if the good and choice things of Mount Sion , should be brought into this Principle , and the worth of them should come to be understood , then Babylon's Wares could not bear that rate that now they do . Therefore said the blessed Comforter , Marvel not , that wait is laid , by that Evil One , who in several Vessels , as a Man of War , doth strongly stear them . Who deem it but just and lawful to riffle and despoil , what are prohibited , as unlawful to be brought in , into this earthly Region . The wise and learned Rabbies of this Age , do take Counsel how to prevent the Landing of these uncustomed Goods , that are not Lice●sed after the known Traditional Laws . But at this be ye not terrified , who well know your Merchandize is good and valuable : and in its time it shall have Vent amongst those , who hereunto are elected . Therefore your goodly Ships , rigged with Flying Banners of Faith , do you not fear still to send forth , for Guardian Hosts of Spiritual Powers shall surround you . Only this , let your Bow of Faith abide in strength , and do not give the least ground to what would dis-settle you . Trust in the Most High , as your Strength , and ye in Unity shall find an Almighty Defence . February the 14th . 1976 / 7. Being upon a deep Consideration , how , and after what manner , our God would give witness , that we are chosen as Paul and Barnabas , for a special Work and Ministry in this World : it was answered me , It should be known by a great Gift that should come upon us . February the 15th 1676 / 7. Then this Word came to me , saying , For as much as ye have with one fixed Mind , for my Truth and Honour stood , expect Prophecies shall to you be made good . It was again thus to me said , That by Constancy , we should wear out every Enemy , with this Word of Charge , to hold the Helm of our Ship fast , for it would then bring us to our own Country Coast. Where we should be beyond the fear of every lurking Pyrate . February the 17th . 1676 / 7. The second part of that of Mark 10. 30. was by the sweet Flowing Unction expounded to me , being the reward of what should ensue upon the denying and forsaking this whole earthly Life , giving and taking a general Release from it . This Word came as a Preface to it . Know that the most mystical and deep Sence of this Scripture is now opened unto you , who are beloved of your Lord , not only for the enriching of your Minds , with right Knowledge and Understanding , but to give firm ground to stand upon . And hereby to believe , as from a sure and fresh Word of Prophecy which ye may expect the accomplishment of , upon the laying down of your Lives , and suffering a real devestment of all thereto pertaining . The summ of which , is the putting off the House of this earthly Tabernacle , that ye may be cloathed upon with this House , which is here mentioned in the Plural Number , Houses , to shew that there is variety of Habitations to take your delight and pleasure in . But what manner of Buildings are these Houses ? the material matter of them you would willingly know ? First by a true description from such a one , as is already entred into them , who is so gloriously settled herein , as he it is , who doth invite you to be his Neighbourhood , saying to the Conquerors , Come up , and sit with me in my Throne . Now then till you have laid down your Earthly Tabernacle of this crazy Building , you may take the Word of your Lord Jesus , who by his Spirit is now come to tell you the material Matter of this House , which you are to enter upon , the Matter and Form of which , is God himself . Who hath had the Denomination of Old , to be the Dwelling-place of his People , and the Saints Pavilion throughout all Generations . This Building is all of Saphire Stone , having perfect measures of Length , Breadth , and Heights , according to the Figure de-declared by Ezekiel , who obscurely pourtraied out this high and wonderful Palace , for the most holy Priests to enter in , and to perform their daily Worship . God is not a naked unfurnished House , you will find it already provided to your Hand , without any care or toil , in first , second and third Story , with suitable Furniture to every place . So that you will cry , Oh how amiable are the Courts of Holiness / Here you will desire to dwell for ever in him , who doth so splendorously dilate himself to your Internal Senses , that all may have a satisfying Content . Now the next thing to be considered , is to know , what is here included in the Promise ? Ans. Here is included the whole Number of Divine and Celestial Relations , promised upon a new Score , of which Iob was a true Similitude , who lost all in this very same kind , and had all again restored ; as a Figure of this new replenished state . All the Comfort that may be expected further from hence , is Marriage-Union . From whence Encrease may come : without this , the other will not altogether perfect the Joy. Therefore be assured , that Care is taken for this also , there is a numerous Off-spring out of this Holy Habitation to be Born. Your Father hath already made the Match before Hand , before you do come thither . All things , while you are in this Principle , are determined upon . Oh! here you will know the unutterable Pleasure of a Bridegroom , who will be so intimately tender over you , that you shall say , Never was such kind of Love known , or fathomed ; when you shall know no more any Interposing Lover , but can appropriate each other in all Purity : A blessed exchange here will then be understood . But yet there are higher Degrees of Joy , when you shall bring forth , after your own Heavenly perfect Likeness . The great Blessing that is promised upon this Conjunction with the Virgin-Bride is Fruitfulness . Ye shall also see of the travel of your Spiritual Bodies , and therewith be satisfied . Wisdom as a fruitful Vine , upon the sides of this Eternal House and Building , will spread forth her self . Consider that of Isaiah , which Prophecy is yet to be fulfilled , Isa. 49. 20 , 21. In this time the Children , which thou shalt have after thou hast lost the other , shall say the Place is too strait ; meaning this earthly Principle ; they cannot thereto be confined : they may look into it , and pass through it as Strangers , to shew themselves as Jesus did after his Resurrection , but no continued Habitation for them is here , v. 22. But thou shalt say in thy Heart , who hath begotten these , seeing I had lost my Children , and was left alone ? This represents your dead and deplorable state once , and the suddain and unexpected Restoration : In that clause , Where have they been ? So that a Nation and Kingdom of Priests seems to be born in one Day . This is marvellous indeed , when ye shall see your Spiritual Offspring , as Olive-Plants about your Table set . This must needs heighten your Peace and Joy in him , who is your Tabernacle framer , who hath such durable and pleasant Comforts provided in this Mountain of Holiness . Besides , there are also Brethren and S●sters , which are born with you from one and the same Eternal Spirit , whose Loves are pure and immutable as God's Love is ; rejoycing , Not envying at each others Degrees of Glory : No grudgings there is , though a Benjamin's Portion be doubled . Among these nothing known is , but an high sweet refreshing Harmony . A blessed Family thus compact ! It may well make you groan , to put off this Earthly House , that so this Royal Society may be made known to you . And as ye have been long herefrom , kept as Exiles , so let this true and faithful account , which now is given by that Spirit , who doth bear a true Witness hereof , provoke you this Translation to seek , and that withal your Might . For the Emphasis lieth in that Word of your Jesus his Promise ( if you well observe ) which runs Now in this Time , or in this very time , signifying all Here to be made good . Which will awaken great Persecutions , as it is said , strange Uproars within and without you . Which the Prince of this World will raise , when he seeth that any one shall in great earnest resolve , to put off all that he can challenge right unto . It is the earthly Sinful Body , that he disputes for : leave it him ; for after this manner he contended for Moses Body , which God had hid . Be ye henceforth Exiles here , but real Inhabitants with God , your appointed dwelling Place . Leave this Principle , and all what is its own : care not , but render up what you had from it . For when you have quitted all , doubt not , but the hundredfold will come upon you , according as hath been revealed : Be you the first Adventurers here for it , and ye shall be undoubtedly highly blessed . The same Day I had this Word spake in me , thy Soul is among tearing Lyons , but a Daniel guard is about thee . They shall make no Prey , whilst thou dost fly to thy Rock for shelter , thou shalt see their Mouthes sealed up forcibly . February the 18th . 1676 / 7. Arguments to plead with the Lord were given to me this Night . Which I found was from the Spirit of Prayer , that urged strongly and potently in me , for our remove , out of this Tent of vile Humanity , into what I did in Spirit see . Upon which I had this Word spoke to me ; Be patient in Hope , stedfast in Faith , ardent in Love , and ye will move the Trinity , to send forth Decrees for your enlargement . Then again was given into me an Idea , as the Dr. and I did mutually joyn in Prayer , in , and for the same thing , that our Condition was like to Ionah , swallowed up in the Belly of the Whale , shut up in the House of Death , enclosed in the Body of Sin , round which the Seas and Floods did beat upon , and the Deeps did roar , and boil as a Pot of Ointment . All which presented this World , with the mutinous Spirits , that are as the restless Waves , that would as the Belly of Hell devour us , if not bounded . It was thus shewed to me , that the true Prophetical Ionah was in us , who was cast into this boisterous Sea , which would drown the Prophetical Life , but that the wise preventing Love of God hath provided for Ionah's safety in the very Belly of Death . Out of this Grave the Lord our God doth hear our Voice , though the Earth with her Bars are about us , yet said the Living Word , out from Corruption your Lives shall be brought . Thus Death shall not at all hurt you , let not your Souls faint , but direct your Prayers to the Holy Temple ; that so through great fervency , from these nether Depths you may there into enter , and from Death's Bands ye shall beloosed . The Body of mortality , as the Fish , shall vomit you up , when great IEHOVAH shall once the Word give forth . These Openings are still for your Support . February the 21st . 1676 / 7. I saw a Vision thus presented to me ; I did see a green Cloath-Covering , which was sown over a White Sheet , which was let down , and I was bid to unrip it , which after a metaphorical manner was done , I know not how . And under it there were Creeping Creatures , that were of a devouring Quality ; then under the Linnen there appeared a Lamb pure and white , with sparkling Eyes as Flames of Fire . Which thing considering , it was thus opened unto me , This was the Face of the Covering , that the Word of Command came forth to have unripped , and taken off . By which the very inward ground might be discovered , where the fatned Beasts did lurk under , who by the Covering were bounded . But now the shame of their Nakedness did appear , so as they crept away , and could no longer abide , by reason of the Lamb's sparkling Eye , which caused the Remove to be made ; saying to me , Now give place , who am come to scatter , and destroy all of this evil quality from before my Face . I can no longer bear this Covering upon me , this partition Vail must be rolled away , even that dark Body of Sin , which hath been as a weight upon the Lamb of God. Whose Eyes do pierce to find out every thing that hath made a breach , that so the Heart of God should not be concealed from you : into which you could never see so long as this thick dark Covering remained , whereby hid hath been the very Original matter , that hath brought in all the Woe and Sorrow . For which purpose by way of this Similitude , you may come hereby to understand the force of that great Love , that moveth to lay all naked and bare , that so through the medium of that light Eye , which did lie under covert for a time , ye might see the Image of that Sin-breeding Beast , that could multiply into such encrease under the green Covering . Whose Seat and breeding-place shall make discovery to the most innermost Ground unto thee , that so thou mayst be at rest , from the source of Sin 's working property . Let us in the first place now make enquiry into the Originality of this Monster , how he came to have a Being . For in the beginning of the Paradisical Creation , all was created by God , comely , good , and perfect : how came then this strange Essence to be brought in , to dispoil and alter the whole Heavenly Course of things in this Paradisical Creation ? Now know , that before this , there was a Creation of Angelical Hosts , as an immediate product from the everlasting Being . Who delighted to generate Thrones , Mights , and Powers , that so God through distinct Existencies of Celestial Spirits , of that high Angelical Order , might come to manifest his Attributes , which before lay void and hid in an Eternal Stillness . So as here was the Angelical World in pre-existency before the Paradisical . The Superiour Heavens were furn●shed in the first Place with Dignities suited for God's own peculiar Habitation . Of which Number , there was a Spirit of high Elevation , that did awaken in some of them , who were Principalities in this Kingdom , to exalt themselves equal , or above the Lord their Maker . For which cause , being cast out from the most meek and holy Presence , they consulted how to spoil and infect , having great Envy against God's new Creation , and formation of Man in , and after the express Image of himself . This blew up their Coals of Jealousie , and fiery Indignation , which as deadly Arrows were soon sent forth ; namely , so soon as Adam came to have an existency . He must be tried by this subtle Serpent . And the first onset was , whether they could by their Magical Art cast him into a deadly Sleep ; that so thereby his Impotency might be manifested , stupifying his seven high graduated Faculties . Who hereby before he was aware did loose his Virgin generating strength : and whereas it was said , That God cast him into that Sleep , the meaning is , God suffered it , and permitted the probation to come upon him , to see whether he could stand this first Insinuation , which was by some secret Poyson , that he had drunk in , from the fallen Spirits , who had somewhat already of their evil Seed cast in . In that God said , Seeing Man is already fallen from that primary force and strength , that he cannot bring forth from that Virgin Female property , Now it will not be good for him to be alone : he shall have a Companion answerable to his present state , which is already lower by many degrees , then when the pure immortal Breath did enter in . But had Adam with his Eve here staid , and had not been brought in a further Premunire , Mankind had not seen the Sin fatal Death of Mortality . But the Serpent seeing his Invisible Sorcery had taken so good ●ffect , he now is more bold to adventure upon the second Tryal , suiting his Temptation more subtlely , telling them they should be as Gods. Which was an inducing Argument , at which Sugar-Bait they presently nibled , and did eat of it , and in that very moment were turned into that mortal Beastly shape , the Figure whereof you do to this Day wear . But well had it been , if this had been all the injury ; but oh the Serpently Seed was cast in there , who at once sent in that Poyson , that hath had its death operation ever since . Thus you see the Originality , from whence ye have derived your Earthly Life of Mortality , which is so inherent , that as a boiling Source it is maintained from this strange introduced Fire ; so as though you are in continual Labour , to scum off the Filth thereof , yet it still renews again . So while the root of this corrupt Matter remains , your toil , fear , and care will have no end . Now what is it think ye , must enter in so deep , as to suck out the Serpent's deadly Sting , that hath made all this disorder in Nature ? Many Medicines have been applied , and some have been safe , and undoubted of , yet they have not reached the place of Sin 's Conception , to destroy both the Serpently Seed , with the first Earthly Eve , which is the Mother of all Living in the Earthly Property . Her Womb is fruitful , still to b●i●g forth Viperous Thoughts , and evil Earthly Motion from a flowing Source throughout all Generations . Now you will say how and by what means shall this be remedied ? You cry the Power is not in us : how can that come to be nullified , that is so essentially in us ? The Boughs may , while but tender Boughs , be bent ; and when strong grown , they may be cropt ; but the stock , as a deep grounded Oak , our Arm is too short to reach : We cannot move it , the very Earth will rend and shake , when ever it shall come to be displaced . Hear now and consider ye , whose lawful Objection is come before me : it is granted to you , that the everlasting Father through the Mightiness of the Spirit in the Lamb's Nature , must displace for you the Root of this Oak , that is so deeply rooted in the Ground of Nature . But what Tool or Instrument will he take in his Hand , but the Ax of your Wills. Then a through stroak will he strike by the piercing Eye of his Spirit , who seeth the very depth , from whence its Essence doth proceed . For without a discovery made , where the Cause of this defect is , nothing hereof could be made , or for you wrought out . Therefore the Lamb of God is come , the Vail of Covering to unspread ; that so by the sparkling Fire of his Eye , ye might see from the Depths beneath the Birth-Source of Sin , which doth open wide . Also with the same Eye , ye may behold within the heights of Sion , a flowing Ocean of molten Gold : to this for healing do ye fly . For no other Medicine can heal the S●rpent's Sting within you . These are the Golden Floods , which by the Spirit are daily poured forth , to drown the first Birth of Eve ; that so an end may be of that generating Source , and her Womb for ever henceforth may come to be barren in you . To which end , Orders and Decrees are made in Heavenly Places , that Virgin-Wisdom shall take place in her room : and her Seed shall be destructive to the Serpent's , and to all his Hierarchy ; and you shall see his Head-Power bruised to purpose , when all Sin in its Originality shall be blotted out by the Hand , and working Source of the Deity . Who will give also to you the Key and Chain of Power , that so in the Name and Authority of the Lamb , ye may take hold on the Dragon , and bind him , and shut up his flowing Source of Evil , and with the Seal of the Living God , to seal him up , that he may find no way to come out of his own Lake , to corrupt or deceive you any more . Then you will begin in all stillness upon the Earth the Reign of Christ within the pure Region of Wisdom's Climate● For in the Singular Number , it will begin to work forth . The Day therefore is near or far off , according as ye are carried forth in Zeal , Power , and Faith ; hereunto giving up your selves totally , to observe the Word of Wisdom : In which whosoever are found so doing , they shall all be Crowned with this Diadem of Power . February the 22d . 1676 / 7. This Word spake thus to me , do ye joyntly put on the Body of the Love , in which the Spirit of Jesus will make known the Father of Glory to you , for an Everlasting Reconciliation , as to Children new born . February the 24th . 1676 / 7. Feeling great Peace and Joy so long as I could restrain the moving , acting Life of Sin , then I did obtain near access to the most Holy , during the seasons and times , when I could reign over all the Region of Natural Sence . Which the Interiour Spirit may thus keep upon its Watch-Tower ; so it would then be altogether a subject meet for the Holy Trinity , to open the Depths belonging to their Immense Love-Being . Which by reason of these Cloudy Vails are little understood : for when I did measure my self at such a time , when so raised , as to desert all , that might be called carnally rational ; then little enough I seemed to be , so light and so free , so purely sprightly , to pass through the Glassy G●te . But while I am again cast into the Nature of a gross thick Body , tinged with Sensibility ; then no Ability there is for me to pass , where I would . As the Day and Night be thus in a moment still of force , to oppose each the other in the divided Property , till the everlasting Day of the Spirit shall altogether dis-inherit the dark benighted Sense . Whereof hopes given are by that Spirit , who thus spake from my Lord Jesus , putting this Question unto me , saying , How dost thou think it possible to know the Majesty , who is encircled in such excessive Light , whilst thou livest in so many Degrees below the Seraphick sphere ? For great is the remoteness that may be from hence to them . Who altogether are confined to a Terrestrial state . For in that Word is weight , that divided hath the Spiritual in , and from the Natural . Who is uncapable to know , discern , or judge of any matter , but what is his own : that is , which lieth within the Sphere of his understanding , as a rational Man , who is wise for himself . Which Wisdom is all to protect and hold up , and save what is to be cast down , and be destroyed . Thus the Serpently Birth of Wisdom , will hold its own , in opposition to the pure , meek , essential Being and Birth , which is from the Spirit . Who is a great Sufferer , while he is so near adjoyned to the Natural Man , who is a fit Recptacle , for what this evil Principle can shake him withal : which the Prince and great Commander of this World , will enough of this trash and earthly stuff● load him withal , to give the mind full employ to prevent that which is Sublime and Celestial . Therefore , in vain the Scripture hath not said , None can know the Thoughts of a Man , save the Spirit that is in him ; that is , none can pry or reach into the subtlety of the deceitful Heart , that is working and busie , minding and Plotting , to compass the heighth of earthly things , to which his Life would wholly extend : As desiring to know nothing more , or above , or beyond his Natural Sphere ; being satisfied with the sight of his Eye , with the hearing of his Ear , being wholly taken up with what is mistred from this mortal state , which finds out a daily variety to hold this Life in Captivity . Thus you see the Earthly Man made out ; he is distinct from the Heavenly . He knows nor perceives nothing of the Spiritual Man's concerns , but as living in one and the same Body , hath great advantage to interfere , and cast in many times his cloudy Reasonings . This natural part as the Night doth cleave to the Day , but yet they have their divided Court : they may be possiby kept a part , through the constant Watch , and Calling in Wisdom's succour and aid . Eve's Birth is yet permitted , thus near Immanuel's Nature to live for probation . For the Dragon must try successively upon every one his Temptation ; Which could not be , if he had not recourse to Eve's depravity , that hath lodged you in Elementary Bodies , by which the Strife is occasioned . For the Serpent doth make great claim , to what he finds sticking and still abiding within the corporeal case . Which hath so degraded you , as to the Visibility of and from that God-like Image , in which ye once were considered ; as now verily ye little differ from that low degree of the pure Animal Creatures ; but that your inward Mind is yet of a superiour Magnanimity , that was still kept and preserved within the interiour Faculties ; thought he outward Image of Glory did forthwith fade , through the closing with the Temptation : from whence Hope there is , that the Stem of the whole and Eternal Matter , being yet left for Attraction , may assume again its lost Paradisical Body ; through the Gift of the Holy Ghost . For if ye once come to recover your inward Spiritual transformed Might , Power and Purity , the outward , at your pleasure will be for alteration . For the way to the Tree of Life will be known by the Spiritual Man : which being fed upon● will operate for another manner of Covert , then a Goat-like Skin , wherein is your deformity . For the Spiritual Man born again , will be so wise and knowing , as it will lose nothing , that doth belong to it upon Election ; though for a time , Nebuchadnezzar-like , driven out from his Paradisical Kingdom hath been , to feed amongst the wild Beasts ; whose gross Body sucks in answerably what this low Element can afford him . This is the earthly Mans Portion , till he be Born again into the Spirit ; then he comes to a clear Understanding and sound Judgment , and calleth over what Heavenly Revenue doth belong to him . Another Heart and Spirit is returned , which makes him for to see and loath that former Image , wherein all of the Earthly was found , conversing daily amongst Men in Beastly Shapes . From which by the mighty Birth of the Spirit of Jesus , you are returned , to get establishment in your own Kingdom . Who are true Heirs thereof , through Love's Adoption ; but not being come to the full Age , are not to have yet the Reins of Government wholly put into your Hand : this is reserved for a full grown Spirit of Wisdom , which will spring in you by degrees . But this is now doing for you , saith the deep searching Spirit , a Catalouge is making out of what Goods and Spiritual Stuff do belong to you , that so you may know what ye have to trust unto , and so set your Heart thereupon . Your Heavenly Father would not that you should be kept ignorant of what is your Eternal Dowry ; For the knowledge of this will act you forth answerably , into all Deified greatness of Spirit , as expecting such a Kingdom to come , and such a Priesthood of the highest Order to be given to you . All which is to make you , for to bethink your selves , how for to carry it , while in this World , ye shall be vied withal from mighty Powers and Principalities , that Command all Delights and Pleasures , that the visible Earth affords . But these must be nothing available with you , who do proceed from another Line , therefore do you only mind the things of the Spirit , none else can know them . Therefore marvel not , that they are despised by all other , these special things are only registred in the Book of Life for you . The deep searching Spirit may look here into , who is privledged to take out of the Original Copy of your Father's Will , what he hath alotted you in matters Eternal . Upon this free Discourse and Conference , which flowed as Oyl , to make the Lamp of my Understanding , for to burn bright , that so I might be of a quick Sight in Spiritual Things , yet more deep to see : Who here could not be at rest , till the Spirit would give to me a particular of those rich Immunities and Glories , that so we , who herein are concerned , might wholly be taken up , in a satisfying Joy with our own Spiritual things , and mind nothing more , of what is another's in Earthly things . February the 25th 1676 / 7. IN the forepart of the Night I was moved to pray , for the Priestly work to proceed forward , in that the most inward Court might be manifested , which was now upon the revealing . Then , said the speaking Word , Lay aside , all which now as a weight doth , rowle upon you . After this Word falling into a Sleep , I saw the Doctor 's Figure , cloathed in an Embroidered Robe , like a Priest's Cope ; at which with great Joy I congratulated him , hoping hereby he should come to have more open access , into the most Heavenly Place . For this Word was with me for him , which was spoken to Ioshuah the High-Priest : thus saith the most Holy , if he shall walk in my Wayes , and keep my Charge , and abide in my Courts , then shall he be a Priest , over my House . Even so , Amen , make thou him meet for it . The Doctor and my self then being met at Prayer , where we did feel the Life to move vigorously , towards the Conclusion of the Doctor 's Prayer , this Word spake in me , Pray evermore , and faint not : for what my Spirit shall pray within you , the same your Advocate doth convey to the Father with Incense . February the 26th . 1676 / 7. Somewhat before Break of Day , I did see two Persons , that were known to me , in a Boat without Oars , as upon a Sea. Upon a suddain a great Wave of Water broke in upon them , whereupon the Boat began to sink : upon which the one unstripped himself to swim to save his Life ; and seeing it in absolute Peril leaped out ; upon which the other with her Cloaths took hold of his Arm ; and thereby plunged him into the Sea ; upon which I cried out , saying , Lord save him . Upon which he did rise , getting from that other , who did take hold upon him . Then a gallant Ship did him meet , where on a suddain , I found my self in , and therewith great Joy did take in the Person that swam ; but the other could not be seen . So , after this , we removed away with quick sayl to the desired Haven . After which , considering this strange Presentation to me , what it should signify , I had only this Word , Take thou up this Parable and say , How thou sawest Two in one Bed , the One through great Favour taken , the Other left . March the 1st . 1676 / 7. THis Morning this Word greeted me , Oh! what of Flesh can live , when the immense Deep shall be searched out by the Spirit ; therefore consider what it will be there , to know the things of God apparently . The anointing shewed now the great disproportionableness , betwixt what was to be known of the things of God , and that of Man ; who , tho' he be degenerated , and hath lost all Propriety in Spirituals , yet is born an Heir to Terrestial things : and hath such a Spirit as to understand how to contrive , and make out for himself another Paradise ; to which he bends all his force and might , to imitate what was lost ; and doth answerably effect great things by rational Wisdom and Industry , as belonging to this Principle . So that though he hath lost the Knowledge of God in things Celestial , yet through Toyl , and Care , Sorrows , and Fears , he hath recovered temporal Revenues , as his own to live upon , and to take lawful Pleasure in : Nay , the Natural Man may go much further than all this ; who in the more sobriety of Morality , from a Light within , may be convinced of that Duty , and Necessity , and Fear , that belongeth to that God , in whom all Live , and have their Being ; and therefore may shew by a kind of upright moral Conversation , the Law of God written in their Hearts according to the Letter . As it is said , their Conscience accusi●g or excusing according to Truth or Falshood acted by them ; for by Nature things contained in the Law may be done ; so that you may take in this higher degree of things into the knowledge of the Spirit of a Man , as an earthly Man , and yet not able to receive or comprehend the more high , wonderful and deep things of God. It is only possible to that which is the meer Birth of the Spirit , distinct from the Earthly . Now then , said the most holy Anointing , that ye may know , that this Spiritual Man is born , shall appear , by what shall be revealed unto it . March the 2d . 1676 / 7. Now as to the things of God , which are given only to the Spirit of a Spiritual Man to find out , verily they are so great , various , and numerous as in times Volum● they can never be unfolded . Only the Spirit , for the use of this new Born Creature , or Spiritual Born Man , doth bring down a Breviate of those invisible Things that are in heavenly Places , or rather that are in God , who is the Original from whence all glorious things , that are in Existency , are brought forth : which may be named as the Back-parts of God , framed and stretched forth into a Light Seraphick Globe , which God furnisheth with his own Majestick Forms , which no one ever saw , or therfore can take upon them to describe . The Spirit only hereof can make report to the Spiritual Man , while yet imprisoned in a corporal Shrine and Shape . But you will say what more of the things of God are discoverable ? when you are wholly in the Spirit , you need not thus Quere : but in the mean time there is a Spirit , which will take it's range for you , to view the Fathers , Goods , Poss●ssions , and Eternal Lands , because as Heirs ye are concerned thereunto . To proceed then to the heights , depths , and bredths , of what are yours in Reversion , within the Circle of Mount Sion state . Consider then what of God's is there , they are all yours , as ye stand engrafted into the Tree of Life . Now what hath the Spirit found out in all the heights , above this earthly Sphere ? First into Paradise it doth take its Flight , where all things are in good Order , and flourishing state , as before Adam had lost his Virgin Mate . Paradise is now stock'd again with such as have waded through the floating Sea of Sin and Mortality , in order to the putting on that image of Purity , where the least Guile or Fault may not be found in any there . The Spirit doth see all in wonderful Harmony , for this Voice was heard to say from the high and lofty One , with Men risen from the Dead I will also dwell , though it be alotted for a time to be a separated Mansion , till all be gathered into ●that one superior Kingdom . Thus you hear good News , that is all rich and flourishing , within the Paradysical Kingdom , no decay since Adam's day , but much encrease and augmentation is daily through the Resurrection of a Spiritual Man. March the 3d. 1676 / 7. These things whereof an account has been given you may be defined as the local Place of Paradice whereinto Spirits separated in a natural Death , putting off there mortal Bodies , do enter into it , and there put on their Virgin Body ; which doth prepare them to meet their Bridegroom , who from thence fetcheth them up to mount Sion . These are such , who in this very time , have fought the good Fight of Faith , and had very near overcome this World. What is lacking to make them fully perfect in this Paradisical Place , they are appointed to stay here , till all their Bridal Trimming be finished ; and they find , that they can pass the way to the Tree of Life , through the flaming Cherub , who still is a Guard upon that figurative Tree . In that place holy Angels do there also wait by their course to minister to those , who do come here as designed Heirs of that more glorious State , which in Sion is revealed . This is some part of those good things , which belong to your Eternal Father . But to open to thee a further Mystery ; which is , what may be entred upon in this very Life time , know there is a mystical Paradise , as well as a local , which springs metaphorically , opening from a pure magical Center ; this is a wonderful state to know and wittness : it chiefly stands in divine Visions , Revelations , Ideas , Presentations , Manifestations , in Sounds , Trumpets , Voices , in Speakings , in Powers , Raptures , Joys , and sensible-Feelings : I say all these Golden Springs do flow from out of the Bowels of the new Paradisical Earth . This will amount to your present Peace and Joy. Wait I say to feel that . Now that your Spirits may give a Seal with me , that ye have received the anointing , and that you do walk with your Spiritual Man in this Paradise ; where you do often hear the Eccho of the Bridegroom's Voice , calling to you still to hast the getting on all that which will make you look sweet and amiable , and the fragrant Sweets that may you perfume and scent , that so all your Garments may smell of these Beds of Spices , upon which you may stretch your selves . Here a while confined be to dwell after the manner of Spirits in Spiritual Bodies ; till you shall all of this visible Orb over-come , and much excell all Creatures in it , having the Tree of Life to live upon . Which is that , which will rarify , and put upon you a more transparent Body ; for they who here do daily feed upon it , shall be in good deed metaphorized . Behold to you , this Paradise Gate doth open stand , and what of the things of God is there , not only to know , but them as your own to enjoy . But this Word of caution to you , who resolved are to tast more deep of these flowing Sweets , take heed of the Laws of Paradise , which once in particular were given to you , remind and observe them . For you must not be in the Quality , halting between two Principles , but here keep company each with other , and your Jesus will most frequently talk with you , and shew himself according to the Love's betrothment , that is made a fresh with you in this Paradise . March the 4th . 1676 / 7. The GLASSY-SEA . Now from hence , the Spiritual Man must make another remove , to see what doth lie for him beyond this , among the pretious things that out-flow from that rich Ocean-Sea , which is betwixt Paradise and Mount-Sion . This is that Glassy-Sea spoken of , which doth encompass the Beloved City , where is the residence of God , your King , and the Throne of the Lamb , and the Seaven Sealing Powers , that do go forth from the most Holy One. Now this Burning Sea is for Probation : who is able to pass through here , but they who have got a thorough Victory over the Beast and his Image , that nothing more of his Mark do bear . They , and they only can stand here ; because they are signatur'd from this Flaming Glassy Sphear , that will make your Bodies Clear and Shining as the terrible Chrystal . Oh then qualified Seraphick-like , enter into that Jasper City , which is all Light : where-unto coming , the Pearly Gate will open wide : the Door-keeper there knoweth well who are worthy , having the Register Book in his Hand ; where-into will be given you to look , that so ye may see your own Names , and thereby have boldness to enter among this great and glorified Ass●mbly . Where a Seat among the Elders is prepared ; when once arrived here , you are past all future Dangers and Fears . Who but the great and mighty God and King , so soon as you do here appear , will hold out his Golden Flaming Scepter , and bid you draw more near : and take knowledge of him , who hath thus prepared all these good things , after so much Tribulation suffered in the Flesh , for the Over-comers : Therefore , saith the All-searching Spirit , who hath foreseen all this for you ; think not much , that ye are called hereby , out from all Terrestial Things , yet to be a great Seperatists from all of this visible Creation , and from the Inhabitants that are so strongly centred with the Earthly Life ; who may infect you with their poysonable Fumes , and spot your Paradisical Lilly , while it is upon its new Blossoming ; for to this End , I have revealed these great things of Paradice , and of the Holy City to you , that so it might be as strengthning Food , while ye are in the Warfaring state . Care not to save that Life , which stands upon Worldly Interest ; but study daily to loose it , then shall you surely find that , and much more , than is yet declared of the things of God. For greater Secrets within the Bosom of Eternity , may yet be revealed to the Spiritual Man. Who shall for this purpose and use give up their pure Minds to Wisdom's private Cabinet , for to be filled with her daily Treasury . Whose delight is much with such , who do stand clear from all Creatures , who are apt to ens●are with corrupt Communications . For who doth know the full Extent of that Natural Law , but such as have received it from the Mouth of Jesus ; none else are under such a strickt Obligation . Therefore upon you , who have so greatly sought this Favour , as to come within the compass of the Nazarite Vow , keep to it , and do it not forsake , upon your Spiritual Life Peril . But if to this Vow ye do keep , then all those rich and unutterable Perfections of Glory , which are in Paradise and Mount Sion , shall be your Portion and Reward . While this was Opening upon the Author , the Distinction of the Mount Sion and the Jerusalem-state was not yet so clearly revealed to her , whence she comprehendeth them here in one : which was afterward more distinctly and fully Opened in the Revelation , of the Eight Worlds , as they were made known gradually and Experimentally to her . Which she thinks fit to declare in this Place , as well with relation to this , as to some other Passages , which she would not at all alter , but leave in its first native simplicity , in which it was delivered down . March the 5th . 1676 / 7. Rules given , how a Spiritual Man is to walk towards God , and those that are without ; who are not in the discerning of the Lord's Temple-Body , into which there must be no thrusting in that which is unhallowed . FIrst , as to the Lord , the Spiritual Man stands in that high Relation , as he is perfectly under the Law , and type of such an Eternal Obligation , as to do nothing but by Counsel , Commission , and Ordination , still having recourse to God , as his Father , and to the Lord Jesus , and to the Spirit of Wisdom , who is at hand to direct every Thought , Word , and Motion . Be chast keepers at home ( is a Spiritual Charge upon the Spiritual Man ) in God , his Habitation . Where all his Content and Pleasure is to be taken up , not gadding with the Eye of his Mind out of this Spiritual Holy Place . Now as to Crea●ur●s , how to walk to them , who are of the Earth . All care is to be had , to maint●i● a wise and holy distance , as our Lord Jesus did , giving no offence to the Caesars of this World about their Dues . But have no Fellowship or Conversation , more than what is of absolute Necessity . For he can hardly match our spiritual Man to any Being , that will suit it but God himself , into whose Bosom it will fly , like to an eage● Bird. Remembring we are to be redeemed from Men , and not to walk as Men in the Flesh , but as those , who are justified in the Spirit . Keeping Company with the Flocks that are come forth all washed in the Blood of the Lamb , who is that Shepherd , who will sound his sweet ecchoing Trumpet of Peace , Love , and Joy , wherewith we may be so inebriated , as not to go out of this Fold to other strange Flocks , where only Goats are , who are excluded from the great Shepherd . March the 7th . 1666 / 7. This Word came also to me , I again will choose a Disciplehood upon the Earth , who shall know me in my inward Spiritual Figure , as I was known in former times , by a terrestial Voice and Shape . Now I will walk again upon an invisible Earth , where none but the Spiritual Man can understand my Speech , or see my transformed Shape . To such who are my chosen Disciples , I will appear familiarly . Behold I am upon a new Election , to call such who are found in the Crown number Roll. Now one by one , till an encrease may be of this holy Priesthood to the Hundred and forty four thousand . Blessed are they , who are the first foundation Pillars of this Virgin Church , upon which , I can allow to be found neither Wrinckle or Spot , for if Faulty , I cannot be their Head , to walk among those , who in any wise are Defective . For the Case is now clean altered of what it was in the days of my Infancy , when I broke forth in the fleshly Form , it was of necessity a Tribulated suffering State should succeed after me , that so Sin might expire through daily Dyings , which did take great effect among my Disciplehood in that Age , but they deceasing before he reaching to that perfect Date , of what was to be the Churches glorified State : Now something greater and more perfec● is to be revealed , after so long and cloudy a Day of Apostacy . A sparkling Star shall rise out of that Orb and Climate , whereof it shall be said , this is Wisdom's fruitful Day ; out of whose eternal Morning Womb , ye shall see bright Stars of Glory generated for a glorious Temple . Who then will now sound this my Trumpet , and will call to break away from their iron Yoaks , to come to be dignified , as hewed Pillars for Wisdom's Temple to be built upon , Oh! what saith the Spirit , who shall I find that can say , accept of me for holy Use , who without shadow of change , will no more turn into this World. For such a Pure and Apostolical Foundation the Father of Spirits will lay for his corner Stone , yet in the Earth again . Who will open in some such first , that in a seperated Mind and Spirit , do wait herein as Virgins , not as with a double Eye , to look forward and backward , up and then down , no such unsteady Spirit will ever be taken in : Therefore the Spirit of Jesus doth give you this seriously to weigh , as a seasonable Caution , who would that this Prophecy might be fulfilled on you . Oh , pray for Stability and constancy continually . March the 8th . 1676. A Vision which I saw . I with another Person was walking and conferring about the things of God in a by-place , where no resort of Creatures use to be , nor any did we see . But suddenly lifting up my Eyes , upon a lofty Tree , I saw an Eagle's Nest , they b●ing fledged , did all present themselves to view . The old one was flown from them , to bring Provision to them . At which sight of these young Eagles , we who walked together consulted , how to take them , and to bring them away as a Prize . While thus considering how to climb the Tree , we were on a suddain carried level with the Nest , and did not know how we got so high . But one Eagle I did see had fluttered out , and hung by the Twig of a Tree all martyred , the Legs and the Neck all Bloody and broke . The rest suffered themselves to be taken , though they were so strong and fledged , as they might have flown from us . But that other Person took the Number of them , which were Six , and I did receive them into my Apron , and so as strangely we were let down from this high Place , as we were drawn up to it . After this I set the Eagles down , and they did very tamely eat Bread , which I did provide for them . I did remember nothing further hereof . March the 9th . 1676. But when I came to call over this Vision with all the Circumstances of it , much from the Lord was opened to me from it . Whose Spirit did immediately open this , as he did the Parable to his Disciples , as when he appeared in Person upon the Earth . For this Word did through me pass , Thy Jesus is at hand in Spirit to give the meaning of these presented Similies ; that so a Teaching by , and through all ye may obtain , for the perfecting , of what doth remain behind : that so ye may be gathered up among the Eagle train , with that mighty Throne Eagle to Reign . The Interpretation of the Vision . Then was the Vision , which I saw , thus Interpreted . The lofty Tree which thou didst see in that desert Walk , presents that living Tree , whereto none can reach but such , who be of an Eagle birth , whose Eye is fixed steddily on high , where that mighty she Eagle hath fixed her Nest , as in the munition of Rocks , there to hatch her Number Seven . Who then is this that favour hath found , and that leave should be given to build upon this Tree of Life , where of the holy one hath given such charge to the watching Cherub ? In plainness of Speech then , it is Eve her self , that hath lain long as dead under the Tree of Good and Evil , whose time of raising is very nigh , But with what Body , will she now be raised up : Look and see , what is Prophecied of her ? Then I was pointed to the 6th . of the Canticles , ver . 8. Who is she that looketh forth in the Morning , fair as the Moon , clear as the Sun , terrible as an Army with Banners ? Then again ver . 13. which was opened to me , to be the Resurrection Call to l●psed Eve , Return , return , O Shul●mite ; return , return . Thu● the lapsed Soul of the inward eternal Man is this fallen Eve ; here she is called to return to her Restoration State , that we may again see her as bringing forth another more happy Generation , a true Eagle Off-spring indeed . But how , and after what manner shall this be , My Spirit was in deep Query : as also when it should appear ? Then it was thus said , Know ye not , that Eve lost her Virgin Eagle Body , and so hath long been sown into a slumbring Death , in Folly , Weakness , and Dishonour ? But now the Life-Tree hath so fluently conveyed it self in this long Vacation , as to raise Eves dead Body in the Strength and Honour of the Eternal Virgin Wisdom of God. So as old Eve will now come forth as a mighty , strong , terrible Eagle . And henceforth will more wisely build her Nest , than at first she did , through the Lord's permission . For now she will be dignified with the Spirit of Virgin Wisdom , to outvie the Serpents Subtilty , according as it is written , She now will build her House , or Nest , more sure , to wit upon seven Silver Pillars . Which do present , the seven Eagle Birds , which were seen in Vision ; they Wisdoms fi●st Brood shall be through Eves Wombs Restoration , who will bring forth a most glorious Church in the Earth , without Spot or Wrinkle . Wisdom hath made choice of Eve , for to be her Mate ( that is the lapsed Soul of the inward Man , ) whose Hand must help to build this Nest for her . Thus choice Eagle Spirits , will be raised up , out of old Eves Dust for this use and service , to be Members of this perfect Church on Earth . You may evidently see with an Eagle Eye , that thus , and after this sort , a new Virgin Body must be raised up by Virgin Wisdom in this World , for the Spouse , and Church of Christ , and so for every Member of that Body ; and so consequently for every lapsed eternal Soul to be cloathed upon with its new Virgin Body . Oh! who then will strive first to mount and fly up in Spirit , liberty hereunto being , granted from the Power of the risen Body , to prepare the First Matter for this Nest ? Because this Tree of Life is so pure , that nothing , but what is of its own , must come upon it . Which are the young sprouting Twigs , and golden Leaves , whereof the matter is to be , which are no other then as in the Mystery . Hereby they signifie a pure , solid , weighty Off-spring of holy Cogitations , Words , and Actions . Which do ye skilfully unite for this purpose , b●inging nothing out of the low , ●●ru●●y Principle to enclose here : Then your defence will be mighty and sure , and your Bread and Waters will be serene . The true Eagle Bird need not fly far , the Tree of Life so nigh , here are still fresh Fruits upon the Branches , from it by no means start aside , but keep close upon the Nest. You cannot yet be able to conceive , what here by abiding close , may be brought forth from this vertual Eagle Body , to wit , Throne Eagle Powers , mighty to ascend to the number seven . But if any shall look again downward , into this Principle to descend , before it is fully Feather'd , great damage and hurt will necessarily accrue , as in the Similitude I did see . Therefore cau●ion take , and let none trust themselves , that would be of this Number , to wander out before their time : Ye had need to be strong , as Eagles , to encounter with what aversness you may meet withal from this lower Orb. Therefore abide till full ●●edged in Wing , ye shall be able to fly , and mount away , when any creeping thing , or hurtful Beast shall set upon you from this low World ; then fly to your munition Rock . This is allotted , for your more constant place of Dwelling , for to be , which so near bordering is upon the Heavens of Heavens , where the immense Deity is Resident . Who may appear , while we keep oft to his Eagle Off-spring : For when you come hither to Paradise , there is still another Principle , that must be passed through , which will be very easy , when ye shall bear this risen Eagle Body on you . How suddenly will the ghostly Dove bring you into the very third Heavens , there to see your Jesus with your Eagle Eye , as Iohn Personally did , when he upon the Wing of the Spirit was risen high : Possibly somewhat of these Glories may be seen before ye actually enter in . For blessed will they be called , who are flying Angels , that can declare what they have heard or seen in these higher Worlds . These are they who shall bring down glad Tidings to the elect Number . When any of these begin to sound , the Tabernacle of God will out of the Heavens descend . Oh , what of Flesh shall live ? When the mighty Eagle shall call her own away to behold , what she doth unfold within the third Principle . The fight of the Eye , and the hearing of the Ear in that eternal Sphere , will so fill all with the Melody and Joy of the holy Ghost , as nothing of the earthly Sence of things shall , or can enter into this Eagle Brood . Now hereby try your selves . For the understanding of the foregoing Mystery , you must then know , every one of us have within our selves an inward eternal Man , and an outward Man. Now the inward eternal Man hath within himself his own eternal Adam , and his own eternal Eve. His eternal Adam , is his own eternal Spirit within himself , and his own eternal Eve● it is his own eternal Soul within himself . This eternal Adam and Eve in themselves are now to be considered in their fallen and lapsed State , as both being separated from their first , true , original Mate , to wit , from the eternal Virgin Wisdom of God , who was united to both these in Paradise . For they both sinned in Paradise , then lost the Life of the Virgin Wisdom of God , and their Virgin Purity in Paradise . And therefore their true Mate being lost out of themselves in Paradise , they were driven out of Paradise . For when as before the eternal Spirit in Union with the eternal Soul , both being united to their true Mate , the Virgin Wisdom of God , could , and might have brought forth a holy Generation in their own Image and Similitude , like unto themselves in Holiness and Righteousness , and in Perfection . But after that the eternal Spirit and Soul had sinned in Paradise , that is , after the eternal Adam and the eternal Eve , belonging to the inward eternal Man , had transgressed in Paradise , and were ejected out , then they lost their fructifying Power , and then they could not bring forth a holy Off-spring . Now this eternal Eve , which is the eternal Soul , belonging to the inward Man , is called to return to her Restoration State , and to return again to her first State in Paradise , and to reunite her self again to her lost Mate , to wit , to the eternal Virgin Wisdom of God , and then her Womb should be fruitful again , and she shall bring forth none but Eagle Birds , none but a holy Off-spring , to make up a perfect Church on Earth without Spot or Wrinckle . Here is now a Prophesie , a Prediction , that now the time is come , that this eternal Eve , which is no other but the inward eternal Soul in its lapsed State , whose Womb hath been hitherto barren and unfruitful ; but now the eternal Virgin Wisdom of God will sow her Virgin Seed , into her Womb , and she shall be fruitfull , and shall bear Twins , and bring forth a perfect Eagle Off-spring , and they shall make a perfect Church on Earth . And now the Soul in her Restoration shall again be fruitful in Child-bearing , in bringing forth Children to inherit perfect Justification , and perfect Sanctification , and Salvation ; but then this Eve must continue in Faith and Charity , and Holiness with Sobriety , as the Apostle mentioneth , 1 Tim. 2. 15. The restored Soul by its Union with her true Guide and Mate , the Virgin Wisdom of God , shall bring forth a Royal Off-spring presented to be the strong Eagle Brood : and this is the Work that Wisdom is about to do , to reunite her self to the eternal Soul , which is the eternal Eve , as her true Mate and Guide ; and to sow her Virgin Seed into the Womb of Eve to break the Head of the Serpent , then Eve shall be no more deceived , but now shall become the Mother of Celestial and Heavenly Children , all her Children shall possess Mount Sion , and the new Ierusalem State of Glory . This is the eternal Eve , the eternal Soul , which now shall be the Mother of all Living , that is , all her Posterity shall now feed upon the Tree of Life , and thereby become all eternal , immortal , and incorruptible . And all this shall be brought about by Wisdom's Art and Contrivance ; to wit , by reuniting her self to the Soul , and thereby becoming again the Souls true Mate and Guide . This is the State of Restoration , and this is that State , that Wisdom is bringing forth upon the Earth ; and in this Figure of the Eagle birth , Wisdom Prophesieth , and Predicteth , what is near at hand to be fulfilled , and brought to pass , to egg us forward in the belief of it , to be done within our own eternal Man in the work of Regeneration . But now there is belonging to the outward Man , the mortal Man , the immediate Product of the Fall , a mortal Ada●● , and a mortal Eve. The mortal Adam is the mortal Spirit of the outward Man , and the mortal Eve is the mortal Soul of the mortal Man. She is in her fallen State , the Mother of all Living ; that is , of all living mortal Spirits , with mortal Souls , and with mortal Bodies . Her Womb in this state of Apostacy hath been very Fruitful . She hath ever since brought forth in all Ages a mortal Off-spring , subject to the death of Mortality , who have only fed upon the Tree of the knowledge of Good and Evil. She hath brought forth a fleshly Off-spring in her likeness and similitude , and hath had a long Day in the World. Now the Prophesie and Prediction is not concerning this mortal Eve , belonging to the outward Man , in relation to her Restoration ; but it is to be understood of the eternal Soul , that eternal Eve , that hath been so long barren in her lapsed state . But now Sophia will once more espouse her self unto her , and she shall bring forth a holy Issue , a birth of Divine eternal Eagles , to make up a perfect Church on Earth , whereof Christ will be the Head and King to reign over . This is only wrought for explanation sake , that you might not think , that That which is written and manifested from above , in the crystalline Glass of Divine Wisdom , is mere Confusion . Therefore you must distinguish between Eve and Eve ; between the eternal Eve , and the mortal Eve , the one belonging to the inward eternal Man , the other to the outward mortal Man ; and the Prophesie is only to be understood of the eternal Soul , and not of the mortal Soul. Secondly , You must distinguish in the eternal Eve , between her fallen state and her restored state , for the Prophesie is not what she is at present , but what she is to be in her restored state . In the Third place , You are to consider that the eternal lapsed Soul is unable to effect it , but it is the Work of God's eternal Wisdom , who will freely espouse her self , to her again , after this long time of separation and alienation , and then she shall be the Mother of a holy Generation . Her Womb shall bring forth no other Children , but such as shall make their Nest upon the Tree of Life . And these things premised , and understood , the Representation will be easily understood , by Wisdom's Eagles , and confirmed sufficiently by the Holy Scriptures . For you may read that Adam and Eve were both created eternal , immortal and incorruptible Creatures in their Paradisical state , and they both were created perfect , without any spot of Sin or blemish of Weakness , while they stood in their Paradisical Innocency ; and they were both to have brought forth an eternal holy Generation , a perfect Church on Earth , had they remained in Paradise : But sinning in Paradise , they thereby lost their Virgin Power , and so consequently their Virgin Birth , and they could not bring forth a perfect Generation , having transgressed and lost their Virgin Power , through Wisdom's withdrawing and estrainging her self ; therefore they were driven out out of Paradise . But now being banished from their Paradisical Power , and having both eaten of the Tree of Mortality , and having both of them , both Adam and Eve , cloathed themselves with mortal Cloathing , with a mortal Spirit ; that is , with a mortal Adam , and with a mortal Soul , that is , with a mortal Eve , and with a mortal Body of Flesh. Now the mortal Eve hath been very Fruitful in the Birth of her Mortality ; but the eternal Soul , the eternal Eve , that Eve typed out in the state of Paradise , to be the representative Mother of a perfect Generation , to make up a perfect Church on Earth . The Womb of this eternal Eve hath been barren to this Day , but now Wisdom Prophesieth and Predicteth , that she will look upon this eternal Eve , this eternal Mother , and will make her the fruitful Mother of a joyful Generation , but she will reject the outward earthly Eve , and will make her Womb to be barren , that hath exalted her self in the Multitude of her Children , but they were only to be the Brats of Babylon . But the Children of the eternal Eve shall be the Children of Mount Sion , and the Children of the New Ierusalem . And this is the meaning of this Vision , and divine Presentation , for to support those , that wait for Wisdoms Day to appear in Eves Birth , through the eternal Souls Restoration , in Union with eternal Wisdom . It is not only the inward Man , the eternal Adam , that is an eternal Spirit with his Mind , Will , and Senses , that shall now be restored , but also his eternal Eve , this is , his eternal Soul , withal his Affections , and Passions , shall be also restored . And though the holy Scriptures make mention chiefly of the first Adamical Man's Restoration , but yet it also mentioneth Eves Restoration ; I say the Womans Restoration , as well as the Man's . It is also clear , that the whole inward eternal Man shall be Restored , and not only one part of him , not only the Will-Spirit , which is but the superiour part of the inward eternal Man , commonly called the first Adam that sinned ; but also his eternal Eve , that is the eternal Soul , the inferiour part of the inward eternal Man , called the Woman , this shall be Restored also . So that the whole Man with his Spirit and Soul , with his Adam and Eve shall be Restored ; in the Day of his Restoration , when divine Wisdom shall espouse , and contract her self to the inward Man. Oh blessed Day ! Come , dear Wisdom , and finish this Act of Restoration in the Body , Soul , and Spirit of the inward eternal Man , who is hid within the outward . March the 10th . 1676. This Day we were set upon , by that strong Warriour , that had assumed a poor corporeal Shape , to shoot forth his venemous Arrows in great bitterness for to disturb us . Which Grievance I did present in Prayer to my God , that these raging Spirits might be bounded . My Spirit crying and bewailing this wrathful , boyling Cauldron , that the Infernal dark Powers had kindled the Fire hereunto , that so unsavoury Fumes do Daily , as Scurn herefrom rise . I besought then the Lord , that if by any means both she , and we might be delivered from these Buffetings , and serpently Stingings . My Spirit crying , Oh Lord , what have we done that this foaming tempestuous Sea must still roar about our Ears ; Is it needful it should be so ? Then reveal thy Mind herein still further to us . Upon which , I quietly reposed , committing the whole of this Concern to that mighty One , from whom both the Help and Power must only come , to allay all of this boisterous Nature . About break of Day this Word came to me , saying , Behold and see , it is but a Worm , that is of no moment , who thus troubleth you , only the subtilty of the Serpent hath entred to work through it ; but if you knew your own Spirit of Might and Fortitude , ye might easily it suppress , and bring all of this under , and ●o nought . Then again this Word came , saying , To what end is that Nest prepared upon the Tree of Life , Is it not that you might fly away from all these hurtful Beasts ? Why do ye walk upon their Ground , corrupting your pure & spiritual Minds , while ye do talk with serpently Worms ? Consider that to you both is given an Eaglewing , that whenever you will its Ray● out-spread , it will soon release you from all prickling Thistles . Therefore give charge to your fellow Eagle , from him , who is the holy Watcher , that henceforth ye wander not out from that munition Rock● where ye have that , which is more weighty to regard , than all of this low O●b . Then this Word run like Lightn●ng through me ; Oh , faint not , but as mighty Eagles renew your Strength , and then ye will have rest from out all Tribulation . Then this Word immediately also followed ; Though the evil One moves in the form of a Worm , yet fear not , for ye shall bruise him as a Worm . March the 11th . 1676. In my first Sleep , in the Night time , many magical Workings and Ideas were presented to me . As first , a Figure of a Woman , with a Crown upon her Head , who seemed to me to be but of a small Stature , but her Visage was bright as the Sun , and clear as the Moon , with a White loose Garment girt about her with a seeming White Silken Girdle , who came near to me , saying , Behold and see , what ye may arrive to be in me ? And so passed away . Then after a while , there was a Child all Lovely and Fair put into my Arms ; it was all naked , of a smooth shining Skin ; I could not see who it was that disposed it to me , but it was unexpectedly let down into my Arms. I thought it to be very Weighty , though but little ; so passing to go away with it , it suddainly slipped through my Arms unto the Ground , at which I gave a great Screek , and with great Fear and Concern , took it up again without much Damage . March the 12th . 1676. The Interpretation of the First Vision . Concerning this Vision , the Thoughts of my Head were , for the space of time , much troubled , till the revealer of Secrets did expound to me the meaning hereof . As to the first , which was the Woman with the Crown upon her Head. This was declared to be the Virgin-Bride of the Lamb , who came to shew her self made fully Ready , all Bright and Fair , as the Queen and Princess of Heaven . Who hath her place at the Right-hand of the Immanuel ; for so much as this Woman is the Glory of the God-Man , who out of this masculine Nature is taken , according to the Figure of the first Paradisical Man , who brought forth that Eve , that was the Mother of all that lived in the mixed Property of Good and Evil. All of which Off-spring the present visible World doth consist of , which to this Day is under the denomination of the fallen Creation : which hath been upon Restoring ever since the Relapse , but not yet Restored . What then has made it stick so long ? Where is that Woman whose Seed must bruise the Serpent's Head ? Is she not yet made manifest ? Yes sure , she hath been known as to the first Figure hereof , to whom it was said , That this Eve , or first Woman should bring forth her Seed in Sorrow . It hath been also generally concluded , That out of this earthly Eve that Royal Seed should come , by which the Serpent in Nature should be destroyed , which was so suddainly introduced both into Adam and Eve. True it is that the genaelogy did so run from them , to the Birth of Christ after the Flesh , but yet not to be reckoned for Eves Seed : though God said to the Serpent , that he would put Enmity betwixt his Seed , and the Womans . But how is that to be understood ? Not in the Line of natural Generation . Neither was it said that from such a Woman , who lies under the Curse of Sin and Sorrow , that this blessed Birth should spring therefrom . Though in Truth and Substance , a mighty and wonderful Birth was made manifest , wherein a deeper Mystery hath been couched than to past Time , and past Generations hath been Revealed . But now the Hand of Love begins to move , and the Covering is turning away off from such , who are turned in to know the Treasures of eternal Wisdom . The Spirit of Truth is verily at hand to drive and guide the pure Mind jointly with it self , into the Ocean-Mystery , which is God himself in his abstracted Deity , whereinto separated Spirits may very deeply dive , when they are departed from their Earthly Senses . This deep thing , which is upon revealing , I found like a boiling Pot of Oyntment , so sweetly flowing into my Intellectual part . Upon which my Mind as all in a flaming Light was enlightned to see , what under the Mantle did lie . Who according to eternal Counsel , was hereunto fore-ordained , typically to be brought forth in the Line of Natural Virginity , even a Man or Sorrows , and acquainted with Griefs , and subjected to Sufferings , hiding and covering by a Terrestial Form , that sparkling Star of the Deity : Which also would have been obscured , if he had not again risen from the Dead . Which gave the Church a mighty Remove in that day , from shadows , into that which was more Spiritual and Substantial , through the giving of the Unction . Which hath from that Age striven mightily , but the Man of sin still hath been too strong : witness those Complaints , to the very breaking Hour of Mortality , in them that are highest in the Birth-Ministration of Jesus , as working through humane Properties . But then an Objection must rise herefrom . If all this be too short , what more is there yet to come ? Things now have long stood at a stay , what may we from the mighty God and everlasting● Father more yet expect ? that so the Temple Body of Jesus , may not still lie unperfected . Well , what more forceable can there be ? then Christ in the Flesh , and Christ in the Spirit ? Ans. To this there is an Answer , by the All-searching Spirit prepared , there is yet a Virgin Woman to be revealed out from the Heavens , whereof Mary that bro●ght forth Christ according to the Flesh , was but a Type . For it was neither Eve , nor she to whom the Promise was made , concerning that Birth , which should bruise the Serpent's seven headed Power . There must be another Genealogy found out , from whence the Serpent-treader must also come . Look and see , and you shall find hereof is recorded , Rev. 12. To which place , I was by that Holy Ghostly Seer referred , as to a Foundation for this more Excelling Ministration . Iohn seeing this in Vision so long since , and nothing hereof yet produced , let not that seem so marvellous in your Eyes , for Times decreed are in the Spirit , as known to God , in what Age in the World this Blessing will be most seasonably brought forth . Conclude ye may by Wisdom's Star , that hath appeared in your Heavens , that out-thence ( if kept pure and clear ) this great Wonder may follow , according as ye did see in the late Idea . But , ah my Lord , how is this to be understood ? sure this Woman is not to be manifested in any one Particular , who is subsisting in a Corporeal Substance . For she will come all arrayed in a Body Saphire-like , and not in the garb of the Mortal Creature , with the Globe of this World● under her Feet . Therefore this Query meets with this , Who living in this Principle , may expect such a Ray of Glory for to become a Covering ? And this was Answered , Wherefore dost thou think , that it was cryed up for a Wonder , if it was not upon some extraordinary change , who though thus transformed into such brightness of Excellency , yet she is called a Woman : But the pure Heavenly Glory altogether , covereth the Creaturely Being . The sparkling Deity that was hid within , becomes the great and high amazement , a flaming Garment . This also will be obvious to the right discerning Eye in this present Sphere , from whence will arise the admiration ? and great questioning there will be , from whence this Woman did proceed ? If any hereof shall make a doubt , how it can ever be on Earth ? for Virgin Wisdom to draw over her Virgin Vail of Purity in some one or other , so as expresly to Personate her . Tell them from the Alpha and Omega , such a spotless Lilly will sprout out of the Immaculate Body , and shall be watered from the Heavens so fair and lovely , that she will be elected for the Lamb's Bride and Mate , who raised is to the high Eagle state , who may have Power mount into the Heavenly Place , and again be sent therefrom , for such purposes and intents as here are premised . She being big with such a travelling Seed , as may break the Serpent's Head in dethroning him , who hath got into the Heavenly Place . Where now expect , he will be cast out , as strong travelling Powers do take hold upon this Woman . These Pangs and Sorrows will differ much , from those that were in Eve's day ; whose Sorrows greatly multiplied hereby , through a natural , vile , sinful Body : no hope whereof there is that ever it shall be destroyed , till this Birth of Births doth grow to ripeness in any such one . Who in Wisdom's Virgin likeness shall be bred up to the Wonder in Heavenly Places , from whence all Wonders shall go forth . For who , but this Man-child shall be the Ruler of Nations in all Soveraignity , no more under the Power of any Herod , or Pontius Pilate , to be arraigned unto Death ? For he is immediately caught up unto God and his Throne , and from thence is to descend again ; to bring up the Remnant of the Virgin-Seed , against whom the Dragon still makes War. But to each one , who belongs to this his Kingdom of Priests , they shall be mightily born up upon his strong Eagle-Body , so as all the Dragon's Floods shall be too short to reach this high Eagle-Nest , which is prepared in the Heavenly Place . Upon this Rock of Strength , I , saith the Amen , will build my Virgin Church , who shall know no more any thing of the Number of the Beast , but shall be totally acquitted from Men of the earthly quality . Therefore I give this Word to you in particular , that ye may know , there is somewhat of Grace to you peculiarly by this Prophecy , which is upon renewing . Therefore consider hereof , and ponder it deeply : for to the pure chast Virgin Mind , much of this may happen suddenly . You daily from the Unction have received much in order hereunto ; which Golden Talent I do expect should be improved , that so ye may further be trusted with more considerable Dignities and Powers , tending to Wisdom's Star sparkling Crown , which to none is given , till they be quite driven out of the Worldly Principle . If now then ye can ascend with all your Might to this Tree of Life , you may find quick Removes to him , who is that Ghostly overshadowing Power , who can impregnate with this last all-saving Birth . O , saith the Spirit , that hereunto ye could give your selves without further debate , to the glorified Person of your Jesus ; that the issue might be , to wit , a glorious Son of Might , brought forth to all Wonderment . March the 13th . 1676. Now as concerning the latter Vision , whereof I gave a Narrative , according as I had magically seen it . The Interpretation whereof was after this manner given to me , this is the Child that is born from the Heavenly Virgin Womb , after all those spiritual and deep ●ravels . Moreover it was said to me , Dost thou not remember , that thou didst ask some Years since a Son of God with great earnestness , a●d engagedst to dedicate him to be a Temple , Priest , and Prophet , if herein thou mightest be answered . Though thy Petition was not granted in that way , as to have a Son by earthly Generation , but much better it shall be , if thou shalt see the travel of thy Soul and Spirit in the Birth of a pure Nazarite , given unto thee from the Lord. Which is a thousand degrees beyond what once thou were greatly sollicitous after , to wit , a fleshly Birth . Since which time , much hath been wrought for thee , Wisdom hath so highly favoured thee , as to cast thee into her Virgin Mould , or else no way capable to embrace such a Man-child , who shall have Power to do great and mighty things on the Earth , and to hold up the four Winds , an Elias Spirit , to shut and open the Heavens . Such a one God will need upon the Earth to have , but none could yet arrive to this mighty high and glorified state , the mortal Spirit hitherto so hindred , and the Dragon hath raised great Seas of partition , and hath brought down such with his twisting Tail , as were ascending for Heaven ; for out of Mount Sion's Heaven , Wisdom's deputed Virgin Woman is to descend with all accomplished Power , and Perfection of Holiness . Then what manner of Child , thinkest thou this must be , Who is begotten by the Eternal Word of Truth , and is daily to be brought up a Nazarite , by the pure honey Dews , and Milk from the Virgin Breast , that so his strength may hereby daily grow ? Happy thou , and blessed wilt be called , if such a spoiless Nazarite Lilly thou shalt bring out of thy Spiritual Womb. At which I tell thee , who am the All-Seer , the Serpent doth heave mightily against it : there is daily plotting to make hereof an abortive ; nay , when thou hast him in thy Arms , it may slip away . Which for Caution was shewn , that thou mightest take hereof sure hold , because this Holy Birth is designed to be in that Person , to whom the Serpent hath had long Indignation , but through great heed , and daily watching and care , he may keep out from this last prepared hurtful Snare . Who , then shall indeed bear the Banner of Victory over all his , and thy home-bred Enemies . Who if obedient to his Eternal Virgin-Mother in all things , which shall proceed from the Law of her Mouth , may then be the Man of Wonder indeed . But before-hand , take thou charge on his behalf , lest he suffer any Dalilah , to come near his Head with a Rasor , where only his strength doth lie : if so , all will be undone ; as ye did see in the case of Sampson . This holy spiritual Off-spring must be for the Conversation of Masculine Virgins , who are of his own rank and sort . For whatever shall from this low contrary Sphere , interfere with this holy Nazarite , the Marks and Spots thereof will be obvious upon that smooth shining Skin to his disgrace . Therefore let him abide in that Milk-white Nature answerable to his Birth , still keeping washing with the Water of Life , that so Wisdom may have great joy and delight in her first-born in the Earth . Seven ecchoing Voices I did hear in me to declare , who it was should Personate this Nazarite Birth . If he could clear himself from all clogs and weights , then said Wisdom , who but he my first Born Heir shall be ? This Word of Truth do thou give him for Meat to eat , no other but what doth proceed from the pure Unction , in his Heavenly Nature in him ; as he can digest it , and as Wisdom's Spring● Well flowing thence continually in him . This Person noted so o●●●n by me , did not arrive to this Per●ect Degree , so as Wisdom's First-born to be , though he reached far : yet not able was he , while in this Principle he lived , the Crown-Number to obtain ; the Dragon and the Beast hard War against him did make , in conjunction with the Elements , that did his outward mortal Life away take : which did make out the Vision of the Child falling out of the Authors Arms. But the same Spirit is to revive in another , and so to be taken up again ; which shall assuredly make good this Visional Prophecy in its Time. March the 14th . 1676 / 7. In this juncture of time , upon these weighty Prophecies frequently opening upon me , they indeed took up my whole Mind in Spiritual Debate for my self , and that Nazarite whom the Prophecy did still eye , for whom I was made to be concerned : Because he was to be a joint Pillar to bear up , and to declare this new Virgin Ministration ; which I did see would be mightily envied , contradicted and warred against , so soon as it should be brought to Light. Nay while but u●to us revealing , the Serpent doth work , in many Wiles here against us : of which still we have Warnings by Vision and Inspeakings . As after Break of Day , this by Presentation was shewn to me , as upon the twink of an Eye , I did espy a young Dragon out of a Hole of the Earth , with Head , Wings and Tail , so speckled with black Venomous Spots , as I could not bear to look upon it , and while I was considering what should be done to destroy this Venomous Beast ; immediately from on high , a young sprightly Eagle down did fly upon the Back hereof , with such undauntedness , as it had no power to resist the Eagles arrest . Who did mightily tear with her Bill the Dragon's back and tail . What further Victory she had , I did not see , the Vision hereof shutting up . But this Word of Comfort was present with me , saying , See see after this manner ye will be relieved by your own Eagle-Spirit ; for nothing is like to the courage and strength of an Eagle . Therefore when at any time this polluted Beast shall face to daunt and affright you , gather up your Eagle-Might , and be revenged in the first place upon that Tail , wherein doth lie to you the greatest danger , for there is both Sting , Venom , and Poyson , and also subtle attracting Insinuation● . These are very hurtful , because not discerned ; therefore not feared or mistrusted . As if his Head was set forward against you , then ye could not but see his Mouth standing always wide open , to swallow up what , and whoever doth but look within the Circle of his Kingdom . Of which ye have been aware , and therefore have been kept by virtue of an unknown Angelical Guard , from his Mouths foaming Rage . Which this subtle Serpent knoweth well , and therefore hath turned his Tail against you through a young one . Who if possible might overcome your Virgin Spirits , and cause you to turn down , and fall in with the Dragon and Beast again , after all chast separating Nazarite Vows , and ascending Mights , by which like Eagles , ye fly to the Munition of Rocks . Who with his Scorpion Tail will then surely circumvent you , whose sting and power lieth there to hurt by Commission from the King of the Bottomless Pit. Therefore your onset make , like a right brood Eagle from your Tree of Life , ( your Eagle-Eye will soon espy all Scorpion Spirits , with their twisting Tails ) and then rend and tear with the Golden Bill of that ● strong Eagle-Spirit , as as Sampson did the Lyon , which he met with in the Way . So Courage take to ●end away the very S●ing in the Tail , then ye shall proceed further unto the Head-Power , till bruised under your Feet . Of which this will be the assured Sign . March the 18th . 1676 / 7. This Morning this Word came to me , Draw into thy Center-deep , and see what lies there so precious , so weighty , and worthy to be dispersed forth ; that so thy Heavens within may be with that perfuming Saphire-Stone , yet throughout more brightly in●lamed : because the Virgin out there will first appear , that must wear the Crown of Twelve Stars . Take present care of the Heavens of your Mind , and of that pure Unction-Oyl extracted out from that sweet Composition Matter , that is not known by Name . The rich Quality thereof is such , as no Language here found can express : but through contaction with it , you will know the high Nature and Operation of it . For from this unknown thing , will spring the First-born Israelite , where nothing of Guile shall ever be found . Then was a new Charge for my self , and the Dr. that we should draw a part from all Impertinent Fellowships ; because called to act forth a Superiour part , as those who are designed to wait for the Triune Glory to ●ill our whole Temple Minds , who will in our Heavenly Conversation be , if nothing throngs in from this World. For an instance hereof , that Scripture was brought to me , of the two Disciples , when walking apart , and only talking of Jesus , their expectation of Restoration , how immediately was he with them , and expounded all things to them : which was sealed with an inspiring Flame , which gave Witness who made the Triune there : who will still be with us , as he is the Subject of our Discourse . March the 19th . 1676 / 7. I found my Spirit in a Disgust still against Eves Birth , as it hung upon the Heavenly and Superiour part , which I did feel to burthen it , though the Virgin Nature did daily flow and spring through the Center of Vision and Revelation . Whereby heaviness was ●pon my Intellectual Spirit , so as I was made to pour out my Complaint in secret to my Lord Jesus . Upon which after some Repose in the Night , there was the similitude of a Man standing before me , leaning under a Tree , with a working Tool in his Hand , as one worn out with Labour , with a Dew of Sweat upon his Face ; he seemed to be so sick and tired , and he entreated I would bear him a way from that place ; whereupon I took him up , and carried him upon my Back , but I could not long bear this ponderous Person , but must throw him off , else I perceived we must fall down together . Whereupon it was said , Carry him back to his own place , who did come from the Earth , and thereto he must return , for to spend out his Life , and dye , that thou thereby mayst be fully discharged . Which Idea had a considerable Speaking in it , as it did plainly allude to the fallen Adamical state , the meaning of which was clearly opened by the Spirit , who said , What hast thou here seen , but that old Life Adam , who was made out of the Dust , and inferiour part of the Earth , who is turned out from the Angelical Shape , where he might have very near address to God , his Maker . But he did suck in that , from that wretched Tree , which hath made him so deplorable a Figure , as thou didst see . So as he is only meet to spend his days in toil and labour upon that Ground which is cursed for his sake , so as nothing it will or can bring forth without Sweat of the Face . Oh ye , who are sufficiently sensible of this working , toiling Day ; into which all are fallen , but can bear the Burthen as if it were indeed a Paradisical Sphere , so lightly hath the whole Creation yet cared for its relasped state : How choice and few are those , that do seek herefrom to be released , being of that Perswasion , that the Earthly with the Heavenly must unseparably grow together as Twins ? Which is not so determined by the great God and Creator , but he doth still expect , that through the many depressions both in Spirit and Body , some one or other , are this long-run out time , would be so weary of the Body of toil , sorrow , and Sin , as to violate , upon the Love , Pity , and Power of God the Father ; who cannot resist to send forth saving Succour to ransom such , as still do fill his Ears with Cries and Groans for Redemption , out of that which is the external Original matter of all and every kind of thraldom . Hearken now , and hear the Glad-tydings , which is sent from your Father to you , who hath taken notice of your travelling Sorrows , while yoked with that Man , upon whom Sentence is past , that he might live by care and labour , yet to you I say , he shall not always , and for ever be your clog . There is a Birth of Strength upon the rising , that will easily throw off this depressing Weight . Yet a little while , and the Iron-rod shall rule the Man of Sin , so as to divide him from thee . Many ways have been tryed to make him dye , but all have been too short , for he hath been a Warriour from his Original Sin-Conception , and will keep the Field of this out-birth , as he hath done from Adam's Day . What hopes then say you ? that out of us he shall be thrown out , for here I did object in Love , Fear , and Faith , that many worthy Ones had striven hard to conquer by Death , some of whom did go very far , but scarce in any did this Death-Arrow so hit , as to obliterate Sin altogether in its Root . Then was it replyed● It is sufficient , that one was perfect and just without Sin in a humane Figure ; then was that Scripture spoken in me , Rom. 5. 19. As by one mans disobedience , so by the obedience of one , many shall be made righteous . The Words were thus opened by the Spirit , who said , God revealed to Paul in his Day , that nothing less was designed , than a full and clear Acquitment from that first Man , which did so naturally work in toyl and labour , bringing only forth Fruit unto Death . And who but that Man , called the Branch , shall answer to that defectiveness , in abolishing the very Sperm of Sin : that as nothing thereof could be found in himself , so likewise in those , who are elected for to be in joynt Heir-ship in the Kingdom of Mount Sion with him . Whereunto he translates none , till the old Adamical Life is laid in an everlasting Sleep of Death , no more to awake for Contempt and Shame . As often now it doth , which hath stopped the New Ierusalem from descending down , because once hath been perfect & ready to meet this heavenly City . Therefore saith the most Holy and True , another manner of Church must be gathered from among Men , who out of the Womb of that first Morning Star , that is now upon breaking out , a Star-like Off-spring is to proceed , that shall go forth with the iron Rod of Power , and dash in pieces every one of the Dragons Heads , till this Church be born upon the Earth . Who all are of Angelical Natures , till then expect no Power over the Dragons and Beasts to reign . To you who Numbred are to bear the Lambs Trophies , stand to your Virgin Call ; fly not from her innocent White Colours , whatever shall be here said against her . If ye shall be the first born Star , who shall shine upon Wisdoms Crown ; the Loves eternal Testimony for this end hath opened the clear Body of the Heavens , that ye might understand what may be looked for in this Age. Therefore do you stand as mighty and immoveable Pillars for the Lamb and the Brides Church , and great Indignation have against those that would it down decry . Fear not those pushing Horns , that war here against her , she will make the glittering Sword of Power to be your defence against all your Enemies . Be not troubled at the fewness of your Number : for out of one or two that shall be perfect in their Generation , a strange Generation may proceed , who all mighty Warriours shall be for God and the Lamb , to follow him in trampling down all earthly Powers . Keep but up to your Leaders , and ye need to fear no ill , for invisible Seraphims shall still pitch a mighty Pavilion round about you . March the 20th . 1666 / 7. Thus ended this Revelation from the Vision I had seen : which left a sweet perfumed Sence of Love , Peace , and Joy to feed upon . Another Idea was presented to me from the History of Ahashuerus and Vashti his first espoused Queen . Who by her act of Disobedience to her Royal Consort was banished his Throne . This Word with great Power did through me sound ; A Virgin Queen among the Captives shall be found , that shall be crown'd in the room of Vashti . Then saw I one in the similitude of a Woman cloathed with Scarlet , which was said , This is one of Wisdom's Houshold , who but she for the King of the New Ierusalem , whose Garment is of an unstainable Dye ? From hence the Spirit made use of the whole literal Discourse Ahashuerus , Vashti , and Esther . The most high Majesty hereby Figuring out himself , having created and made for the Excellency and Glory of his Kingdom , according to the state of so wise and infinite a Being . That so he might take Pleasure in all the Glory and Riches of his Kingdom , or Creation , being all made perfect and good , and high Princely Angels and Powers for Attendance . As also Creating one more Noble Image as Male and Female , who was in Election to be advanced to very high Dignity , no ways inferiour to any Princely Spirit in the Angelical Figure . But now the Sovereignty of the most High resolved to try this his new formed Creature with a Law of Restriction , as from the Lord their Maker and Husband , who might well expect a ready and punctual Obedience . Who Vashti like was disobedient to the great King's Command , and so thereby was turned into an earthly Eve , and immediately banished out from the high Throne Presence . For else it would have been an ill President , if God should not thus have done , the heavenly Hierarchy might have questioned God's immutability , and thereby have taken advantage to deviate from those known Angelical Laws , which the great Creatour had to them perfixed . Thus much was opened of this Original Eve , from whence the contradicting and slighting Vashti Spirit doth proceed . The true Virgins Life , which the first formed Man was once in , is now as to him , and all of his Posterity , carried away as a Captive , and sold for nought . For this Virgin Nature , was wholly taken away upon this act of Disobedience . Who though thus made to fly from the earthly Man , yet she is in safe and sure Custody , to bring her forth again in the most needful and seasonable time ; which will be , when you see the Pride , and stately Insolency of Vashti's Spirit generally grown so high in the World for contempt , and neglect of those Superiour and Paradisical Laws , which by God the Creatour , were upon all enjoyned . But now being by all universally forfeited , What is decreed henceforth to be done ? Why , Vashti , who hath wrought all this Evil , and doth work still in every one , must depart from the Crown Dignity , and no more appear near the Throne of the Majesty of Holiness , but evermore be counted as dead to the eternal Royalty . Then heard I this Voice sound , saying , Come , come , a Virgin Mate must be found for the King ; search , and see , she must be found among the Children of the Captivity , one more excelling for Beauty , Amiableness , Wisdom , and Meekness , Humility , Love , and Patience , than any other ; by which Endowments , the true Virgin Queen , that is allotted to be in Vashti's room , shall be known . For such a● one is in the Eye of the great and mighty Ahashuerus , for to find Favour and Kindness . Then was it further shewed to me , that such a one , so excellently qualified in all perfection of Holiness , is to be admitted into the Bosom of the most Holy. That she would have hereby great Opportunity to plead for the Liberty of the Captive Seed . This Wise Virgin I did now see in a Figure , that she , by Council with the upright Mordecai , did bring to pass great and mighty Deliverance , according to the literal similitude . Now then the true Mordecai's Spirit , is that which was still in Unity with Esther : without whom she would do nothing . Whereby it is worthy to be observed , that where two Spirits are thus in Harmony , upon a high and spiritual Account , there is great Force and Strength united to a blessed Success : Both ways considered , as each one , having a Mordecai Councelling Spirit within themselves ; or distinct , as in a Person without , both of which are of great service in the Work of the Lord. Some Rules were given to her , who is to succeed Vashti , that so she might gain Esteem , and Favour with the King. As first a Child like Innocency , and humble Simplicity , and staid Sobriety , which may render her as a blushing Bride of Virginity , all pure and fair as the Lilly. Such a one will be most meet to represent and personate the eternal Virgin , that so the Crown of Queen-like Power might be set on her Head. Then she may have access upon more equal terms to this mighty potent King ; for herein lieth the great Priviledge , that upon any straits or distress as may happen , this worthy Esther knoweth whither to repair , having both the Heart and Ear of that mighty one , who hath Dominion every where . She knowing her times , seasons , and Cause is Just , for which she makes her Application . Here also I was incited from this History , for to take notice of the state of this Ahashuerus who had a Court and Tendance for himself , and another for his Queen , with her Attendance . Even so the high and holy One , hath two most holy Courts , for Purity , and heavenly State. The one is the great Pallace Shusan , which represents the Ierusalem state of Glory ; the other is the Celestial All-springing Paradise , provided for the Virgin Queen , and her most honourable Women ; where she , that principal One , in whom the King delighteth , is often sent for to see , and to be honoured among that high Assembly . She at no time is Disobedient to her Lords Command , but rejoyceth to be admitted to every spiritual Feast : and then again by reciprocal Love invites also her Lord and King to banquet with her , of such Fruits , as she well knows will please him ; so that there is no end of Love's Commerce . This chast and loyal Bride loveth not , if it might be permitted , to make one Meal , without her beloved King. She admitteth none into her secret Courts , but such grave Mordecai's , and such as are Virgins like unto her self . The Haman once or twice intruded with the King , which doth allude to the invading Serpent Seed , of which the wise and prudent Esther , with her Mordecai did foresee the Danger , and the subtle Plot for eternal Ruine ; and therefore wisely grounded themselves , first in the Love , Favour , and good Will of their King. Even so do ye imitate the Examples of these worthy Ones : observe all things as in the History , so in the lively track of the Mystery . Let it be your grand Design to ingratiate your selves in this your Captive state , with the mighty Potences in heavenly Places : Act each one both these Parts . Oh Mordecai ! if any thing of Treachery , or Dishonour thou knowest against thy Lord the King , be faithful to bring it before him , that when need is , it may be remembred ; for hereby the Virgin Seed in time shall rise to promotion . Oh Esther ! maintain that Love and Favour which thou hast obtained , hold fast what thou hast received of that Love Pledge , do thou prepare often in thy Paradisical Mind , what may please and have influence upon thy mighty Sovereign Lord. Be sure to maintain all intimacies , for verily the Day is not only comming , but now is , when both Mordecai and Esther shall have occasion to set a work , the utmost interest they have both for themselves , and for a scatter'd Seed , with the great King ; to give sealing Power for Confirmation and Justification , in a wonderful way : As also Decrees to reverse and change , what seems so unalterable in the visible state of Things among the oppressed Captives . Here now somewhat of Wisdoms Book is opened , seek the right Eye Salve , that ye may plainly read these things , and make high and spiritual Use of them , that Esthers good Day may overtake you . March the 22th . 1676 / 7. In the Night , as I was waiting in my wonted solemn Retirement , what might further be administred . I was cast as into a magical Sleep , where I saw my self carried into a Wilderness ; where I saw only pleasant , pastoral Walks and Trees , which much suited with my Mind and Inclination there to walk ; where I found nothing to disturb my superiour Meditations . In which place I promised my self opportunity , as not willing that either my Name , or Place should be known to any , saving One. But while I was thus pleasured in my reserved state , I suddainly did see one , that was known to me , walking very strait and upright , with a Book reading in his Hand : He seemed to be as one , that would not look awry . But it was said presently , that this Person was a Spy : Then presently two more did appear of the Female Sex , both which did make a kind of Assault upon me ; but one of the Females was more fierce , and did give my outward Skin a prick , as with a sharp Needle . Upon which I called for Angelical aid to succour me , or else too hard they would be . Whereupon I was parted from them , and saw them in that place no more : A voice , saying , None here shall henceforth come , but such as can agree to walk with thee perfectly . And so the Vision broke up . The Interpretation . Some Days after I did further enquire into the more full meaning of this Vision , why such should so conspire against my solitary reserved Life : but especially that one , who was in my Eye of more value , because of a known Life of Truth , and Integrity ? I found this written upon my Heart , Their Eyes must for a while be with-held ; they will not you know , till ye can get the new Name engraven , as of pretious Stones upon your Forehead . For it was secretly whispered to my Spirit , that in some there might be a refined and spiritual Emulation , as in others a more Gross and Sensual . Both of which I had councel , and caution , how to walk with ; so as no occasion , of stumbling might be given justly to the gainsaying Spirits : Whose pryings were to see how we would walk , while in the Wilderness state . Out of which we were not to come , till our beloved Lord should bring us forth , as in another form ; wherein me might be known as those , who are to live in another Sphere , where neither the hissing Serpent , or biting Adder will adventure to appear in that High-way , where nothing which is unclean can pass . It is only for those , who have held out the Wilderness probation ; waiting in Faith , Love , and Patience , till the jubilee Year . In which the Ransomed shall go forth , out of their solitary Place into the New Sharon : where the Glory and Excellency of their God , as a circling Saphir-bow will be for their Defence . March the 23d . 1676 / 7. This Word spake with great Majesty : Behold I come quickly , hold fast that which thou hast . Upon which I considered what that thing was , which was to be held so fast . This Word then opened it self in great Force and Consequence to me : for I was in great suspence among the many Gifts received , what most primarily should be taken care of , among those things which were intrusted with me . Still my Spirit was harping hereupon , waiting for a clear Resolve , which this Morning was given to me , by a distinct Word passing through me , saying ; Hold fast that which is my Witness i● thee , as the Gift of Revelation and Prophesy : Which bind fast by the Girdle of Faith , or else it may be wrested from thee , for thou art not freed from the Serpent's Conspiracy . Who by all subtlety would circumvent my anointed Prophets , by mixing and casting in , what is not of my Spirits pure intent : Watchful then now be , least that high spirited Wine , which flows so readily from the eternal Vine should be either adulterated , or stopped in its flowing Source . Therefore from your holy Watcher take this following Rule , and thereby you shall be able to keep the Crown of anointing upon your Heads , in despite of the Serpent's Rage . March the 24th . 1676 / 7. To you then , to whom this worthy portion of Prophesie and Revelation is given , as what ye are to keep and hold fast , till your Lord shall come , it will be expedient to observe this Rule . Take this Councel that Elisha gave the Prophet's Widow , that had 〈…〉 all her living , Furnish thy House , and stock it well with choice Vessels of all kind , that are fit for reception ; washed and wrinsed with the scented Water of Life . Let no other Furniture be within the Mansion-house of the great Prophet , but set all in Order , ranck by ranck , and expel every other thing . Taking the Authority also to stop all of the nether sensual Springs ; and a way is to be found out to cut off those Pipes , through which the muddy brackish Water of strong scented Reason issues out . For if at any time , while this pure Oyl is running , this should happen therewith to mingle , it would be like that Herb in the Pottage , which made the Sons of the Prophets , to cry there was Death in the Pot. Therefore obey this Councel , when thou hast brought in all those Vessels , that have been tried as Gold in the celestial Fire of God's Love , Faithfulness and Truth ; then use thy Skill to suspend , and stench the Bleeding of that old degenerated Vine . Which when your Obedience herein is readily fulfilled , then to you will be given that Precious , Blood Ruby-Stone , that will eternally put a stop thereto . But at present all Care and Diligence is charged upon you , that a restraint according to your present Ability may be put , to all those sprouting Essences , which are contrary to the Paradisical Nature . Here is a Break for several Days in the Original . April the 8th . 1677. THis Word I was reminded of , as a Prophesie to be fulfilled in this la●t Age of Time : Rejoyce , O ye Souls , in what I am about to do ; which is to create new Heavens in your old Earth ; to change it into a spiritual Frame and Model , wherein the holy Ghost , that I will send down , shall evermore abide and dwell : Then shall ye bear the Name of Immanuel . Now it is to be understood what the reason was why the holy Ghost could not transform the Soul before into its first Original Purity ; which was because the new Heavens were not yet Framed : which do represent a Mind renewed , and a Heart purified . For that Scripture was opened to me , If Christ be risen in you , than hath Sin no Power over you , but its Body sinks and dies away . For till the Body of Sin be laid , there can be no assuming of a celestial Body , at least for duration . Then again the great Prince and Shepherd had another design to gather up holy , choice Spirits , that had lived in mortal Bodies , to come up after him , to make up the Mount Sion Church , in the invisible Heavenly Sphere . And those that have kept fast the Word of Truth in Patience , and have fought the good Fight of Faith ; if that they dye in the Warfare , they shall loose nothing of what they have so far wrought ; there is a Reservation and a Place for such , to perfect what is lacking . For , 1. Christ himself did not go out of the Body into the highest mansion of Glory , but he first entred Paradise : So likewise those , whom the Father hath given to him , must whether in the Body or out of the Body , make their first remove thither , to be fully made meet , to be gathered up to the Fountain-head of all springing Wisdom and Glory . A known Number here is to make up the Flock for this upper Fold ; whereof are the Patriarchs , Prophets , and Apostles , who are nominated to be Elders among that great Assembly ; who are moved out of Paradise to sit in heavenly Places , with their head Prince and Mediatour . To which holy Place there are some holy and perfect Spirits in every Age added , as Saints breaking away from this Principle . This now is a Dispensation of that Time mentioned , of a gathering in of heavenly Spirits to Christ , out of the reformed Paradise . But there is yet a fuller Time and Dispensation to come , that shall answer to the Ierusalem above , which is said to come down . Here is a Mount Sion Church to be gathered out from among all Churches of Men , by the preparing Ministry of an Elias Spirit , who is to make ready against the Lord's return from that solemnized Wedding with the present triumphant Church . Now what is meant by this Elias Spirit ? But such a Spirit as hath Power to transform and translate at pleasure . This Elias is not an abstracted Ghost , but is in Conjunction with a flaming Body of Light. This was that , which the Apostles eyed much in their Days , and had the Revelation thereof ; but it was reserved for the latter Ages . This pure abstracted ghostly Power did come upon them , and did great things through their own Bodies , but did not work to the height of a ghostly Body ; for then Mortality would have been over Cloathed with Celestiality : Therefore it was reserved for a future Season . This Apple is not yet fallen upon any one , but is growing to the full golden Colour , to give a full Body and Spirit to them : For whosoever shall eat of this golden Apple , shall be transmuted into a Body as of fine Gold. And so who shall first partake hereof , the Elias Spirit will soon operate , to translate them from terrestial Things . Then was this Question with me , But who of all Flesh living now shall this great Elias personate ? Or ever come his Day to see ? Many various Visions , and Prophesies , and many Persons tending hereunto have been , both in former and present times . But oh , dearest Lord ! when , and how , and upon whom shall this be accomplished ; seeing all so universally are slow of Heart to believe ? To know positively I dare not will , lest I should grieve the holy Spirit , remembring that Rebuke , which Christ gave when his Disciples asked , Whether he would at that time restore the Kingdom ? Who did not seem to be pleased , that they did urge the thing so closely . Which made me sober upon the like occasion ; though through the Vision and Revelation upon it , I had some temptation to encroach upon that , which is said to have the Mind of Iesus : which had its Times and Seasons , which waiting upon , great things might be revealed . And accordingly this Word , in way of Answer , sprang freely in me ; Go your way in that Measure and Portion of Spirit received , and wait as Elias under the Iuniper Tree ; which signifies a Paradisical Preparation : from which Tree all sweet Scents do flow , as the holy Gusts thereupon do blow . Which will send in that which will give a Rich and Pleasant smell to your God , in order to somewhat else . Oh , who but those that are of an Elias Spirit that are weary , and do make complaint of their mortal Terrestrial state , and would know a Transmutation , are fit for this which is here Prophesied of ? Then again this Word was spoken to me , That the great Melchizedeck King , who hath charge over the Houshold of Faith , doth design before his own personal Manifestation in the World , to depute and raise up some , who shall be as the Seven principal Shepherds : to go forth in the Power and Spirit of Elias , to turn the Heart back again of the vagrant lost Prodigal Children , to the Father of their eternal Spirits ; and thereby to reconcile the two different Principles : That the Enochian state may be revived for a free walking with God , by the Light of the one eternal Day , to pass in and out ; not making reflect on upon this course material Body , being supernaturally Cloathed upon with that , which giveth holy Boldness to appear in that most pure Sphere . Thus the Enoch and Elias Spirit are to arise upon some , who will mutually together agree to break through this vile Principle ; though it be with Mountains rending , and with Rocks breaking , and Earth quakings . All which make way , for the dividing from that low terrestial state to incorporate with the very Body of God. As to this query , The Spirit hath only to say further thus ; Do not you put far away this Day through Fear , and Unbelief , but turn into the mystical Paradise , and under the Iuniper Tree bemoan your disappeared Virgin Bodies ; which sweet unknown Solitude , attend for its Restoration . While you abide here the Angelical Powers shall minister spiritual Fare to strengthen you , for what is further to be accomplished by you . If you will hereunto fixedly wait , then also given may be the deep magical Book ; in which Wisdoms Spirit will make you Skilful in the circling Planets , appertaining to that invisible Element , which governeth all belonging to the New Ierusalem , with all its Inhabitants there . Now then as any shall desire in Enoch's and Elias's Spirit to break away from this terrestial Globe , let them faithfully Obey this deep Revelation , ● with the Councel hereunto annexed . April the 10th . 1677. As I was in my Bed , contemplating the unknown and invisible Orb of Glory , longing for a Body , with which I might have entrance thereinto : While I was thus deeply mufing , there first appeared to me a bright Cloud , which gathered it self into a round Compass ; then it opened into various Colours , wonderful Splendorous with numerous Stars : which were only discernible , as they did not so visibly appear , because the brightness did overcloud them . In the midst of this , did suddainly break forth somewhat like the Figure of an Eye , which did look terrible , piercing through all , with flaming Streams round it , which were transcendently glorious . Upon which I could not stedfastly look , till I had closed my mortal Eyes : which then for some space of time , I did behold , and then it vanished in the twink of an Eye ; then opening to see whether I could bear the glory of it , it did retire out of sight with this Word , What Flesh can live in this refining Element ? Then answered my Spirit , True , O Lord : therefore the destruction of it I would see , that I may come to live with thee in these New Heavens . Why dearest Lord , is this Crystalline Orb of Light , let down only for view ? If we may not partake something of the Nature of it ? How is it that we have been so long lodged out of the sight of thee in this remote Principle ? if it must still be , how can this vile Terrestial state be grateful to Spirits , who did pre-exist in thee before all Worlds ; coming now to understand what is their true Eternal Dignity ; to live in such lucified Bodies , free and unclogged of Corporeity ? After I had thus presented our deplorable Condition , through the sight and sence of what was in the Idea of my Spirit , I could not but move this Question to my Sovereign Creator , Why such a pure Spirit generated out of the highest and super excellent Matter , should unite with such course , mean , Corporal Forms , acted by a mortal , sensual , rational Soul , that governed it by the Starry Region ? To this deep Question , the Spirit gave this Aaswer readily , That the Immense Deity did hereby prepare high and worthy Ends , in sowing pure Spirit into corruptible Flesh. As first for its Probation , it cometh into such Bodies to exercise , and to put forth its Superiour Might , for Mortifying , and to correct and check all the natural Propensity ; which the mortal Spirit would tempt that which is Eternal , to joyn with it in . The which not yielding to , but maintaining its own Superiority , in curbing and suppressing all of the earthly part , God is hereby greatly pleased , and highly honoured . Therefore think not much , that for the present there is such incongruousness betwixt that which is Intellectual , and that which is Terrestial . That which is Eternal , may command and subdue all what ever is Temporary . Therefore be not ignorant of your own Spirits Soveraignty , but call up its true Authority , for the Spiritualizing of what would be clouded with Sensuality . For if you yield hereunto , and are overcome , then your Talent lies as dead and buried . And what account can any such give to their Lord , when he comes , who are thus slothful . Therefore that Parable ( consider of it ) about the Talents improving , had a very deep meaning : if you should not be faithful in the first stock of Life and Spirit , you must not expect that more high and full Trust , and latter Crop , both Ghostly Spirit & Body Celestial , will be given . Therefore be patient , hold out , and do the prese●t work of the day , and know your Reward is not far from you . Then was the Vision of the Holy Element to me opened , as thus , The bright Airy Cloud , which gathered it self into a round compass , and was mixed with flame Colours so subtle and pure ; this was said to be the Matter of all Celestial Bodies : and those innumerable Stars , which were veiled under the bright Cloud , were naked Spirits , that did ascend out of Bodies terrestial , into this pure Element , and put on Figurative Bodies bright and Aetheral , corresponding to the Nature of the Star-like sparkling Spirits , who did appear to be fixed in this pure Element . Then further , as to that Majestical Eye , which did appear so terribly piercing , it was shewn me , nay , the Spirit did plainly in a still Voice eccho in me , that from this pure Eye all distinct Sparks of Life did proceed , and did fly into mortal Bodies , according to the hour of Life , and did come piercing into the fleshly Womb , there to unite with a corporeal Spirit , which is naturally introduced from Adam's lapsed day . Then was a Secret whispered into that Ear , which open stood to hear , what the Spirit dictated so uear , saying , Hast thou not read that one Star differeth from another in Glory , and one Angel is more mighty and powerful , and greatly dignified then others , yet all of and from that pure Eye extracted . Even so further learn , and receive this , That in the productions of Spirits , there is great difference , some greater , and more deeply comprehensive , and intelligent , and strong to encounter with the averse matter , to which they are united . For know , this prerogative of Will , which with God , the Fountain of all Spirits is to be left free , is not here to be called to an account by his Creatures . Who gives Spirits successively to Bodies , according for what he hath for them more eminent and extraordinary work to act and do , in the lower Region of this World. Therefore God hath left himself this Liberty to give to one five Talents , and to another but two , or one . But if to that one , any shall be faithful to improve it , while he lives in this Body , doubt not but it is of very dear acceptation with their Lord , to enter into his Joy , though somewhat different according to the Spirits degree . Thus Abraham and Lot were both from a pure righteous Seed , yet Abraham's Spirit of Truth did much excell . And so ye may recollect innumerable Instances throughout all Ages , as Enoch , Moses , Ioshuah , Elias , who had answerably great Service to do for their God , though so unsuitably matched by Bodies ; yet such was the greatness of their Spirits , as they made their very terrestial Man to keep pace with their Spirits . Nay , such is the power and ability of an Eternal Spirit , through piercing into its original center , that it may attract and cloath it self with the inward Virgin Body ; which is the Matter of that pure Element , which thou didst see ; and so for Times and Seasons , the gross Nature sublimated and over-powered , may be as oft of this kind , as was formerly ; according to the might and potency of the Spirit existing in Bodies . As this was shewn in your Lord Jesus both before and after his Resurrection . Now what doth this Vision predict , but the cloathing of some great Saints with this pure Element . Who do often withdraw from the Corporeal Sense . Oh who can tell , What is here to be enjoyed , but such as do slide away from this vile earthly Climate ? The Seven-Star Planets will be given into their Hands , the Influences of which are all of pure Ghostly Inspiration , to out-set and overthrow the earthly gross Element , which so long hath prevented the Heavenly Community . Now then dive into your own Celestiality , and see with what manner of Spirits ye are endued : for in them the Powers do entirely lie for Transformation . From the fore-going Revelation , it was fully cleared unto me , for what cause pure Spirits , which did proceed from the holy Being , came to exist in mortal Vehicles . It was not for any Sin or Transgression , which they acted or did in the times of their pre-existency in any Etheral Region , as some do believe , being bare abstracted Spirits , without any Figurative Bodies . Only Adam and Eve may be considered as the whole Universe , and all included in them , as the representative Heads of all successive Generations , who were mortalized after their similitude . For which cause , Sin , and Curse , and Death enter'd , but none for Adam's Transgressions shall be condemned : for shall not the Judge of all the Earth do and pass righteous Judgment ? Shall any suffer for what they could no way avoid ? God forbid , as in Sin all Men and Women were conceived and born , so likewise in a Seed of Truth and Righteousness , which is invisibly introduced for to destroy and overpower the Serpently Seed , both growing up together , which of them doth obtain the mastership , doth remain in each ones Principle . The most wise God having laid in a sufficiency of Spirit , who in the days of Noah , said , My Spirit in them was tired out , striving still with them , so God will clear and acquit himself of all , that of this Nature can be charged upon him . Then further it was opened unto me from that Scripture , That as Sin hath abounded , Grace shall much more abound . This Grace was revealed in the Gift or Infusion of the Spirit of Christ , as the promised Seed of restoring Life unto Adam and Eve , upon their very degeneration , that they might not be as without God , in that corporeal Image , which they now were changed into . If the Eternal Word , which was from the beginning , had not been their Light and Life , and so likewise generative to their future Posterity , they had been in the same condemnation with the fallen Angels , but the Eternal Word did even then incarnate himself for their help and recovery , and to save them from sinking into that horrible Lake , which the Serpent had prepared for them . Thus did the Eternal Love immediately move towards them , to free them out of the Dragon's Power , whose design was to make them of their own Hierarchy , in their Princely power of Darkness , out from which the Lamb of God did redeem them . Who from the Foundation of the World was the Salvation of God , so still going on to the Ends of the Earth . But while this new thing sprang in my understanding , which seemed to differ from what I had formerly received as Truth , I besought the Lord my Teacher , to answer this Objection that was raised thereupon . That if so immediately upon Adam's Fall , the Eternal Word ( who is the new Birth-Seed ) did incorporate with Eve , whereby power and ability were given to bring forth wholly after the Spirit ; how was it then that she should and did bring forth after the fleshly Image , as appeared by the first Man , which she brought forth in the wrathful Property first awakened . In Answer to this , I found Light at hand to resolve me , As thus , it did not seem good to the Wise Creator to obliterate , and so presently to wipe off the Stain , with which they by the act of Disobedience had blemished themselves . Some marks of Displeasure the most Holy did still include them under as a Terrestial Body , and to bring forth in Travel and Sorrow , what should have been by Magical Power , and Joy , 〈◊〉 Celestial Angelical Forms : but now as the effects of disregarding the Command of God , they brought forth a mean and despicable Image , according to their own Likeness . But then I further queried , but this Corporeity might have been Sinless , 〈◊〉 Original Righteousness was also infused , by the immortal Spark of Life entring in , to incorporate with the outward Elementary Birth . That Spirit which had so pure an Existency , and was in free Liberty , should come into a necessitated thraldom as in Cain was manifested . As to this I also obtained Satisfaction , that Cain had the Eternal Light of Life with him , that did fore-warn him , and convince him of the end and danger of Sin , and that he was under Probation , and that the Serpent had liberty still to ●●●mpt a new sutably to the Condition he w●s fallen into . Who had an absolute Liberty of Will and Sufficiency of Power to stand his Ground , as God said to him by way of Reproof , If thou dost well , shalt not thou be accepted ; but if not Sin lieth at thy own Door . Which plainly doth declare , that Cain should not have yielded himself Sins Captive . So that in all Temptations , you may know whither to fly , even to that eternal Word within you : who is mighty to Save , who Is and Was from the Beginning , the First , and the Last , Visible and Invisible , Deity in Humanity , and Deity out of Humanity ; all making and tending to the fullfilling and Manifestation of the Mystery which hath been hid in the Trinity . Which Arcanum will be daily revealing in this latter Age. Then arose a further Query to be answered , If Christ as a Seed of Life was infused into every individual Birth throughout the Line of Terrestial Propagation , whereby a Sufficiency was found to bear down and overcome , what the Serpent had introduced of this Venome and Sting of Sin add Death : What further need was there of Christ to assume a Body and to be proclaimed in the World as a Personal Saviour by and through the offering up himself a Propitiatory Sacrifice for Sin ; If it could have been expiated by the Production of Internal Light and Life , thus originally Springing according to that Scripture , Christ the Light of every one that cometh into the World ? As this is a weighty and considerable Question , so resolved it shall be from That , which seeth into the first Ground , of what cometh to be manifested in time . Now then for these Reasons it was expedient for him , who was nominated the Second Person in the Trinity to be exhibited in a corporal Form upon this Account . First , To declare the possibility of bringing in and acting forth an everlasting Righteousness in ●rail humane Nature , which every way was beset and assaulted with Temptations from all dark Powers ; which from their evil Center did conspire to overturn Truth and Fidelity in this Immaculate Lamb ; for had the Dragon prevailed upon him here , Mount Sion and the Heavenly Ierusalem should never have been revealed . Secondly , Then again for this Cause , Christ was to be manifested in Flesh in God-like Power , as very needful to become that great High-Priest , to attone and make expiation for the Sins and Defectiveness under the first Covenant , which was given in Paradise ; all since having sinned after the similitude of Adam's Transgression . The holy Seed in them being weak , through the Body which is included , and falling under the gross Element : which hath and doth in some much more then others , choak and smother the Life , and doth greatly cloud and darken universally this pure Light whereby the good part doth rarely get the Victory in any , till they attain to a good degree of Illumination and Purification . For , this Spring of Light doth get through but by degrees : for tho in it self its of great Potency , yet need enough there is , for Sins committed in the times of Ignorance and Minority ; before the Spirit comes , to make the Soul understand it self , from whence it is relapsed : I say , for the Remission of these Sins past through the forbearance of God , not less then such a Sacrifice was your Jesus for you to become . In the Third Place , Then as Christ fulfilled all Righteousness in his Humanity , for an Example to his fellow Breathren , so they might come to the unity of the same perfect Life , by the same perfect Spirit , which was in him through the dying Life . For thereby your Lord Jesus obtained a super-additional force and power of Spirit to give , and shed abroad into you , for the working out a full Liberty and Salvation . For seeing his pure Life-Seed was under oppression , he also came into a Body of Flesh , to relieve and free it from the Bondage of Sin and Evil , and also the very Mortality antecedent thereunto ; according as it is written , delivering them , who through fear of Death , were all their Life-time subject to bondage : Which no way could be effected , but by Death destroying Death . First in the humane Figure of your Lord Jesus , who hereby shewed you the way to do mystically , that so thereby you might escape the Second Death , through the Resurrection , which is said to quicken Mortal Bodies . Fourth Place , Now then further consider , that th●s was the very great and primary end of Christ coming into a Body of Flesh to transfigure , and to shew the way of Immortalizing of it , as he did his own after his Resurrection , when he ascended into the Kingdom of his Father . Then this was also noted to me from hence that had not Christ come down into a Body , the highest Saint could have attained no higher State than Paradice : though endued with all the internal Excellency from the Word of Life , as a Seed incorporating with it . For their highest dimensions was Adam's Paradise , beyond which Region neither Patriarchs nor prophets did arrive before Christ's appearing in the World. Therefore you see Christ imbodying himself in a Terrestial Form brought forth many considerable Advantages , if they may now be considered of by the wise hearted , so as to wait and expect the fruits of that additional Spirit , that is some degrees higher , than any Seraphick Flame of Light. Believe it , and know it , that this Breath of Fire breathed and sucked in , will melt away all your gross Metalline Corporeity . April the 18th . 1677. The True Shunamite As soon as I awaked in the Morning this Word spake in me , What is to be done for thee ? Wouldst thou be spoken for to the King ? This Word I pondered often upon , what should be the meaning hereof , and for what intent it did so speak . Which after some days was thus resolved , that such who signatur'd are with Spiritual Generosity and Largeness of Love , answerably to that Shunamite , who was so careful of Elisha , as to provide for his Entertainment ; even so grateful would Christ the true Spirit of Prophecy be unto them who have such a Proof of Love and Esteem for him , as to furnish out a most holy separate Place , for this Prophet still to turn in into . First then it was given me herefrom to observe , that this Shunamite , as she did understand him to be a Man of God , gave him great Reverence , and would not lodge him in her own mixed Family ; as judging none there worthy of his Conversation : and therefore did on purpose build a place of Apartment for vacancy , that this holy Seer might have opportunity for enquiry with the Deity : Therefore she took care he should not be disturbed . Then further this Word came unto me , as not only for Council , but for Information : that Knowledge was taken of such a true Shunamite , who was in Council with her Eternal Mate , that had prepared according to this similitude , for this Spirit of Prophecy , a most holy inward place ; with a true Spiritual furnishment , of what was necessary to tempt this true searching Seer to take up here his abode . Then was it shewn me , what I did not know to be in my self so clearly , thus figured out dstinctly by way of Allegory . First a new Edifice on purpose was framed by the wise Master Builder in us . Then a Table-Heart , in which the Law of Love was written . Then a Bed for to give ease and rest to our Beloved , that he might not be as a wayfaring Man. Know this in each of us , so furnished out as his own home , where we might retire to him in the Light and Spring of Understanding . Which is the Candlestick and Candle fixed in us before-hand , without which no comfortable abode for this Prophet would be in us . Then again , the Stool signifies a quiet fixation with us without weariness , a blessed contentation . In that there is but one Seat , it shews that here is an excluding of all other out of this Place . The Elisha Spirit admitteth none to sit with him in his Lodging : for this sitting or waiting posture is proper for the Spiritual Diviner , that night and day may minister hereupon . Upon this I did receive an approbation or Sealing Word for good Hope and rich Consolation to us , who could witness that large generosity of Spirit in Love to this Prophet , before whom we are called to stand . Who did put indeed and verify this Question a second time unto me , saying , What shall be done for you , who have cared all this Care for me , in giving me a place of Apartment , where nothing might mingle with me ? Tell me now , what I shall speak on your behalf , whether to the King , or Captain of his Host ? The King here represents God the Father , the Captain your Lord Jesus , the Elisha Spirit , the Holy Ghost . Either of them both can be heard at all times . Therefore , see that ye be free in Humility with your Prophet . Now having such a Grant made to me , I consulted how to act the part of a wise Shunamite ; though I could , and might take herefrom great Liberty , yet I am taught to weigh all my Request , that nothing rash or unadvised may proceed from me . Oh my Lord and great Prophet , I cannot compare with the Shunamite in all things , who said , That she was in her own Land and People . But we may be said to be on some account , as exile Captives , while living in Elementary Bodies , also in a Land under Babylonish tribute , which is very grievous to the Supernal part . Who knows its own true Nativity , as seeing through the Glass of Eternity , what we once were in pre-existency . But now as existing in Forms of Mortality , it cannot be said , that we need nothing further , in the highest degree of this Terrestial state . Therefore in blushing Fear and holy Modesty , I did declare the Sense hereof to my Prophet , If now my Lord will speak for this unto the great and mighty King , and Captain of the Lord's Host , that we may have release out of all Babylonish thrall , and be brought back again , to our own People , to dwell in the Heavenly City . What greater express of kindness can be compassed for us by the Prophet ? But the Spirit of Elisha replyed to me , There is yet a greater thing then this , of which thou hast made no mention , that must go before it . Which is the one pure Elementary Birth ; for that which is born from beneath of fleshly Corporeity , can never be gathered among those Celestial Denisons , till immortaliz'd with pure and Aethereal Bodies . Ah my Lord , if so , what hopes can there he for us , who are so united unto this out-Birth . Then said the Prophet , Be quiet and still , and after a while this pure Birth , that is all of Spirit , may freely Spring , in which you will pass , where you so much long , and desire for to dwell . But then this was further revealed , that many would be the cross workings of this Worldly Element , therefore very wary we must be to avoid all Minglings with it . For we stood here upon a very nice point , therefore know , and be only conversant with this God-Man , from whom is diffused , that which is of pure Birth Impregnancy , that will excell in Perfection all of former Births . Yet said the Prophet , consider further this , If you do attain to this Birth , know while ye are in this Principle , it is not out of all danger . Hazards do attend it , as in the case of the Shunamite , while but in the Childish state . The Four Elements may specially be in strife against the Life hereof , when the Elisha-Power may be with-drawn away . Therefore keep up all Love , and sweet Correspondency with this Spiritual Prophet , that ye may a Refuge have , in whatever may happen for present or future time , or may fall out upon you ; making use of this his great Friendship at all times , when need doth require : who hath a reviving Breath for Life still to inspire . So then according to what hath been revealed herefrom , do you make use hereof in a wise and understanding Spirit . April the 20th . 1677. I did see a Vision , which was thus presented , as the form of a Hand , which seemed to be grasped very close : out of which sprung a living Creature , peeping through the Fingers , and so by degrees did quite break through the Fingers . First appeared the Head , as in the Likeness of a young Dove ; but the Body was of the colour of a Ruby , having Wings and Fire-sparkling Eyes : which as soon as it got through the Hand , it mounted away as into the Air , where I saw it no more . This thing seemed very strange to me , and for some days the meaning was concealed , having other Ideas intervening , wherein my Intellectuals were exercised . But this being brought to remembrance , there was something considerable to be understood from it , as by the Spirit of Wisdom and Light was made out very significantly . The Interpresation of this Vision . As first , by the Hand , which represents Strength , Power , and Activity , as when God is said to do any marvellous or unusual thing , it still goeth under the denomination of his Hand . As it was upon Ezekiel , when he was in the Visions of God , his Hand was said to be upon him . And again , The Hand of the Lord is nor shortned , but said to be stretched out as a strong over-spreading Hand . Therefore after the similitude of a Hand the Creating Power doth go forth , as in Vision it was shewn thee , what in time might be effected . Then this Question was put to me , What now dost thou believe that living Creature to be , which was so wonderfully formed in the Hand ? Ah my Lord , I do make no conclusion hereof , I wait singly to participate of thy Mind , whose sweet Voice and Sound I through thy Grace am learned in , and do hereunto attend . Therefore speak my Lord yet again . Then did this Word pass through me , after the manner of a Spirit 's Speech , saying , The Living Creature , which did break away through the Hand , doth figure out that which is of great import , as namely a Cherub Birth . Whereof the Elisha Spirit hath Prophesied should be brought to pass , where the least expectation might be . As in the case of the Shunamite , who was strangely surprized , when the Prophet did her greet herewith : Even so unexpectedly will the Earth be blessed with such a Birth , that shall be hatched under the mighty Hand of Power : which will ascend straitway to this Mountain high . And it was further hinted to me , that as I could not see nor understand any matter contributed , to be the substance of this Living Creature ; so it must be here . Which as I was considering of in my self , that Scripture was struck upon me , It is the Stone , that is cut out , without Artificial working , or known matter . Therefore said the Spirit , so consider of it : this is that holy Breath , that none indeed can tell from whence it comes , nor whither it goes ; it resteth upon whom it self willeth , and there contracts incorporeal matter ; that so a Body Cherub-like may go forth from under the overshadowing Hand . Know of such like the New Heavens and Earth are henceforth only to be furnished withal . Therefore for certainty that Word will be made good , Behold the Face of all things will renew . But how ? No otherwise , but by the Powers , that shall go forth from this Cherub-Birth . That when once got through will numerate , as those mighty Angels of the Resurrection ; who will be of great force to pour out the Vials of Wrath upon the Dragon and Beast , Who hath had his Root and Seat in man's inward part , and there hath made all the defilement . Therefore Vengeance upon the Beast will be ere long taken , because he hath been so mingled , not only with gross Sensuality , but also with the Serpently Property . That all now , who are herein found , who are designed for the Kingdom of Heaven , must suffer under the Violation of this blest Birth , whose rising will be the fall of what is Fleshly . For saith he that maketh all things , Yet once more an End is come of all Flesh before me . A New Creation is to succeed out of , and from under the hiding Power of the Almighty Hand , in such who now cloathed are with this present Creation , in such rough Beast-like Garments , whereof they are ashamed . Therefore it is that such mean perishing Coverings , which are not so much as Moth-proof , they do seek to make comely to each Mortal Eye : but here is a Birth of another Nature and Consistency , that neither needs , nor will accept of any of this vile matter from the grosser Elements ; knowing well , that course Linnen , which is spun out from thence , will no way become such , as must pass into that City : Which is so bright and clear ; where nothing is worn , but what is Aethereal and trausparent . The Light there is such , as soon makes a discovery of what is contrary . Then said my Spirit , Ah my Lord , thou hast spoken of great things to come , happy is that Age , who shall see such a Birth-day as this . But this question , my dear Lord , resolve to me , which is this . What hath made this Spiritual Birth thus long to stick in the World ? Ans. Because this out Birth by way of Natural Generation , hath now had such a long circling Life , in the deep impression of the Stats ; that it is rooted as a strong Oak , that would give way to no other , but to the flaming Ax of this Birth of the Spirit● Which by reason of long custom , and habit is grown too stubborn and strong , for the young plant seed to deal with it . It meeting with many disadvantages , both as to place , and Persons , and constitution of things in and from this Principle . That so it need to be no wonder , that this Birth find such difficulty in any for to get through : But this old oaky Birth shall not be only lopped by degrees , and the root of the matter left still to spring from generation to generation , in those who are allotted for Redemption . No , know you , Jesus will not have it run by natural Course to the end of Time. Thus his Trumpet hath already sounded to awaken some , that did as others sleep in the dust ; who are risen to a better hope , seeking to be cloathed with immortal Robes . To such , as first do look , and do keep close under this hand of power ; this Cherub-Birth will appear , and then let not such fear , that their old terrestrial Birth shall their more superior and heavenly Image outwear . The wise in heart are given to understand these things , who are diligent to enquire , when this Birth will be perfected . April the 22d . 1677. About the break of day there appeared to me , as upon a Mountain , a stately building of great fortitude and strength ; it was compacted so within it self , as nothing by many miles could come near to it . All the scituation of it was green , and pleasant , but the ascent to it was so high , as it seemed impossible for any to come up thereunto , who had not the Wings of a Dove . Neither could I discern any Road or Path-way thither . After the representation hereof was passed away , leaving much thoughtfulness in me , I had for that present time this word given to me . That this separated Building was called the City of strength . Some three nights after , as I was in a slumber , this high Mountain appeared again : and I saw two Persons beckoning out of that place to come up , then I attempted to ascend or to walk up to them ; but found my Corporeity so weighty upon me , as I could not by any means , at that present make up thither : which caused great anxiousness in me , for my will was very earnest to make up to that desired place . April the 23d . 1677. A further Discourse upon this high Mountain . Upon which I moved my Lord , who was nigh in Spirit , why such inviting Ideas should so attract both Heart and Eyes ? and yet no might or power to come up to that holy Mountain , upon which this glorious City stood : which would be strength and fortitude from all sufferings and evils , which while below this Mountain , we are ob●oxious to . Upon which complaint the springing word thus said , how is it ? that thy soul is hereat disquieted , that thou canst not possess so immediately , what is made known to thee in Vision and Prophecy ? The ground hereof is known to Wisdom , who also will satisfie thee , why this cannot yet be attainable . First consider thy present Existency , that it is in a very low degree , inferior to the Angelical Sphear , nay hardly meet for what might be enjoyed in the Paradisical Orb. That pure leavening Unction hath not gone through Body , Soul , and Spirit , so as to change throughout into its own Nature , which hath hindred you : For nothing of corporeal matter could ever thither up ascend , though the Will and Spirit put forth with great earnestness out thereunto . But then again , be it given ye to understand , that this presentation doth signifie the reviving the remembrance of what hath been prophesied in foregoing Ages . For Similitudes will go before to usher in the real thing . The Preludiums of which have so long slept , that some fresh warnings hereof will be given to them , that wait for and believe in their day , to see the Kingdom of God in its height of glory . As this City is a true figure hereof , which seems yet to be at a great distance from this low World , as to its mighty height . Which is a Confirmation to that old Prophecy , the Mountain of the Lords house is established above all mo●ntains , and thereto will be the flowing of Dove Spirits , as to their own habitation . From hence , a sweet and fresh Manifestation , by way of a renewed Prophecy , did open from those words , That it shall come to pass in the last days , and which thus spake : That the Lot of this fulfilling Prophecy might be witnessed by some in this Age. For which end , this Transient Vision of the City was shewed , for to quicken and revive the hopes of those , who were Mourners to see themselves remote herefrom ; because of the wonderful distance , and height in the situation thereof : which caused such anxiousness through their own insufficiency to reach up thither ; as not seeing any possibility to come to God's Holy Palace , where only was our hoped for freedom . But while I was in this demur and fear , a swift Messenger from this high and lofty Place did reach out his hand to me ; and suddainly this House , which was so far off , was now to me as nigh . For I did see it pass by me , as in a clear Glass-case , as if it had run upon a Chariot Wheel , so swift that I could only spy through the Glass , a light transparent Glory : Which left me in no little Concern , because not taken in hereinto . But that word was spoken presently for support , Thou canst not follow now , but shalt afterwards . Then did the Comforter commune of these things further unto me , revealing the mystery of this City , as to its consistency . It s Building is of a threefold quality , as to the making out of its glorious Variety . The first foundation-matter was all Saphire-like , of such virtue and clarity , as it extracts the Jasperstone , and so consequently the the ghostly Ruby , of which three this City is compacted . And is exalted above all degrees of created beings , that none can come to dwell here within this deified place ; till a high Chymical , Virtue do proceed from each stone in this Building , for a separated operation . For these stones will attract only out of the Soul and Spirit , what is their own ; Therefore expect no less then three baptizing fires to pass upon you , before ye can be Inhabitants in this transparent City of Glass . The Saphire , which is the Fathers fiery Property operates in the Spirit of Salts searching quality , to find out all corruptibility . Then secondly Christ the Jasper-light sends out his warm fire Blood-stone , both to purge , cleanse , and heal . Then the third dispensive Power will let out , such a flood of Oyl , of his own high persumed Nature , mingling all through the foregoing Celestial fires in a blessed light flame , as will burn away the first gross Elemental Matter , which hath prevented the Spirits ascent into this Mountain of the Lord's House . But however , draw you near to the foot of this City-mountain , which while ye fit therein waiting , this very Mountain may melt , and before you bow . And this City , which is called everlasting Righteousness , and Strength , will through its pure constellative virtue exhale and draw you up into it self . Where ye then ever will be with the Deity in Berill flaming Bodies and Spirits , according to the ghostly Purity of might , as those who are ready for this spiritual and suddain flight . April the 26th . 1677. As I was considering of the openings which I had , of that Vision relating unto the Cherubim-birth , which was hatched under the Hand of the Power : This Query arose in me , how the Spirit of this New Creature was sustained ? And which way it could draw in that food , that constituted it to be of that strength and excellency of Body , and Spirit , that it could mount away , as a Dove into an unknown Orb ? Ah , my Lord , what manner of Birth is this ? Shall such a Birth ever be known to have existency in this terrestial sphere ? Sure such a Birth is only meet to be Born , where is a pure and unmixed Element , which may not be in strife against it . For verily it is hard and very difficult for such a Birth to be nursed and brought up to perfection , where all things work cross , rising up against it . Because it is a strange Child that beareth not this worlds Image ; as for example in our Lord Jesus , his Birth being extraordinary , and marvelous , so soon as it was but noised abroad , Councel was taken for to destroy him : nay he had much ado to live out his determined time ; but as he preserved himself by his inward virtual Body upon every storm and assault . The world that lieth in the evil of darkness , could not bear such a Light to live amongst them , whose life was that which did reprove them ; Therefore it is no needless question to ask of the most high Wisdom , how in this Age such a Birth may be succoured and sustained , till it hath got a body of might and fortitude , which no weapon can destroy or hurt . The resolve must be fetched up from the deepest of all centers , as it is a matter of the most primary consequence to them , who have such a Birth in such a dangerous Principle for to bring up ; a Birth which is from the power of the overshadowing hand . Hence then for satisfaction to this Query , saith the all knowing Spirit , be it given you to understand , That every Birth of what kind soever , brings along with it , through the wise Provision in Nature it s own nutriment . That which is of corruptible seed , hath what answers to it , of its own perishing Quality . What feeds on flesh , either as to its fleshly mind or body shall suffer loss to purpose ; though all the care be to prop and nourish it to make it a well favoured piece of mortality . Which to the most holy is a strange Similitude , which he hath no delight to see , or know his own any longer in . Therefore he inciteth and calleth to look after another Birth , that may be all of Quintessential matter , of the very Nature of the Deity , such a pure thing may have corporal humanity a while , for its visible case . As your Immanuel had assumed , as the garment of Sackloath ; in which he humbled himself for the sins of the world , and for that end sacrificed it : Who , though he took it up again , it was for the manifestation of greater wonders by it , through various changes , which it was made the subject of . For in that sometimes he was known , and then again in such a figure unknowable to them , who were daily conversant with him . Who after that the pleasure and design of the Father was in that body finished , then the power of the inward spiritual body was manifested to anatomise the visible humanity , for that was not to pass into the Heavens . From all which learn we to discern , where the Christ like birth with his spiritual body is , though clouded with a corporeal figure . And that ye may not be mistaken , take these special signs , to know where it is truly fixed or impressed . First then know , this overshadowing hand , through which this birth doth spring , incompasseth only , what is Paradisical ground : there it drops in , its golden seed . This ground in its true native Virgin pureness , must be separated from the common cursed matter , of what produceth the earthly birth . These two different soyles are to be found in the first Adam's generative off-spring , but it is so mingled and overrun with the dark muddy element , that great care , labour and painful industry is used for its recovery out , by the wise and learned Spirit in the heavenly Chymistry , rightly to prepare for this holy Birth . Which will be easily known from the course and rudimental , that is in the image of the earthly . For first , here is a pure conception , as from the high and pure radical infusive Spirit , that quickens the Virgin soil , and so cooperates it into a spiritual Body , that it may be all of one , and the same pure , clear , undefiled , subtile matter with the quickning Spirit : that you may know , what that is , which contributes to the Christ-like Births , wherewith it will be one and the same , that it may degenerate in nothing , from the first perfection and pattern of his Life . But only this heavenly man may be excused , from that personal suffering in the tragical part , as an outward death . Which will not be required upon the same account , having finished the mystery of the mystical death , through this Birth taking place , and bearing dominion over the outward . But now to resolve that Question , What this Birth that is from above , which is coagulated into one unmixed matter must live upon in the house of humanity . Which for a time it must be brought up in , as Christ himself was , and tempted with the evil fruits , that will be daily proffered from the market of this world , but yet in no danger , though in minority . For it is left under the guardian Spirit , who warns it what to abstain from ; whose nature and composition is of such heavenly essentiality , that it inclines naturally to obey the Paradisical laws . Which is the second character of this New Creature . Then again in the third place , while but in its Infancy , it will suck of no other , but its Eternal Virgin Mother ; lay it to any other , and it will be sick to Death . And if at any time contrary Food is forced upon it , it doth presently Vomit it up . Then when grown to a further degree of strength , not only the pure Milk of Wisdom , its Mother , those living Precepts of her Word , but the very Body of the Deity , which is the spiritual Flesh Christ spoke of , and the Blood the Milk of the Word . But when come to that Age , as to be able to take and feed upon that Body , that is extracted out of the very Being of all Eternal Spirits , of what kind must this be brought forth ? but even such a Celestial Body , as Christ told them , could never taste of Death . For as he did live by the Father , by feeding upon the very power of the God-head . So likewise that Birth , which was of this extraction , should live eternally , by feeding it self upon his divine Flesh. Your Fathers , saith he , did eat Manna , and are dead , but I the Bread of Life will sustain you , and thereby immortalize you , if ye henceforth do feed upon no other , but me the Tree of Life . It was further revealed to me , That the Mould and Paradisical Matter was found in us , and brought out of all dispersions into one holy lump , formed and quickned by that pure azure stream or breath , which did present it self by way of Vision . And this in process of time might come to be no less than God manifested in our fleshly forms of Corporeities ; therefore let us be careful and watchful over it , and to hide it under the sheltering hand of the everlasting power ; forasmuch as it is enclosed with a terrestrial form , as its house , where the light of the Sun , Moon and Stars of this Visible Region did break in , and thereby would assume a government over it : which might bind , and keep it under , as upon the outward elementary Spirit . This was my fear and jeoperdy . Concerning which , the everlasting Comforter did satisfie me , declaring , This was a free birth , not subject in any respect to the rudiments of this world , because , that nothing of these essences did therewith mix . N● depravity in the Nature of sin was here infused . Therefore this Birth may stand upon its royal freedom ; for to be born free from sin is a great and mighty thing . Therefore know your New Birth-prerogative , and come not under the power of what this holy inspiring breath is come to set at liberty from . For the true Heir is a Son of Liberty , in bondage to nothing , when once he comes to know himself , he will then assume that Sovereignty , which shall make the corporeal life bow unto him . Nay , as this encreaseth , and grows up to its princely greatness , this Land will be too strait . For out of Egypt God will call this his Heir , through all terrestial Walls and Gates , to come up unto that free City , where the Trinity in Majesty will give out their sealed Commissions , for what this Birth of might and excellency hath further for them to do in this low Region . For that which hath been , as the high builded wall of Perdition , betwixt these Principles , and the Mountain upon which the New Ierusalem stands , by such strong Angels as these , you shall see broken down without tool or weapon ; and passage made , which the Eagle Eye of this Birth will spy , and will be so skilfull , as to know its way through the cloudy Air , to mount Sion Hill , the mystery of God in both Principles to fulfill . April the 27th . 1677. In the Morning after the Doctor had prayed , I awaked and sunk down into the center of Life . And there appeared unto me a pure azure blue stream● which was said in me , was that Spirit and Breath of Life , that must put the grosser Element to flight . Then it was further opened to me , that from this perfect thing , would go forth an enriching Mist , that should renew the face of all things , in such whose inward ground was measured out by the Golden Reed of the Spirit . Then was further shewed me , the twofold nature and property of this Breath : That as it could quicken and be a seed of Life in matter meetly prepared for it : So likewise this Breath would extinguish that Life , which worketh in contrariety against it . According as it is written , Oh Death , I will be thy Death . When all conclusions be tried for the expiation of the earthly birth , there is no other , that can so eternally anatomize it , as the Body of Sin may be said to cease , and not to be , but by the Spirit of the Lord , blowing upon the fleshly form of it , which seemeth to be so goodly . Verily this Life hath been too hard for all other weapons , that have been tried upon it , since the full outward death could not conquer this Life of Sin. As Christ told the Iews , if they did not believe on him , as the resurrection of another Life , they should die in their sins . So as the mortal death cannot quit from that second death which follows that corrupt Birth-seed , which was not in this Life demolished . But then from hence , this doubt will arise , Who is it , that hath left this Testimony behind them , of all past Generations , that before the mortal death did overtake them ; they had first cleared themselves of that vile and corruptible birth of sin ? Sure saith the objective Spirit , if this be strictly examined , how few , or scarce any will be found , but did mortally die , before the inward body of sin was totally expired . If so , how then could they immediately pass , where nothing , that ever was of the polluted Nature of Sin , could come in . As to this obscure and deep Query , of which I my self with others , have been universally ignorant , as not finding out the several reservatories , that Spirits did pass into : The letter of the Scripture not opening so positively , what relateth hereunto , as plainly to determine this doubtful matter ; But it hath been kept dark , in the foresight of the most holy wise God. Who hath left himself free , to give the key of the knowledge hereof in what Age , and to such in that Age , as shall be worthy of such secret . My Spirit hath been often solicitous with the Lord for this thing , as in case my Body might● break from my superior Spirit , and the Mortal part die before the evil essences , which are called Sinn be extinguished , as to their very originality , then into what Orb shall such a Spirit enter ? that may be almost but yet not quite got free from every relick of sin . The Key of this unknown Door was hereupon put into the hand of my Guardian Spirit , the mystery hereof to unlock , that this great secret might be revealed , and that hereby the Elect might be undeceived . Who have nothing less believed , but that though they should not come to see , and feel sin finished , through everlasting Righteousness coming in , as a Conqueror : Yet whe● got loose from this temporary life , they should strait ascend into that principal City of the great King. Which was once my belief , according to that tradional manuduction that I was under . But since of meer great and unparalled Love , another deep is discovered , from out of which a sure and pure word of Revealation hath sprung both as to this and other Obscure things . And that the opening of this Truth might not go forth only in the authority of a private Revelation , when indeed there is need enough , for all Spirits to be tried , that do take this Covering . For this cause a Scripture foundation was given to confirm and ratifie , what was so freely inspired into the mind . As first that word was given to me , to consider of , as in the 14th of Iohn 2d verse , In my Fathers house are many Mansions ; if it were not so , I would have told you , I go to prepare a place for you , and when I have done that , I will come and receive you to my self . From which words , it was given me thus to understand , that by House the Spirit doth signifie the Locality of God's invisible Kingdom , that hath various Regions , for dwelling places , as it is said , there are many Mansions , in which are degrees of Glory . Solomon in the mirror of Wisdom had an account thereof , when he had built that Magnificent House and Temple for the Most High. Which made him as in a Spiritual Extasy cry out , The Heavens of Heavens cannot contain thee . So it is said of our Lord Jesus , that he ascended up above ALL Heavens . By all which we may conclude , that there are degrees of Heavens , and yet all within the Celestial Sphere . For Adam , before he had awakened the sinful essence , was an inhabitant in one of the Heavens , which had the Title of A Paradise , because of its serene and fruitful soyl . But yet God's local Habitation was not here , but he sent forth his influencing mist ; and here did with Adam and Eve frequently commune , while they were undefiled : but they being once found , in the depravation of this purity , this Heaven could not bear their corruptible Image , for the worm of mortality could not here live . Upon which God said , Let them out of those Mansions , that are near to me : let them be driven out for the present . Therefore let this suffice from the Scriptures themselves : not to mention those particular Idea's and Manifestations , that to some it hath been given to see these several Heavens ; which upon others cannot be imposed for to believe , who yet have not those anointed Eyes given to see withal . But surely there are some standing in the figure of the Body , Whose Spirits have roved to and fro , to see these several Mansions , with Spirits of all sizes and degress , who are herefor designed ; Only hereout excluding those , who are for the Dragon's Kingdom . Who do pass away in a reprobate sense out of the Body . Those left-hand Goats have no portion within these Eternal Gates : a deep Gulf is fixed . It is only of the Sheep and Lambs that I am to treat , who have found out this new , and only Life path-way . Who though they are not come to the top-stone of perfection , before they see the dissolution of the body ; Yet having attained to a good degree , they may come unto the very next Throne Region : and there awhile stay , till they have drawn , and assumed a heavenly clarity , that is such an Essential Body , against which no exceptions , by the highest Courts of Dignities can be objected . These now are the highest degrees of those , who before Perfection be wrought , do cease out of the Mortal Body . Then again there are of a lower degree of growth ; Now what reservatory is there for them , who may be but young in the New Birth ? As to this , it was clearly imparted unto my Intellect , that such did enter into a more inferiour Mansion than Paradice , for that was too pure and serene for such . Therefore a lower degree is prepared for them , till they do attain to an Increase of the Divine Nature . They want not here their true Pastoral Teachers : for the Spirit of Christ is every where with his own . Therefore it was said , that he went and preached to the Spirits in Prison , that were disobedient in Noah's days . For should all the old world have been cut off at once , and sealed under a final condemnation , the Attributes of God's Love , Mercy , Goodness , Truth , and Long-suffering would have been obliterated : wherefore he must have yet had respect unto such after the dissolution of their bodies ; as had a sense in them awakened , for compunction and sorrow for what Evils they had committed in their Bodies . To confirm this , that we might not be altogether out of hope for such as may die in the first beginnings of Regeneration it is given me to declare that if these pass out of the Body , such cannot go indeed immediately to God. For such will find it otherwise : they must wait till they have got somewhat more , then what they went out withall in this world ; and then shall they be admitted to see God. Surely there is a Provision made , for a perfect Salvation in another Principle , besides this . For which we have that word in Peter , 1 Pet. 3. 19. by which also he went and Preached unto the Spirits in Prison . Also these words seem to speak fully to this 1 Pet. 4. 6. For this cause was the Gospel preached to them which were dead : which generally is applied to such as are living , and yet dead in sins . But by the foregoing verse , it concerns the first Position , verse 5. who saith , the Apostle speaking of Christ , is ready to judge the quick and the dead ; so that it implieth , there is a Ministry belonging to the dead , that are not here made perfect . Much more might be enlarged upon some particular sights and manifestations , that have hereof been given to some in the Spirit . From hence ariseth this Objection , If this be a Truth , why was it not positively declared , and clearly revealed , as a foundational Doctrine ? To which it may be answered , That the Infinite Wisdom did judge it meet to conceal this mystery , because none might take advantage to turn the Grace of God into wanto●ness : and thereby to neglect the present opportunity , for working out their own Salvation in this present time ; which would make for a far and more exceeding weight of Glory . Therefore left it was for the Worthy to have this Secret made known to them by the Spirit of Revelation , who God foreknew would not take Liberty to continue in sin ; that this Grace after Death might be made manifest towards such , as did stand in need hereof . But now to great , holy , and aspiring Spirits , these lower Mansions in their Fathers house are too mean : who cannot be satisfied , to be so many degrees remote any time after death , from their God , and Lord Jesus , since Liberty is proclaimed to work through all , while we are in this terrestrial Body . For there will be more joy and acclamations in Heaven , for one such as shall finish their work here , so as to make a full conquest , then for milions of Souls , that in the invisible Regions must perfect what was lacking to compleat them here . Oh said the Spirit , it will be well worth your Labour and great Travel , to break open this deep Gate , and so to put on Christ your Lord , as in his all-powerful body , that ye may make hereof , but one ascending flight . This was the Mark , that was after Christs ascending so eagerly aimed at , and by some in that Age reached to . For Christ could not lose the effect of his prayer , in that he did make his request , that those whom the Father had given him , might be with him where he was , that so they might see , and possess the same glory , which could not be , till they had gotten the victory . For to none else is the admission given into his Kingdom , according to that in the Revelations , to him that overcometh , will I grant , saith Jesus , to sit with me in my Throne . But this may be objected further , Those , who had the Holy Ghost poured down in such an eminent manner , had their way made very easie , who was as their fiery Chariot , that cut their work short . And if any now in this Age , had such a high endued Power , it might soon give them a translation out of all mortal impediments . As to answer this : The Holy Ghost in that day was given , after a visible manner , as a sealing Character , displaying , and acting forth himself in Gifts , and Power , and miracles : but now the same Spirit works in its beginning after another manner ; where it falleth , it doth all its mighty works Within , before it will shew forth his power Without . For if the Apostles had not been purified by the Holy Ghost , and inwardly sprinkled with the Water of Life for Soul cleansing , they could not have rejoyced in that assured hope of entring into the joy of their Lord and Master . Then was it plainly opened to me by the Spirit , that the Holy Ghost would not now in this latter Age act out his Mighty Deeds by any one , till their Hearts were perfectly purified by Faith. That Scripture being repeated to me : who after believing , were s●aled with Holy Spirit of Promise . Though in that day , soon upon Christs ascending , the Spirit of working power was suddainly showred down upon some , as in the Acts mention is made , who had no foregoing work of sanctification upon them . Upon which it made the Apostles themselves astonished , that the Holy Ghost should be sent down upon the Gentiles also , who did not believe in the Lord Jesus . But that is now ceased . The giving forth of the Holy Ghost in this day , will first produce inward effects , and be a Spirit of burning , seasoning the Vessels within , and inflaming it with the pure fire of Love and Joy. And then being all divinely leavened , there will be found all sufficiency to do the most wonderful things ; easily flowing forth from the substantial body : which by degrees may work it self fixedly , through the humane form , in great splendor and glory . So from hence we are taught , how the Holy Ghost hath his first inspiring work upon us : To make all clean , pure and perfect within our Minds and Wills. For we shall be Witnesses , what he doth first in , and for us , before he will shew forth by us the Seal of his great Power to what lies without us : Who by signal Working Powers , and Gifts are to be convinced and brought over to the Faith , which will work by that Love , that will be shed abroad by the Holy Ghost . Whos 's first enkindlings and stirrings , ye are , saith the Holy and True , to cherish and wait upon ; till ye are leavened throughout with Righteousness , Light , Love and Joy : Which will make way , for the going out of Wisdoms Power , and God's all sufficiency in a more marvelous manner then ever . Blessed highly are they , whose lot it shall be to come up to the Mount of God's Habitation , through all these degrees . This word take along with you ; for certainty , that it is possible , for the close , wise , persevering , diligent Spirits to see this great and mighty salvation in the Lord Christ's Kingdom , in and through the ghostly power working mightily . April the 28th . 1677. This Morning awaking about three of the Clock , my Spirit after some divine ejaculations , was inkindled through the Love-melting Powers of the Spirit of my Lord Jesus : which did pass as a burning Lamp through all my Intellectuals , finding there matter to feed upon , answerable to its own light property , whereby refreshing was found . After this I slept till five a Clock , or somewhat more , as by me surmised . Then I was awakened with the beholding one in the figure of a man , in a blue clear firmament , enclosed as in an oval frame , Rainbow-like : his Countenance was grave and majestical , facing me with great majesty . Upon the sight of whom , I did feel within me a mighty rapture of joy . So I making to get nearer to this Person , thus plainly portraied , then he did further withdraw ; for such was the ●ervour of my Spirit , that I would have proceeded into the very Circle , where he was . Who seemed to be in the very fashion of a man from the Loyns upward , but I saw no Legs or Feet ; but he fixed his Light Countenance still on me , which was no way terrible , but all reviving . Now I was expecting somewhat to be spoken from him , but the voice was uttered within me , saying thus , This is the Sign of your Lord from Heaven , that Jesus whom you have desired to see . Upon which words , I attempted again to break through to him , upon which this Representation did pass away , that I could no longer gratifie my spiritual Eye , with this blessed Personality . After whose departure I was left sad , for I would willingly have left my corporeal form to have entred into that Oval Cloud , where I might have joined the Hand of my Spirit with his . But then it was again further revealed to me , that if this sight was so pleasing and grateful , what would the coming in of the Fathers glory be , which would be much more , then what I now did see . Then this word spake in me , go on to believe , and ye , who look for me , shall yet further see greater things then all this . Some days after this Vision , it was further manifested to me , that this visible Figure of my Lord Jesus did signifie the formation of himself in our corporeity , which would be much more advantagious , then in beholding him in a distinct Personality as without us , till we can come to say , as he is , so are we . Till which there can be no fixed view , for a constant retaining of his now glorified . Person in our Eye . Now it was given me to understand , that the Reason I could not be admitted , to enter into that Oval Light where he was presented ; was because , said the Spirit , thou art not come to the same perfect state and degree in which you did him see ; wanting yet , your more high , clear and elementary Body ; so that ye could not possibly make your pass unto him . But only hereby , your Jesus knoweth , that these transient sights would have a pure magical power upon you , for the begetting of the same likeness within you , that was shewn outward . For it was revealed to me , that all representations that did not work to this effect , would be little available , as to the fruition of the blessed Object it self . Then I was cautioned to be heedful in this respect , and to watch how to receive all powerful impressions hereby : all which was for the bringing on the heavenly Birth , to every degree of perfection . Then no strange nor unusual thing , it shall be to see the very express glory of the Majesty ; when you are Christed , and all clothed upon with him . Then shall ye see That in your selves , which to others is invisible . Philip could not see the Father in Christ : while he was looking outwardly , for some wonderful appearance of God in visible Glory , he did not consider , how uncapable he was of that sight ; but Jesus invites him to see , and know the Father in the pure simplified humanity . God will to all first manifest himself here , in that which can assume the Christ-like Life : which is the only light and medium , in which we can see God. Christ would have directed Philip to have looked for this Vision of God in himself , but he knew he was not clarified in his Mind and Spirit for that species : his Eys were not anointed , the Holy Ghost not being yet given to him . Therefore Christ directed him to turn his Eye inward , to see the influence of the Divine Power and Presence of the Father in and by Christ. Who gave him this rebuke : Have I been so long with you , and yet have you not seen the Power of the Deity acted forth in me ? The Disciples were but of dull sight , and flow of belief ; so that it was not the conversation of Christ , although all holy , perfect and good , in his Visible Figure . That did give the transformation , till he did convey his Spiritual Body into them , they could not rightly know him , nor yet the Father in him . Then the Spirit ecchoed this through me , O haste , and seek to be baptized by the Holy Ghost , that ye may both know , and be perfect in the Father and in the Son ; then may you see God in Christ apparently . God in God , sometimes in an immaculate Nature , and sometimes in the essence of a Spirit out of Nature . From hence learn to see your selves all fully in Christ , as anointed by the Holy Spirit into him , and then you will not make complaint , for want of the visibility of his glorified Person . When ye shall see your selves in him , and know him in your selves , as the express Image of the invisible God. Then you cannot but walk in the constant sight of that , which is all beautiful , comely , sweet , and ravishing . For then ye will never care to turn your Eyes , nor set your Foot out of this pleasant Habitation , when the Holy Ghost shall be ever in you , the Tabernacle of God. May the 1st . 1677. The Original Language . THIS Morning it was much impressed upon me , that though all Watchfulness and pure Conversation are the product of a Spiritual Birth ; yet there must be something , besides willed by him , who is said , to have received gifts to dispose of , as a purchased possession for us . He is ascended to the Fountain head , where all diversity of Gifts are commandable : that may be of great profit and use to his Mystical Body ; which thereby may come to the perfect Unity . For it was given me to consider , that our Lord Jesus , though born into the humanity all immaculate , yet was afterward signally anointed with the Holy Ghost , before he went upon his Ministerial Function , which gave him power to effect those great things in the World. So that though he was born of the Holy Ghost , yet there was a further Sealing Power contributed by the Father . For when the Jews were offended , that he made himself equal with God , he confirmeth it by this evidence , that the Father had shewed him all things , that himself could do : from which sight as a peculiar Gift , he did work hitherto such works as did bear witness of the Supream Power of the God-head . While my Intellectual Mind was exercised upon this Subject , and withdrawing from my outward animal sense , I did see in a paper figured out the forms of two Angelical Persons folding up a Vail , or Covering , which had been spread upon a Writing , that was given me to read . Which was plain and legible , but I could not understand the Language ; it was said to be Seraphick . This Writing which was so fair was turned into a Blank , and then again appeared as in a manuscript , which I was very solicitous to have read . But it was revealed to me immediately , that this was a high and peculiar gift , that did belong only to that , which was born out of the Lilly root . Which mast be brought up , where it must hear this Language spoken frequently ; till which no knowledge there is in the Divine Magia . For Spirits who had these deep wonders to sh●w , could not make any intelligent hereof , till they had learned this Seraphick Language both to hear and speak withall , and so I was left in the demur hereof . Only this Writing I saw taken by the hand of a Person , to whom I said , give it me , for it belongeth not to you , which I presently gave to the view of another● that was present : but neither of them could find out the Language of the Writing . By which my Spirit did conclude , that we must proceed to a further learning , for to know what is in the heights and depths , wherein all lawful and allowable secrets are couched , to be understood . Had not Moses been taken up to God forty days , and in that holy separated Mount , been all new organised , he could never have understood God's speech unto him ; so as to comprehend , and know how to make an interpretation , and how to bring it down unto the people ; by translating it out of the Seraphick tongue , into the formal speech of terrestrial organical Creatures . So from hence it was given me further to see , that there was a New Ministration , which I had not looked into , that was of great expediency . May the 2d . 1677. This next day being the second of May , waiting upon the further opening of this Vision , and making my application for our enrichment , with this heavenly gift , it appearing to be of great use and consequence : I presently found my self environed with a body of Light , with a noise as of rushing waters , which were called the Seraphick sounds , for I felt a mighty sweet influence from them . Finding my Spirit sinking deeper into this heavenly center ; whereout did arise gusts of Air and Flames of Celestial Fire , with springs of Water , as a fountain of Joy , and dust of Gold all sparkling , and herewith mingling ; and this was a wonderful presentation . All which I did as sensibly feel to strengthen , to quicken , and enliven the inward ; as I often naturally felt the influences of the outward Elements upon the outward Body , to cause Dulness , Pain , Grief , and Sorrow . And further , there was a Voice , that did distinctly eccho in me , that all these influencing Powers from the heavenly Body , did come down to enrich , and make fat the Soil and Magical Ground , in which the unction Birth was rooted . For this Pure and Aetherial Body ( which hath commixed it self into such a high Essentiality ) is designed to feed , revive , strengthen , and rejoyce , what is of its own Elementary Body . Therefore it is meet for such , in whom this New Birth is raised , that they do often bring and lay it where the warm beamings of our Sun may overshadow it : that is , that the quint-essential power of all things may send forth its strong spiritual influences upon it ; so hereby it may grow mighty and and strong to relieve the depressed Life from the grosser Element , which hath enkindled , whatever is of torment , trouble , and strife . Therefore cryed the Spirit , whatever ye do , let this be chiefly minded . For your liberty and redeeming Power lieth in this fair Lilly , springing from the feeding Life of this bright Elementary Body : Which your Lord said , he gave for the Life of the World ; for hereby it can only be renewed again . May the 3d. 1677. This Morning being the third of May , something more did open to me of the Vision . That whereas ● saw a Vail folded up by the two , who were in long Garments , gir● about with Girdles , which I omitted before to mention : Who were figured out to be Angelical Messengers , sent to draw away , and to wind up the Covering , that had overspread the Writing ; By this it was signified , that there was one remove made , in order to the understanding , and knowing , what was further therefrom to be revealed . For already there was much of the Vail removed , which hid the meaning of the Spirit in that visible Writing : which alluded also to the Scriptures , but was now upon the removing , that so the true intent of the Spirit might come to be known . And further it was moved in me , why I could not read , when the Vail was removed , seeing I had sound that favour as to have that covert taken off , that had darkned , and hid the Heavenly Mystery from the understanding ? Why might it not be given me to know also , what was in that Inscription ? Answer , To this it was whisper'd by a soft voyce , that there was something in that , which was yet to be kept secret ; it contained that , whereof the Scripture had made no mention , and therefore it was presented to me in an unknown tongue and language , which should be learned in its time , and understood , being reserved for its proper season . For as there was a new song that none could learn , but such as were perfectly redeemed from the earth ; so verily there is an everlasting Gospel that none shall understand the language of , but such as are made again all new , from this pure extracted matter . Which will be all spiritually organised : whence they shall be apt then to hear and learn , what is yet concealed by the Deity , for a future day of Manifestation . This is only your present business and work , to gather in more golden soil to inrich your Land , that your Lilly-birth may arrive to a spotless perfection . Then with clear Eyes ye shall see , what is written within the Table-mind of the Spirit , for this is the day , when there shall be no need of teaching one another . Wisdoms-birth carrieth that Lamp , which never goeth out . All of her Births will have the light Element evermore encompassing them ; so that whatever may come forth in Proverbs or Dark-sayings , the Spirit of Wisdom and Revelation is at hand to interpret . None of her Off-spring shall be brought up illiterate , but shall be taught in their own Mother-tongue , who shall come to be a People of a Pure Language and Seraphick Speech . Therefore saith the Spirit , consider of all those things , that may make you acceptable and meet here for it . For it is the Fathers pleasure , that in this very Principle , this great change should be wrought in reference to this immortalized state . Upon this Birth then will be hung all those sparkling Stones and beautifying Gifts , that will be the true Royal Stamp upon you . But this caution take , be sure to carry a deaf Ear to all , that will solicitate you herefrom . Remembring , while ye live in this Aery Region , the Prince thereof will readily mingle his corrupt elementary matter with your will Spirit ; then in danger is all to be turned into a blank , as in Vision ye did see . Therefore watch and keep to that , which will keep your Lilly-birth herefrom . May the 7th . 1677. Being met together in the Power of the Lord , to breath out to each other , what was opened from this Life-spring ; Just upon the concluding part thereof , I saw in Vision , a Covering passing before me , the ground was scarlet all set or wrought with studs of sparkling Gold , with this word going along with it : Of such like as this will be the Furniture of that place , where the Most Holy will dwell . Then in Prayer I had a suddain aspect of a Countenance , who looked all pleasant ; and this word came with it , and said , Iesus look●npon them , and said , Ye are not far from the Kingdom of God. May the 8th . 1677. This Morning a shivering , influencing Power , and Presence was witnessed about my heart . After which this salutation I had , in the known speech of that , which did so gird about the Intellectual Mind , uttering these words : wilt thou make a full dispose of thy Spirit , Soul , and Body unto thy Lord , who is willing to assume all to himself , that he might make it his proper Workhouse ? But consider well , and be not rash in this thing : for if thou dost contract to make all over unto me , thy true Immanuel , then nothing is henceforth hereof , to be parcelled out from him , who is come to be a Purchaser for the whole ; that none may come in for any part besides me . For I have a sufficiency of stock to set all awork . In this your Jesus will be properly all , who well knows upon what account , he demands to have all turned over to him , to act , work , and do wholy after the pleasure of his own Spirit . For while the exteriour Will , and the rational Mind with all their train of senses , do but in part bare rule , and here up and down float ; ( though giving their Vote according to the moral and sober part of things , ) all those must give place to another Birth , that will excel all this Righteousness . Now you that are come to that degree of knowledge , as to discern the right-hand Gate from the left : Who have been sometimes under the Discipline of the Spirit , as also sometimes under the Gifts aud Powers from the Celestial Orb : to you then , who have thus tasted the Lord is gracious , can ye give up all propriety in your selves , to be in very deed no longer your own ; Being come to that grown Age , as to make a true sale of your selves to such a Purchaser , as is come to buy without Mony , or Price , or any thing of this Worlds Merchandise ? You are now known to him , and he to you , who now proffers to give his own Life for yours . Oh who would not strike up such a bargain , as this is , that so henceforth for you to live , it may be Christ. Who will at another rate , manage your very corporeal state , and upon much better advantages , then ye have done , while ye live under this Starry Regions influences , which is the light and might of the Man of Sense and Reason , whose Sun must so go down , as never more to rise . When this Day-star appears in you , all the exteriour Lights will go out . May the 9th . 1677. This day my Spirit was cast into a very serious and deep debate about that Proposal , which was the other morning , so audibly made by the Spirit of our Lord Jesus unto us . Whose Faces hereunto were set , and our Minds hereunto inclined . I had another onset , by the Friend of him , who most willing is to become our Bridegroom . Who still urged this thing mightily , concerning the actual passing away of our selves , so as to be entirely the Lords , moving it again in this word : Who , who can come as a very Christ to be , who stands in humane property , but those who have bequeathed themselves away , as to move from another Life , in which they may in winged Power go forth . I found my Spirit as in Peter's frame , when our Lord repeated the question so often , and so suspiciously concerning his loving of him : Even so verily , I found my Heart troubled , and my Spirit grieved , that my Lord did by his Spirit press this thing so hard upon me , as if my Love and Will were hereunto doubted of by this my Lord ; from whom knowingly I would reserve nothing , that could be demanded from me . Whose Love-fervour hath been so strong , as to give away my whole Spirit to him , who , I do believe , will renew another more pure and powerful Spirit in us . Then was this by the Spirit further spoken in me , True it is , that thou lovest the Lord thy God with thy whole Soul , and Spirit , which is more then all Burnt-offerings or Worship , though spiritually instituted : yet this is not enough ; For Love as it may work in an ardent Spirit , by and through internal flowings to the Object , may stop again : This many have reached unto , and yet have doubted in it again . Therefore God would have a pledge left in his hand , something given him as a fruit of Love , to wit , Life it self must seal the Truth hereof , as going along with it . Christ was put upon giving this proof to his Father , not only in bare love , but by laying down of his Life , for which saith he , I am beloloved of my Father : Iohn 10th . So as God had this proof from him , so he expects the same from you : who if you love the Father and Him , then his Commands will not be to you grievous . Ye will then observe all the Antecedents belonging to this Law of Love. Which Love rightly born carrieth a mighty force with it ; it cannot deny , or keep any thing back from that which it is centred in : as hath been evidenced by those great Saints , before Christ's Manifestation and since . As Abraham , he did unfeignedly love God , when he forsook his own People , and Land of his Nativity , to go where the Lord gave him a word of Command to go : yet this was not sufficient , but ye did see God would prove him further , as in Isaac's death . Which when God saw , that he stopped not in that , which touched the very Life ; nay then said the Lord , Because thou hast done this thing , in blessing I will bless thee , I am now sure thou lovest and fearest me , and therefore God will be thy exceeding great reward ; which the Patriarck did fully witness in his day . Numerous instances might be added out of the Scriptures hereunto , as also the late and private experiences of holy Souls , that have been obedient to that true Prophet and Seer , that daily giveth , and maketh known the Councel of God. Under which seal opening , ye are come . To which Spirit of Wisdom , give now an obedient Ear , saith the Holy and True. Upon this I made my application in great earnestness , according to that Power and Life , that stirred in me ; being greatly distressed to know , what was further to be given up , and parted withal , that consisted in the power of our own Wills ; having gone far in the self-abnegation , suppressing and keeping under the earthly part , that so sin could not reign , but be kept under condemnation : So as to this degree some are come . As I was thus silently in the Spirit of my Mind parling , this word was uttered to me , All this is acceptable , but the very giving up of the Life must be , that my Name may be written in the very Blood thereof , and be returned in a Life-quickning Spirit again . Then will the property of that which was dull , dark , and corrupt become all light , vigorous , pure , and Chrystalline , as the Spirit of Christ was in the Corporeal Figure . The same Mind , which only respects things that are above in the Fathers Kingdom of Glory is to be in you , as it was in Jesus your Lord. For this is the sum and head to which all Prophecies and Revelations tend , even the finishing of this Mystery , Christ the Light , Wisdom , Power , and Righteousness of God : Which can be brought to pass only by giving up , and laying down our Life , as to all sensitive properties ; which is the highest , and most resolute act of the Will-spirit to give its Name up thus and to subscribe your Spirit , Soul , and Body in the Blood of that Life , that must die , that so Christ may be only alive in you . And albeit while ye are laying down with great reluctancy that Life , which is so agreeable to this terrestrial Life ; because of contempt and dishonour , that it suffers hereby : As your Lord in his Crucifixion went through so by your spiritual mystical giving up your Lives , though as to this worlds eye in shame , rebuke , and weakness ; yet in Truth and Verity , it shall rise in Strength , Victo●● , and Power in Ghostly Majesty , whereby ye will possess the Gates of your Enemies . This is most wonderfully deep , if it may be fathomed by the Spirit in you . May the 11th . 1677. My Spirit entred into a deep sense , upon some occasion that was administred , how apt it was for such , who had taken upon them part of the Ministry to ingross and confine it to Persons , and Sexes : and to bring down the superior Spirit and Light under the inferiour Government of the low and mean Spirit , that respecteth man , and savours that Glory , which is after the Flesh. For Christ told the Jews , they loved the praise of men , more than that of God , in that they sought honour from one another , as the great and learned Rabbies , who in their high learning , despised an illiterate Christ , ( as they called him . ) From whence I did observe that the leaven of such a Spirit might be ready to mingle with some in this present Age , though partly illuminated in and through the knowledge of the Mystery of God in Christ : As I was pondering , I say , and considering these things in my Mind , and making request , that nothing of the exterior might have wherein to glory ; but that God would appear in such , as little , and nothing were in their own account : and that all Flesh might be silent , that Spirit might only go forth in its own Power and Clearness : Upon this I had a full gust come in upon me , with this word speaking in me , There is a Gospel , that nothing of man shall mingle with : that shall only be intrusted with such Child-like Spirits . For which nothing of the Creatures Testimony will be needed ; for it will be the Breath of an irresistible Power , of which none shall be ashamed . Then was that Scripture the next Morning spoken to me , Be not slothful , but followers of them , who through Faith and Patience inherited the Promises . Which word was taken up by the Spirit , and spoken audibly unto us , upon the account of that● which opened before in way of Prophecy , as to that unmixed Ministration , that should arise in some qualified for it . Of which much was revealed in the discoursive way of the Spirit : that there was now given to all an open Door , that would look hereinto , from that in the Heb. 6. v. 11. where Paul directs this word in general to the whole Body , consisting of Men and Women , And we desire that every one of you do shew the same diligence , to the full assurance of hope to the end : Here is none left out , but both Sexes implied . Whose work and labour of Love in Ministring to their fellow Saints , according as they had tasted , and received of the heavenly Gift , God was not unrighteous to forget . Therefore from hence he did incite them to go forward , not excluding the Female , but laying it as a weight upon both Male and Female , as all one in the Spirit , to shew the same diligence , till they could get through the vail : where they might come to the lively Oracle ; leaving the lower Principles and Administrations , as to the very knowledge of Christ in his first appearance . Who hath left the whole Creation still groaning , and waiting to be delivered from the present mixed and imperfect state . Such I mean in this Creation as are here fore-ordained to a more high grown state , as to be minding and waiting for that blessed hope , and more wonderful and glorious appearance of Christ , no more to leave us in the weakness of sin and corruptibleness . This hath had its long day in the world , its Sun is upon setting : and then but one short interposing Night will be , before the everlasting Gospel-day shall break forth ; whose Breath is at once all redeeming power . So it was further shewed me , that there should not be another Christ revealed , but the same that was , in a more high and transparent manner . Who , as the mighty God and Saviour , is to compleat the work of Salvation through a more perfect Ministry , that shall be committed to elected Angels : that shall be sent forth in such a Gospel-seal , as none shall be able to counterfeit . For this word as a secret , was given me to hear , That the Gospel , that in these last Ages , since Christ was preached to the Nations of the World , was not of that force and might , as to overthrow the Seal of the Beast , and thereby to recover man out of his deep relapse . For though somewhat of this all-powerful Gospel did for a little moment after Christ's ascention break through with the Holy Ghost , as some first fruits thereof , yet it soon retired and shut up again . But the Spirit said expresly , Be ye of good chear , whom God doth greatly love : and know this gloomy day is far spent ; there is but a short night , before the everlasting Gospel shall break out . Then be ye Watchers till this Morning do dawn , put on your armour , and be not as others , who slothful are , not believing to such a Gospel-day . But pray that ye may be intrusted with the first openings of this Gospel-breath ; which will devour and lay waste the Kingdom of the Dragon and the Beast ; that so in the Power and Splendor of a glorified Christ , ye may come to reign on and over the Earth . This everlasting Gospel will soon gather in its own heavenly Train : but in Hope , Diligence , and Patience do ye remain for it . May the 13th . 1677. The Glassy Book . In the Night when the outward Senses were reposed , I saw at a distance a reserved or separated place , which was as light as the Firmament , and there I saw the figure of a Book ; it had no Clasps or Seals upon it , neither was there any thing therein written , that I could perceive ; but the Leaves appeared all as transparent as the flaming light . After this came forth out of that bright Orb a Flock all in white Robes in a triumphant posture , rejoycing about me with pleasant bright Countenances , and would have me repose my self in the same alacrity with them ; but I was more sad and ponderous , and could not move with that agility , which they did with their Airy Bodies . But I soon did feel a mighty influence from their Bodies ; though at their first appearance , I was as one surprised : but such was their great affability , and friendliness towards me , that in a little while I was in their liberty , and joy . Which no sooner I was made sensible of , but they told me they must withdraw unto their own place : I then desired they would not leave me , but let me go along with them , which they could not permit at this season . This brought heaviness upon me again . May the 15th . 1677. Being together met , for the mutual enkindling of the Life and Power in each other , while the Doctor was breathing out what was given him from the Spirit : This voice uttered it self in that time , All flesh shall see the Glory of the Lord : several times it passed through me . The next Morning the Doctor being at prayer , I heard mighty internal sounds , and one distinct shout which was astonishing : which was so loud an acclamation , as I never had the like before . May the 17th . 1677. Then being in the Morning in prayer together , the word thus moved in me , saying , Let the Glory of the Lord return unto his Sanctuary . May the 18th . 1677. In the Night in my first sleep , I saw the Doctor in a place wide and spatious , it seemed to have no limitation either by Walls or Gates ; and I being alone with him , suddainly a great throng of people did come in upon us . So then the Doctor said , this multitude will not be dismist , till they receive somewhat of that , which the Lord hath made us Stewards of . Then did the Doctor preach that , which was of great force and power , so that they appeared to be very attentive thereto . Upon which I awaked , and the word said , that there should be a clear and pure Gospel Ministry , not by man , nor after man , but by and according to the Revelation of Jesus Christ. May the 19th . 1677. This Morning the Mystery of the Glassy Book , which was revealed unto me , by way of Vision in the 13th of this Instant , was opened very conspicuously . For as I was walking in the solitude of my Spirit , this stirred again in my Mind , being presented with this Scripture , We all as with open face , beholding as in a Glass the glory of the Lord are changed into the same . From whence it was manifested unto me , That this Book did represent the Spirit of the Lord Jesus , which was the mirror , by which we only could see the Father's Glory . And further in that this Book was different from all other Books , because there was nothing therein written ; which was more marvelous , and gave me occasion to query with my Lord about it : What this Book was , which had no Seals upon it , nor any engraving in it ? Then was it thus resolved me , That it was that which would put an end to all other Books : it was beyond all literal Ministrations , they would not be needed , when this Chrystal Glass was revealed . This would be the sum and substance of all Times finishing Mystery ; according to that in the Revelation mentioned , of the Book which was open in the Angels hand , which Iohn saw , when the seven Thunders uttered their voices , and he was ready to write ; but till the dispensation of the fulness of time , there was a prohibition . The Glass that compriseth all Wisdom , Knowledge , and Sight of Eternal things , being given forth or held out for such , who do really prize the substance , which is the Living Word it self ; and that above all Shadows , Sounds and Declarations . Christ is to arise to them higher , from a sealed Book to an open one , that is , from Letter to Spirit ; giving himself not only as a Book to read , but to eat down . Ye shall tast this Chrystal Book , and thereby come to be in the express clarity of it , all clear in Judgment and Knowledge . It will then be connatural to prophecy and reveal , whatever is seen in the Eternal Glass of all Wonders . Oh , not to hear only , but to live the Word of Truth : which is all sweet to that part , which retaineth the Divine and Pleasant Savour of God in his Transparency : but it is bitter indeed in the Bowels or Heart of the Earth , it cannot be well digested there ; the operations are so pure , that it will work out the internall gross matter , that hath the thick darkness over all brought ; that so all of one entire clarified piece might be come in the Nature of that Glassy Book . Which is an all-seeing Light , from that one everlasting day to see universally and infallibly ? Then was it set much upon me , to seek when and how , and upon whom this finishing Mystery might be witnessed . For it did seem to me , that this would not be a dispensation till the end of Time ; because the Angel , who had the Book , compassing both Sea and Land , protested Time should be no longer , then till the seventh Angel , be ready to sound his Trumpet : which is not yet in any part of the Creation effected . Therefore this unsealed Book will be given to none , till the seven Seals of the Written Book be first broken up . These are the Conclusions● that may be gathered from the Holy Writ . Therefore this clear and unsealed Book , as it alluded to that in the Revelations , may not be reached unto in our Age. So then to what end was this Vision of the Book opened and shewn , if not for particular Propriety ; that we might hope not only to see this Chrystalline Book , but for to be the Glass it self ? Thus arguing upon , or from my inferiour Light , I did sensibly feel a more high and superiour Light in that very instant of time overshadowing me , saying , Will ye of that sort also be ? Do ye see this Chrystalline Day so far off , as to give up the last breath of your hopes ; as if God had set the bar of his decree here against you so as not to look for that Angel to stand upon your Earth and Sea with this unsealed Book in his hand ? Answer , Far be it from you such doubts to entertain , who have felt already the gathering together of this Glassy Sea , and commixture of it for a sublime Body of Glory ; which beyond the Age of all Time shall be manifested . If ye can but endure the purgation of the Glassy Fire , which will make serene and pure : for it is of the same Flame and inkindling Light of the immense Deity ; so as it is there a bubling Spring of Fire , which will strongly renew it self in you . Oh pray , that this Fiery Oven , ye may come to walk ; that then nothing impure there may remain : but such like burnings may all creaturely things devour , which cannot be a subject Matter for the heavenly Power to work upon . May the 20th . 1677. Then saw I in the Idea of Light , two great Fiery Wheels , with two more less . Which moved by them , that wrought uncessanty : as a Clockwork ; having their Spring-motions : and from thence the Chrystalline Substance began to appear . Of which transparency , that which is called Wisdoms Glass is made out . And none ever did , or can see , any part of the Celestial Beauty of Holiness , without this Wheel come in them to be formed . Which was declared to me , to be the creating Power , and energy of God , who produceth those little Wheels to work , act , and move answerable to the great ones . Then it was spoke in me , Behold and see in these Wheels , the whole foundation-work of the New Creation . For hereout will come that Spirit , who shall appear as a flash of Lightning , that will burn through Flesh and Bones , Rocks and Stones , that will be all at liberty , resting only in habitations of purity . These lesser Wheels care not to live out of the great Wheels , as the center of their Springing Life : which they will still turn into ; for they must all connaturally work , act , and move together . Then was it made out to me , that the two great fiery Wheels was the eternal out-flowing Deity ; manifesting it self in the working Wheel : which presents the clarified Body of Infinite Wisdom , which moves always in Light and Fire-celestial ; all whose works are wrought through Fire , because of clarity . Then was it further opened , what the two other Wheels were in their property . The one was our own Eternal Spirit , as it is come back again to live abstracted out of gross matter and nature . The fourth Wheel is the Chrystaline Pure Corporeity , in which this Divine Life-flash will move it self conspicuously . So as now all four will be incessantly in their working power , when Wisdom's Glassy Book shall be found in any one . Which is as a new organical Body , that hath all radical Powers , and Senses , as a rising Morning without Clouds ; being as that Wheel , with Eyes fixed round about them . May the 21st . 1677. My Spirit upon this Manifestation sunk down , as into a Central Flame , requesting to abide in that , until Iehovah's Wheel had abstracted the grosser part from my self . Oh what can us separate here-from , but the fervent burning of these Wheels ? For the Idea's thereof by these Mystical Similitudes are far from satisfying , without the very inkindling powers hereof be felt , that can only mount us from this Earth . ●hen was it revealed to me further , that these Wheels had not in any of these late Ages run in the pure fire of conjunction . For where all four are found in any one Person incorporating together , there Wonders will be wrought . For then Gospel Ministers will go forth , as mighty flames of Fire . Then cried I , Ah! my Lord , when , and in whom shall all these Wheels meet together ? It was said by the Springing word within me , that it would be accomplished in them that were numbred in the Glassy Book . Which was not to be read , but tasted , and felt . Therefore this Councel of the Spirit was given , that whenever we did feel in our selves , any breath of Sacred Fire rise , which opens from the great Wheels : then our own Spirits , that is a Spark also of Celestial Fire , should abstract , and presently herewith mix ; and then possibly it may fall into the deep abyssal center . Which will bring forth all these working Wheels in their order , which will work high and powerful . If ye steadily join all the force of your superiour will , and in no part be divided , then will you feel these Wheels begin , to be in their separating quality ; burning up all that is not of the nature of the Glassy Sea. Then this Rule I also received , that we should forbear to be drawers of water , from the Sea of this World ; for that would quench , and damp this Fire , and especially before it hath got the dominion , and mastery : but then it is above all floods , nothing can drown it , when all Powers Celestial are united together . Another Rule given was , that● we should make daily application , for full vials of Oyl to be poured forth , that is , much of the sweet sappy flowings of the Spirit , as Rivers of Oyl : which will make all these flaming Wheels work up to a Seraphick height ; so as hereby to look terribly for Glory and Beauty for Perfection . May the 23th . 1677. As we were met together at prayer , I had the presentation of a Golden Cup , out of which did rise a flame of Light , as Fire bubling beyond the Brim of the Cup , and it was thus spoke , who so are able , let them drink of it . Upon which I considered hereof , expecting a further explanation of this Vision . Which this Morning thus opened it self : that the Cup , which was all of Gold , presented Christ in his pure Corporeity , who had been tried through all Fires , and thereby was made a meet Vessel to retain the essential Spirit of the pure flaming Deity , that springs high beyond the bounds of humanity , as the Fire did above the Cup. Then it was revealed , and uttered by a still voice , that as I did see , the rising of this Fire , even so should be the flowing of the Holy Ghost . For it was his Fiery Baptism , wherewith many should be sprinkled from its going out . Oh my Lord , why was this Cup tendered for those , who were not able to drink down this Spirit of Fire ? Would it might be our lot . Who surely would rejoice to drink down a full draught hereof . Oh dear Jesus , that by thy self thou wouldst hand this Cup unto us : as once thou didst in the figurative way to thy Disciples . After I had much , after this manner inlarged my self in Spirit to my God and Father , the Word then spake in me , Ye must first arrive to this Golden Degree : then ye shall be flowingly filled with this high spirited Flame . Christ the Lord is here ●ory our Example : Now then take good heed , to those great fiery working Wheels , which will frame for you this Golden Vessel , Suffer gladly the mighty force of them , which will form this Golden Cup in each one ; where the heavenly and pure elementary matter is prepared . Be only found in your diligency , and then your great Work-master will be under an engagement , to finish this unknown Mystery . That so ye may be Golden Cups of Blessings to your self and others . May the 26th . 1677. In the night being cast into a sleep , I saw this Golden Cup again , which was presented to my intellectual sight , some days before , as I was in prayer . Now again passing from one to another , some few Persons of us being met together . The Person that handed this cup to us , was in the Garb of an Officer , with a Gown ; and when he came to give it to me , somewhat he seemed secretly to whisper , which the rest were not to hear : which I thought carefully to observe , but when I awaked , I could not remember any thing of the words , which I did believe was of concern . I only well retained the Ministrator of this Golden Cup , which did not flame out as it did before ; but there was an Oyly Liquor of flame colour in it , which tasted like to pleasant Wine . After I was come out of this Night Vision , I waited , what would be spoken herefrom further to me : which interpretation was presently given . the Officer personated our Lord Jesus , to whom the great Majesty had given the Power of Administration . For there is no true Sacramental Institution , but when he is present himself ; who knows those Sanctuary Vessels of his own Body , that be thereunto affixed , and who are separated from all common use . He walks amongst the Golden Cups , to convey Flaming Spirit and pure Oyl of Light : he doth not put off with dead heartless Signs , but letteth in his flowing Nature as Spikenard ; that when any have drank hereof , they do feel an inebriating Spirit , that burns as fire upon the Altar of their hearts : as a signal witness , that the right . Administrator hath opened himself , in a Celestial Fire-spring . Which is the Pool of the Holy Ghost , from which every Sanctuary Vessel is to be sprinkled . Take ye heed hereto . Iune the 1st . 1677. This Vision was just upon the Doctor 's taking a House . THIS day I had a very deep sense opened in me , upon a Vision of several Pits , that were filled with muddy Water : so thick they were together , that my self with some other Persons , could not know , how to pass , without peril of falling into some one or other of them . But our way lying through this place , we could no way avoid , but we must go through it . Which was very hazardable , irksome and grievous : but through fear and heedfulness , watchfulness and prayer we did get through . And this word I did hear speak , saying , This shall also turn to your salvation through earnest prayer , from the supply of the Spirit of Jesus . Then again this night I saw , as two of us were going upon our way with great earnestness , to be at the end of our Journey , there fell a suddain showr , and stopped us : so as we feared , lest the night should come upon us , before we should reach the place , we were designed to . This Vision did plainly speak out , there was some present danger at hand : which made me desire to be apart , to know the mind of the Spirit herein ; bemoaning those Dicissitudes , which might happen for our further probation . Then was it shewed me , that those Pits which I saw , were promising advantages from the Earthly Region . Which stood open to plunge us into their deep Abyss , as which would drown our superiour Life in their muddy waters . For this word came to me , while I was considering hereof : Escape here for your Life sake , for what have you to do in the way of the Assyrians ? Upon which I prayed earnestly , that we might be kept from the many evil occurrences , that might happen upon the removal , to an outward habitation ; which I foresaw might be hurtful for the present to our Spirits . For which cause those things were presented ; for how would the Prince of this Earth , and Aiery Region triumph to see us , who have disdained his Kingdom , and all the preferments of it , to be catched by any baits from it ? For I heard this word say in me , there would be a great acclamation from out of the bottomless Pit , could they but bury your fire-sparkling life therein . Therefore fear always , while you have any thing to transact , where Satan hath to do . Then as to the Showr , that came while we were journying on , it was opened to me , that as to the working-wheel of Fire , there might be some stop . For there was nothing more injurious than floods of Water upon fiery Wheels , that is , heavenly Spirits involving themselves with earthly things : though good and lawful to others , yet not to us , who had the Nazarite Vow upon us ; and under such Laws and Institutions , as were not made known to others . Therefore that which might be justifiable in them , would not be to us , because under great Light , Revelation and Direction . The Spirit in us bearing witness hereunto , that is to be of great binding Force , and Powers , to keep us in all wariness . Then is this word uttered , as I was hereof writing . You of all others , I , saith the Lord , have desired for to keep separated for my use : therefore take heed , what you let in to my Temple Body . Oh saith the Just One , that I could but have such large Credit from you , as I had from some in past-ages ; that could lean and rest upon me , without the Crutch of Reason under their Arms. For alas ! you are yet but as Children , that are not able to stand alone . You dare not trust your selves upon the bare ground of Faith , and that makes you fly so readily , to what is before your sensible Eye . True , Oh Soul , thy terrestrial man hath a near disposition to the production of this earthly Climate , and runs thereunto upon all occasions , as to its nourishing and providing Mother , knowing yet no better ; having found all sensible sustainment thereby , according to the manner of this fallen Creation . But know , you have a Mother of a higher degree , that is more true and natural to your Spirits : and she would now you should come to understand , and know her to be the Everlasting Wisdom of the Mighty God , that can do much above Nature and Creature for you : Who would have you desert all other , and hear , and learn from her mouth ; from which doth drop the Law of Love and Kindness . Iune the 3d. 1677. Upon this Manifestation and Councel of the Spirit , I found all my internal Powers strongly knit together , to find out this more sure and all-sufficient Providence . For there was somewhat in me of Infinite Being , that was too great to be kept under the tuition and law of that , which was earthly and terrestrial . From out of the bounds of which , my Spirit would break away , to live to obey that Law of Faith : which hitherto no Adeptist , that I know , hath arrived to . Which hath failed as to my own part , because so oft have I given place to self-reasoning ; being by a Foster-Mother so long brought up in that way , that death it is therefrom to withdraw . But taught I am , not to favour my Life herein , though daily solicited hereunto by thousands of Spirits . Who do cry , spare that delicate natural thing , which this world doth glory in . For indeed it hath carried all in a forcible stream : but now , in Spirit I do see , this great Volative will be dried up . For this Night I did see by way of Vision , a muddy Sea boyling as a Pot ; but under it to my great marvel , there was an invisible Fire hidden under the Mud and Water . Which I did view ; thinking at first sight nothing less , but that the Fire would there be choaked : but it did get the Victory . And in the Morning , as I was hereof considering , it was opened to me , that this Muddy Sea was the natural rational Life , that must be purged by Fire ; till all consumed it be in such , who like worthy Champions shall come to shew themselves , in the Life of Faith. I did also see a Clear Water separated from the Muddy Water : which by the Fire was driven upward , as if it had been a Spring . From whence it was given me to understand , That there was a pure Heavenly Matter , which when the Celestial Fire did work in any , it would separate from the gross and evil quality . This Muddy Sea was said to be the rolling Motions , that work from the common sense of earthly things , taken into the Mind : which makes it soul and muddy . Now what can purge this but fire , that lieth in the deep beneath : which gradually worketh through it , by virtue of an Eternal force , and might , when once struck in , by the Saphire Stone of the Deity . Then it inkindles every property , and becomes a pure Fire Element , which suffers nothing combustible to mix with it . After this I did see , when the Fire had got the mastery of this pudled Sea , that it became all as a bright Firmament , and there sprung up a wonderful Tree . Iune the 4th . 1677. The Saphire Tree . In Vision was shewn me a wonderful Tree , which was strange and amazing , being out of the course of Nature of all , which formerly I had seen . The Body of it , was of the Fire Element , and the Branches thereof were clustered with various sparkling Stones of all manner of Colours , which were of such a dazling Glory , that nothing less , than the reflexion of this Tree could give the capacity of sight . For as the day doth exceed the night for Light , so did these Stones for lustre excel , what are of the choisest of this Creation . It no sooner appeared , but it did again disappear : but it left its light Raies upon my Mind , for some certain time . Whereupon this word was spoken , This is the great original Saphire-Tree , which as a Light springeth up out of the Dark Valley . Iune the 5th . 1677. Being much inquisitive to have the Mystery of this Oriental Tree , that sprung out of the pure Element , opened further unto me ; as I was waiting in the Fire of pure silence , it was revealed , that the Tree was shewn to make known , that this was a degree beyond all in Paradise : For no such lustrous Tree could be manifested in that Sphear . Trees of Life and Righteousness might spring thereout , but this Tree was a Diadem of Glory , that doth grow out of the Element of the New Ierusalem . Then was it upon my heart to plead thus with my Lord , Ah , my Jesus , what doth this signifie to us as to our present state ? This surely presents , the highest latitude of Glory , which thou thy self art capable of . We have many removes yet surely to pass through , before we can come to the Clusters of this Stately Tree . As we now appear , what is more contemptible , and vile ? And if so in our own Eye , what in thine ? Therefore what Time will or may be allowed for our transportation into such Fire Stones of amazing Glory . This and much more , which would be too numerous to record , was my Expostulation . To which the Spirit made reply thus , that this Vegetable Stone must have several Transplantations , before it could rise , to such a degree of Celestiality of Glory . As first out of the dry , hungry , barren Earth to a Ground moistned with the dew of Paradise : there it hath a certain season to work through , as a Plant of Righteousness , sending forth its fruitful operations according to the heavenly constellations , which work with it . It shifteth it self into various forms , as the Center doth open for Multiplication of the Vegetable Life : to bring it forth into manifestation of those more eminent Fruits of the Spirit . As in clusters of Love , Patience , Meekness , Faith , Hope , Joy to perseverance . All which are to spring up unto Perfection , as making way for a higher Transformation . For when these Fruits are grown to their full Ripeness in any , then expect such a pure conjunction as doth make up the very matter of this Saphire-stone . Which may be adventured to be cast into that most holy burning Element ; that thereout all these may come forth , as one entire Body of Glory . Iune the 6th . 1677. This Morning , about four of the Clock , awaking with a raised Mind , ready to entertain discoveries from that invisible Orb , to which my whole Heart tended to ; I found my self suddenly carried out of my animal sense , and several idea's did open to me from the Upper Region . I saw in the Firmament of the Heavens Bright Figures , like Half Moons , and great rolling up and down of the Starry Heavens , which seemed to be in a troubled Commotion . Then there were great fears at the sight hereof , among the lower Spirits of this Region . Then I saw somewhat like a Standard set up with a Writing upon it , proclaiming War with all the Inhabitants upon the Earth . And about these I did see Bows and sharp Arrows ; and because I saw this Piller or Standard at a distance , I thought it was , or might not be real : and so I went to it , and touched it with my hand , and read the Writing , which was , Controversie with the Nations of the World. Then after this , I saw the Clouds of Heaven pass away , and various Persons of great Majesty descended down to the place , where the Standard was set , and they appeared , as those that were Judges of the Earth . And two or three of them made towards me , to have spoke with me , and their Presence was terrible , that I shrunk away . For my mean Corporeity was very inconsistent to their Glorious Personalities . And this word followed , This is the Lord , who after this Tribulation will come , with his Ancients to raign over the Earth . Iune the 7th . 1677. Then this word did speak through me , Haste and pass away from Paradisical Righteousness to Sion's Glory . For let your Condition seem never so mean and low , yet verily designed ye are to work through all vicisitudes , till Palms of Victorious Glory in the hand of the great Alpha and Omega be given to you , which will make you to be the admiration of all in the higher and neather Regions . Then these Rules were given expresly in order hereunto . 1st . Suffer gladly the Transplanting Power to crop off all , what it finds superfluous , dry , and sapless . 2dly . Permit no other Pruning Hook to come near any Branch of your superiour Life-trees , but that flaming word of the Spirit , that knows rightly to divide betwixt the dead and the living . 3dly . Seek and make application to the Most High , for an impregnable fence , while these Fruits are ripening , there will be required an invincible gard , or else the subtile Foxes and Beasts of Prey may get in for to make spoil . In the 4th place , Then again watch not only against the Invasions from what Ministers from this visible Principle , but from a near and more inward Center , whereout the Serpent may move , and twist himself , while yet you are , but in the Paradisical Property . For in this first Transplantation lieth all your danger . Therefore if all the Fruits of this mystical Life-tree , can but reach to a Golden Hue , so solid as to become a fixed Seed , then ye are out of all hazard and fear . But cast this Seed into Earth , Air , Water , or Fire , it will attract to it self , out of every thing a bright consuming Glory . Then this word was added , saying , Weigh and consider this mystical thing ; for here lieth the highest state of Perfection . Observe , the Most Holy in all his removes , within your Heavenly Plantation : for every new ingraffing from the Mighty Arm of Power , will be an evidence , that he will not leave you , till Scions ye are made , as Branches of this Saphire glorious Tree . Iune the 8th . 1677. This Morning this word was given me to feed upon , saying , I the Most Holy will Tabernacle with with a Spiritual Mind . My Life and Peace as a Spring will bubble there . The carnal and earthly Mind is Satan's seat , the pure Mind is God's Throne . Now choose which of those you will give place to ; for accordingly your Mind must be ordered : If for the high and most holy Society , then all Spiritual . Then was that Scripture repeated to me , For to be carnally minded is death , but to be spiritually minded is life and peace . Which life of Carnality is enmity to God , who will be evermore a Stranger to such , who shall know nothing of his Love , Joy , Goodness , Power , and Sweetness . For if they commune with earthly Spirits , and things of this terrestrial being , then such dark influences are left upon their Minds , as make them altogether unmeet to talk with God : or to take in of those Species , which tend for transfiguring the Soul into a bright body of Glory . When the Mind is pestered and overcharged with thoughts , that tend only for this gross elementary Life , there is no room for the Holy Ghost , that proceedeth and cometh from such a wonderful being of holiness , as the Father of Spirits is . Iune the 17th . 1677. I saw a Ball of Fire , and out therefrom went Flakes of Fire , and fell amongst thorny Bushes ; so as they were no more : being consumed by the Flame . And it was said to me , these are the particles and dispersive Powers , that will go forth from the substantial God head to devour the Shrubs of the Earth . Then after this internal sight , I was as in a sleep , where much combustion , strife , and spiritual Labour , for the attainment of somewhat , that was of Eternal Consequence . And such was the clamorous onset of earthly Spirits , that for a time , I found my self sunk down into a dark Vally . Upon which I awaked with great perplexity . Then after this I saw in way of Vision , a rich Golden Sledge set up , and I was to slide down upon it : And a voice cried , Fear not , for an end to all weariness and travel will come , when this out of the Heavens shall descend . Iune the 23th . 1677. Sarah and Abimelech . This Morning as I was recollecting my interiour Powers and Faculties , which I found had been somewhat scattered , by being let out and employed upon secular concerns : and which I found was as going upon Thorns , grievous and unsavory ; Upon this my Spirit made application , with Soul-meltings , for Life-recovery and restitution to those wonted familiarities , and divine discoveries ; wherein consisted all my peace , life , and satisfaction . Upon which my care now was , how we , who were under a peculiar obligation , should discharge our selves of all , and every weight that had beset us . For it was presented to me , that while we were gathering together , what might accommodate our outward man , as Paul did the sticks to warm him after his perilous voyage ; even so we upon necessary and lawful things being employed , were in danger of the poisonous Vipers , which would stick so close to our hands , as we should be constrained to awaken and call up the Most Holy Adjuring Power of the Mighty God. Whereby we might be able to cast them off , before they infected our pure eternal Life-blood ; that so we might proceed forward in our Spiritual Work. For this word was spoke , why seek ye to dwell in ceiled houses , and let the most holy in your selves lie waste ? Then again this word met me , Take heed of the Commonsewer that corrupteth the whole Earth ; that it break not in upon you . For it is a Noah's flood : it will sweep all away , that are out of God's Ark. Upon which warnings I guirded up upon my Watch-Tower , to hear what would be further opened to me . Having had somewhat yesterday passing through me upon Abimelechs taking Sarah from Abraham : The Meaning of it was this day made out further unto me ; the Spirit taking up that Scripture , as in way of a Parable , to shew us the danger in passing through with the Virgin Mind amongst Foreigners and Strangers ; though not intending to take it up as a dwelling place , but only to sojourn as Abaham did in Gerar. Iune the 24th . 1677. Now after this manner the Spirit did parly or commune with me . Know , that ye have had a call to pass out , from among the throng of the worldly Spirits ; whereof Abraham was a type , whom God called to sojourn as a Stranger , removing from place to place , till he did come to live alone by himself , and to be planted as a Root for a mighty Off-spring . Wherefore the Most High had designed him , and so Abraham with his Sarah went through the Philistines Country , and was in danger to have had Sarah violently taken from him , who was to bring ●orth the blessed Seed . Even so it was opened after a high mystical manner , that this Abraham did represent the Spirit of Faith : whom God would bless and make fruitful through Marriage-union with the Virgin Wisdom . And it was further shew● me , that there should be a Male , and a Female , that would be made choice of , to bring forth an eternal spiritual Off-spring for a true Church . Which should be known from all others by terrible things wrought in righteousness through the Ghostly Power breaking forth . And therefore note and observe , said the Word of Life , whether or no , God in the Spirits voice hath not spoken to you , to come out of the Chaldeans Country ; considered both as to the vain , evil conversations of Persons without , and to internal Spirits within the Region of the Mind : from both which there is to be a real departure out . And as there are two Persons , that are thus to be deputed visibly , who are to wi●hdraw , and and plant themselves , as out of all other gathered Fellowships of the World : So are they to be extraordinarily endowed in giving proof of Love , Faith , and Obedience to him , that hath power thus to dignifie and make blessed . God knows Abraham was such as one , as would approve himself in all perfect walking before him ; and answer whatever Trust was committed to him , by the Most Holy and just one : to keep every Charge , and Command given , as did appear , when he came out of his own Land , to go where he knew not . Now it was from hence revealed , that those who shall be counted worthy , to bring forth a pure spiritual Generation must come out internally , as well as externally from that Native Country , where numerous Spirits that have no Visible Bodies do dwell , and have their concourse in the Mind after a magical manner . Now here will be the trial , for to go through their Eartbly Regions , and not be hurt . For no sooner did Abraham falter in his Faith through fear , but his Spouse was taken away , which if he had kept up in the majesty and authority of Faith , and had owned her , then the dread of that Power and Spirit of Faith , and the Virgins Beauty and Innocency would have been upon Abimelech , so as there would not have been any attempt of that kind . From whence this was a warning councel in particular unto us : given in our present journying on , through strange People and Nations , which lie in our way , before we can come to Hebron , the City of David our King. And these are mystically opened from within us , as occasions offer from without . For the Prince of this World knowes , herein he hath great advantage , while but passing through his Dominions , he will have one device or other against those , who are designed to pitch their Tents remote from his Territories . Therefore he doth bestir himself to raise all Forces to stop their Progress , that if possible he might keep them under his Arbitrary Power : Seeking always of subtilty to weaken the hand of Faith , by alluring away the Virgin Love , and so he would make a separation . For in the pure conjunction of Faith and Love , they are knit together as the Bridegroom and the Bride , to travel together , till they obtain the promised Seed . To whom all excellency of strength doth belong , and Wisdom to govern those Nations , that would usurp an evil Power over the blessed Seed . Oh , saith the living Oracle , take heed of denying your pure heavenly Mate : that is found in the comely dress of Love , Purity , Meekness , simplicity and holiness . For this is that vertuous Woman , who is a Crown to her Lord and Husband . She will never depart from him ; without she be diso●ned through fear , and incredulity . None shall imbrace her , but the Arms of Faith. If she at any time be violated from her true Abraham , she will be as the Ark , that will bring plagues and and death upon those , that would engross her to themselves from him , whose true Spouse she is . Therefore consider this , O ye , to whom this word and councel is given● Keep up Faith in its own true Royalty ; Fear not Earthly Powers . While ye must pass through their Land , Trust in Iehovah , your sheild : Forfeit not that Dowry which the Virgin Spirit of Love will bring to you : Be watchful to strengthen what is in you already wrought ; that ye may not lose what ye have thus far ●un , and suffered for : even so you will find the Sealing Power from the Amen . Iune the 30th . 1677. The Birth of Cyrus . The Voice of the Daughter of Sion cried in me , what ailest thou , who art travelling for the Birth of Power ? Faint not , for it is a God Almightiness ; that will be the issue of all those internal pang● of her who is travelling in the greatness of his strength . Every Arm of created Power is too short to bring it forth . God must bring forth God. Then queried my Spirit , where , and how , and after what manner will be so marvelous a thing ? Sure nothing of mortality can compass such an Immensity , as a Gods excellency in this World to be manifested . No said the Spirit of Councel , the Terrestrial Man cannot have any share herein , either to conceive or bring it forth : But yet such may be the high act of Love in the Most Holy , as to open his Mighty Name Iehovah through that mean form of Mortality , and send forth somewhat of a deified express of his Existency , in terrestrial Creatures ; so as to make them signifie unto the World , what power it is that moves through them . Who have been in strong and unwearied travel , for this all-saving Birth of Almighty Power . For indeed such a Birth is needed in the World , that may deliver from all the evils of it . There is nothing , but an Omnipotent Force will conquer the sinful Authorities , that have been so long in Government over all the Creation . Therefore what are ye to look , and wait for , but the Birth of this Mighty Prince Cyrus to arise in , and to go before you ; for it is by meer strength , that he must prevail , to subdue all Nations , whether they be within or without . Many have been the forerunners of this by inferiour Births , which ye have passed through . As those of Regeneration , and Divine Inspirations , and Productive Revelations , all in order hereunto : But all these have been too weak and too short , to deliver out of the Servile Spirit . The Babylonish Power doth yet keep and serve it self upon you , and will not let you go free ; till this Mighty Prince doth arise to remand you back unto your own Land , and native Freedom again . Thus I did evidently see nothing , but the all-saving Arm could pluck us back again . And moreover this word was with me , and in me spoken . Pray for the Cyrus Might to be joined with the Nazarite Wisdom of Purity : for without Power ye cannot perform any of my Pleasure , in subduing the Babylonish Power , that hath enlarged it self over the whole universal state of things . It is well , for the elected ones in this World , that their Redeemer is now a Mighty King over all Kingdoms . And this day is drawing near for the revealing of this his shut up Power , that hath been reserved with him in the Heavens . By reason of which , a sorrowful bondage and servile Life hath been upon the very Nerves of the New Ierus●lem . Who are now sensible , and do now cry unto this Mighty Cyrus to appear , and to break for them this Babylonish Yoak : which hath made them so long groan , and mourn , as being made to serve with rigour under the Prince of Darkness . Who hath had a long Reign through his Agents in this Principle ; but his Time is ●igh worn out . Of which this is an assured hope , when a deep sense is upon any of the Children of the Captivity : As upon Daniel and Ieremiah , Ezra and Nehemiah , who set themselves to enquire for that Messiah ; who is to restore , and gather together the Stones , for to build the Mystical Ierusalem . Verily to such as do sigh and mourn , for all the Abominations of Desolations , which they see to be of Authority . To such , I say , the Most High will have respect , not only to reveal , but to intrust the Scepter of his Kingdom with them . Who , he knows , will sway all in righteousness , according to his own heart : They shall be his Kings and Sav●ours upon Earth . Yet once again , they who are of a Daniel Spirit , wholly addicting their Minds hereunto , and in nothing else taking pleasure , but in diving into the Secrets of the Most High ; that if by any means they might find out the Jubile-year of release , when the Mourning Tribes might return again to their own possessions ; even they shall be chose hereunto . Oh the wise in heart after this do look : waiting in true spiritual abstinence , as Daniel did ; that so eternal Secrets may be revealed unto them . Know ye how beautiful would those be , who shall bring news , and glad-tidings hereof , from the Most Holy to the Mourners in Sion : That the Lord is indeed , without delay , coming ; for a full and perfect Redemption to the Groaning and Oppressed Creation● Even so Lord Jesus come quickly . Iuly the 1st . 1677. THIS Morning , after some special Manifestations and intimate Communion with the invisible Trinity , ( whereby my Spirit was as ingulphed into this sweet Celestiality , of that which passeth all understanding : ) This word uttered it self , Is it not good to dwell here , where the Covert is all Love , and defensive Power ? Oh call in others with thee here to meal , if you do delight to sip of this Cup of Divine Pleasure ; and then according to the vigour of Spirit felt herefrom , dispence hereof . And commend it to him , who is a noted , consecrated Vessel , to take in of the same , with the unknown Rarities : which the Father doth ●rovide for his own Houshold ; that so no cause ye may have to wander , out of his rich and fat Pasture . While keeping here , your Shepherd will you feed , and by his Golden Crook will you guide , and translate out of one glorious place to another , till ye shall come into the beloved City . This blessed winding in of my Spirit , was an introduction hard usage of the King of this Bottomless Pit : who would keep them evermore in bondage , and would not , that they should ever remember , that once they had a pre-existency in that Paradisical World of Liberty . Iuly the 2d . 1677. But now the Ancient Records are brought to Light , whereby it is given to the Wise among the Children of the Captivity , to understand their high and eternal Nativity ; and that for the cause of sin they were brought into this dark and evil Region : yet not so , as for ever herein to be included , till natural death doth release , as they would persuade . For no such Decree did ever go forth from the Throne of the Most High. For after this dark grisled Globe , with its natural Inhabitants , ( all which like troubled whirling Wheels do grind the Faces of one another ) there shall another arise which shall set free from this Old Creation Captivity . Upon which there was a mighty cry , by some that here were sealed to the day of Redemption , saying , Holy , Lord God of the Sabbath , let us come to rest with thee . For in six days labour we have been , and now full weary we are of sinful thrall and cannot ; but remind thee of the promised Liberty , which is for to be brought to pass , by the travelling Daughter of Ierusalem . Then was portraied before me , a Mourners Zion-eye , beholding a bright flaming Globe : upon the rising of which , the other Globe , like a dark Stone , sunk down before it , into a bottomless depth . And this was in the sight of the right-born Israelite , who here was suddenly snatched out , and translated into a higher , and more quiet Sphere . Oh here was indeed the Sabbath of the 7000 years : all here were clothed in white , lying down as Flocks by their Shepherd of all Princely Might , all fastned together in a Golden Chain : to shew , there was no more to be a dividing ; for the Sheep never more was to be scattered out of this eternal Fold . For nothing , but Seraphical Pleasure is here with the highest Peace , Joy , and Rest from all former Toil , Labour , and Sorrow . And the Law of God as a Gulf is here broke up , and drowns all in its own Sea of Endless Love. This is what was presented , for the inforcement of our travel in Spirit , for Sion deliverance , out of the Babylonish servitude , which now is throughout the whole World. Iuly the 3d. 1677. Then was it with me to enquire with earnestness , Oh my Lord , when shall be this Zions Reign ? All things yet in visible view appear in a dull sluggish Posture : The Prince of Might yet hath no Birth in the World , for to bring into existency this New Creation , Who then shall be , the beginning of this Celestial World ; seeing that from some one or other the Birth of this Creating Power must go out ? Oh , by whom shall Iacob's Star arise , that is to bear the ●●cepter of Power and Dominion , that is to overturn the whole Scene of present things , which hath been under oppression ? Iuly the 11th . 1677. As to this , some days after , I was answered with good and comfortable words : that we might not sorrow as those , who do see nothing of this rising day . For while my Spirit was groaning in the Kingdom of Tribulation and Patience , I heard this sweet saying , The Birth is Love , That shall restore the Kingdom of Ioy and Power . And as it doth grow near , the Pangs of Love will flow upon you , which will be Sions mighty deliverance . Therefore revive , when Loves throws do take hold upon you ; for it certainly foreruns the breaking forth of the Son of Ioy , and Strength : who will rule the Earth , and ease the Nations of their Burthen●● Griefs , and Torments . Then was somewhat opened to me of the Mystery of a great Key , which I did see in way of Vision , held out unto me ; which was so great and weighty , that I made question in my self , whether I could carry it ; and was loth to take the burthen of it , not then understanding the intent , why it was shewn and tendred . But this Morning considering hereof , a voice did sound through me , This is the mighty Birth-Key , which shall open the New Ierusalem Glory . No terrestrial Being can it hold : for it is all massy and refined Gold , that will open the seven-fold Wonder , and unlock every unknown Treasury , which hath been sealed from the foundation of the World. ● hen was it highly impressed upon me , what this Key did further signifie unto us . Then another word did swiftly put forth in me , saying : Those to whom this is given , will have power to bind or loose , to shut or open , to kill or save alive , and also to charge or discharge from the guilt of si● . For it is the Key of Knowledge , and sound Judgment , and acteth absolutely in the express Power of the Most High , to fulfill every jot and tittle of his Eternal Will. God the Father will well satisfie himself in such , whose propriety it shall be to possess this all powerful Key . Ah , my Lord , is there any ●ow abiding in corporeity , that is so eyed by thee , to be an Instrument to act in the Power of this mighty Key ? Sure no Prohibition , or Decree is gone forth , but some one or other may be designed by thee hereunto in this Age. But then the Spirit said , they must be such , as are annointed with that high Composition Oyl , which at once doth clarifie , and perfume , as an attoning Incense , whose flame never goeth out , till this Key be wrought out in the Fire Center . Then was this word of Councel given unto me , Set a work all your present force and might : it will be worth the laying out all your cost and labour hereupon . You have an all-skilful Guide , that is master of this Mystical Science : but he loveth not to have to do with any Spirit , that is divided , with one Eye looking forward , and with the other backward . He knows he shall never have Honour or Credit , by such as are halting between two Principles ; sometimes rising up in the Fiery Wheel of Faith , then sinking down in the Leaden Scale of Sense , which bringeth back , what Faith hath brought forward . Which is the great Energy , that giveth the formation , to this all-sovereign Key , that is prophecied of ; but none have been found here for worthily qualified of many Generations past . Therefore neglect all things of this low Region , that so you may make this , your entire business : From which let there be no starting , as ye would enjoy the blessed Projection of this Key ; that will open for you , and will unfold to you the 1000th Number in Wisdom's Roll. Iuly the 12th . 1677. As my Mind was contemplating of the great advantages , that an Eternal Almightiness would bring in to such , who would thereby endeavour wholly to de●●●● , and make an end of sin : There was suddenly a very fit similitude set before me , in order to this , to shew what would be effectual thereunto . There appeared a bright Jasper Body , or Person , in the middle of whose Breast was set a Pipe of Gold Colour● and two more , each one out of his side ; the one was of Scarlet Colour , the other White or Glassy . This was a very suitable Idea to the present concern of those● who did know themselves to be under a mourning state of indigency upon an eternal account . For whose reviving● this word did further proceed , Whoever there be , who do thirst to drink out here in nakedness of Spirit , let them draw near ; for only pure , simple , naked Spirits can suck here . After this Voice , the Intellectual Spring did freely run , and made me capable of more de●p reception , concurring with the t●●e Inspiratour : who did give me to understand the use and operation of these conveying Powers , shewing what the Virtue of each Pipe was . As first , that in the midst of the Breast signified , the sending forth the ●●ction of Spirit : The Scarlet Colour'd Pipe the Blood● that is , the Life of the Heavenly Body , an●●●●d to it . The third Pipe was the 〈◊〉 Water , which keeps and maintains all in an immaculate Life of Purity . Out of these the Divine Nature is extracted . And who ever do not lay their internal Spirits to suck out of these P●pes , can never arrive to any strong Spiritual Stature . For what doth it avail to have the knowledge and revelation of this in Mystery , and be at a spiritual distance herefrom ? If Jesus , while i● visible Corporeity had not lain close to his Fathers heart , drawing continually , although highly Fssenced in Spirit ; yet he could never have grown , if he had not derived fresh Infiniteness of Strength and Power to hold up the God head Soveraignity in the Manhood . So likewise the Spirit herefrom did teach us , that we should strive to reach to the heart of Iesus in Spirit . Here did meet me this Objection , But how shall we thus abstractedly have access in our Spirits to our 〈…〉 is in his Personal●●y all 〈…〉 and we in bodies of 〈…〉 so that we know not how to meet him ? This Question was thus resolved me . These Pipes , like Iacob's Ladder , were fixed for descending Powers to descend through them . It is granted , that we cannot reach up to our Lord , till we have a full grown Spiritual Body . Therefore this mystical way of conveyance is contrived to bring us up to that high degree of fellow●hip with the Trinity ; though no congruity there be as to the visible Body . Yet● there is that Spirit in us , which by the drawing down this Life sustenance , may recover its ancient sublime and paradysical Body , which consisteth not of Flesh , Blood , and Bones , but of an immortal Virtue , Power , and Strength ; answerable to● what will suit with the Heavenly Jerusalem State. Then was it further shewed me , That through these three Conveyances did run all and every weighty precious thing , that was now inherent in God the Son. For want of understanding , and not finding out the way of this mighty attraction from the head-substance , We have discovered the shame of our Nakedness ; wearing only the vile cloathing which is infirm and weak , obnoxious to all evil , and death ; fit and meet only to walk and converse with Creatures of a mean and inferiour sort , such as this World is replenished withal . But now a Summons is to call , and shew unto us what will qualifie and furnish ●s out for a higher Society ; as when the pure native Life of a compleated Christ is sucked in by us , then shall we be , as he is not : longer in a condition of ●●●●ering , sorrow , and indigency , but of God-like Authority . Which will be the Sealing Commission of the Everlasting Gospel Prerogative : that will no more go forth in weakness , but in the finishing Power of a mighty Salvation . Seek , and pray ye for such a triumphant day . Iuly the 13th . 1677. We being met together in Prayer , owning and presenting our many deficiences as to Spiritual Abilities ; This word was spoke to me , Apply your selves to Christ your Treasure , who is made of that Lineage and Nature , that he might consider the better those , who are of his own Spiritual Flesh : For none else could so naturally care for them , as he , who had assumed that Nature , which was liable to weakness , temptation , and all distresses . And as your Lord Jesus did out-grow all this , and swallowed up mortality , and all infirmities , by attending thereupon ; so changing his Corporeity into an Aetherial Spirituality , whereby a Translation was obtained by him into Mount Sion Glory : So was it advised me from that Spirit , that standeth always in the Spirits Councel , That an express charge was given by the Father unto the Lord Christ , to take care and provide for us also after the like manner : as having received all infinite fulness from the Godheads all-sufficiency for the same ; that so he might be able to do for us according to his ●●boundless Power . A●d therefore he hath invited us to urge it close upon him , our appointed Trustee ; that so we might be brought up , through all the several changes to the same perfect and all powerful degree , even till we come to possess the self same beatifical Vision of the whole Trinity in Glory . For it is so willed by the Lord your Creator , that he should now raise you up , by his secret Spiritual Intrinsical Operations to his own Heavenly Stature ; till that ye may be presented faultless , as he himself is . Therefore let none glory in Christ , as their saving Iesus , till they can come to witness his Life-blood in them , thus redeeming and cleansing them from every blemish . For till this be done . Christ cannot bring them into his Fathers presence , to sit down as his Bride in heavenly places there with him . Now is there an open Door to you , set wide open ; for you to enter through his re-entring into you . Make all present advantage thereof in him , who is your Spiritual Banker . Iuly the 16th . 1677. These weighty intimations coming from our Lord , are well worthy of all observation from us : from whose great Love they do come to per●ect , what is yet to be done for us . For while the Ear of my Spirit as the Oracle of God , doth stand open , clear , and free , from the twisting stuff of all low , imaginary things , the voice of the Most High , doth frequently cry through me : From whence I can conclude , that the Spirit of Revelation is not in this Age al●ogether excluded . For this word did 〈◊〉 a-fresh speak to me , I the Lord 's Annointed will give forth the residue of my Spirit : for which do ye , who are one in Faith , steadily wait . Then after this Voice , it was discoursed in the way and method of a Spirit , how that the latter Crop of the Spirit should be much greater and more plentiful , than what was in the first fruits , after our Lord 's Ascending : which was but as a ●●ower or sudden ●light , which soon again stopped . For after the decease of the Apostles , i● soon began to withdraw ; and a long restraint hath been , as to what they witnessed in their day . All that can be said of what hath been enjoyed by the highest order of Saints , since the Apostles days , is but a sowing into the Spirit , through divine and radical Light entring in , for conviction , illumination ; thereby to make the conversation more pure and shining , which hath been wrought from the belief of that Testimony , left by these holy ones , who were immediately inspired with the Annointing . Vpon which , to this day , there hath been a total and full resting , as if God had nothing more to reveal to all eternity to any . Which is not so . For the Scriptures , ( or rather the Spirit of them ) did point out in them to a greater reserve of Spirit , that was to be poured forth . But till then , saith one in his Epistles , Ye do well to take heed , as to a present measure of Light , which in this long and cloudy day seemeth great and lustrous ; but there is a Star to rise out of your own hearts , that may outshine all , that hath gone before , if you watch to it . The Vision may there speak , though it hath been hitherto silenced , and that partly through unbelief ; but the same Spirit of Revelation shall much more in this last Age revive again . For through Grace and Love deeply imprinted , it is given me to believe in another rising day of the Spirit , according to old and new Prophecies . Some breakings forth hereof are already witnessed . And that we might have further grounds of hope , who do fly hereunto for fresh teachings and discoveries of the Mind of God ; I did see a Vision of a bright oriental Star , which did spring , as out of the low center of the Earth , at which I marvelled , and I called one to rejoyce with me to see the Effects of this rising Star : as also another Person to the view hereof , I did with joy call in . And we beheld it , till it did enlighten the whole Earth with its Beams : which it did cast forth , as if it had been the Body of the Sun. The last Vision of the Star explained . This sweet Manifestation , this divine Opening or Vision was granted to me to view , that so the end , why it did appear , might be known . First it was shewed me , that as the Wise Men ●●d see in order to the Birth of Christ in the Flesh , his Star rise , and go before them , till they came to Ierusalem ; even so this Star did in its rising signifie the mighty Birth of the Spirit , which would open through the womb of the earthly property . Where the Spirit hath been long 〈◊〉 , ●●d its Glory clouded as in the dark gross Body of sensual Corporiety ; but it will verily work it self through . And the more wise and excellent in Spirit shall first see it , and feel its rising effects upon themselves , as their Birth-Star . Which shall multiply unto the seventh Number : which only qualifies to stand within the Circle Throne of the Most Holy. The seven Stars which are mentioned to be held in the hand of Jesus , your mighty Prince of Peace , are to be distributed as the Badge , or Inscription , of such as shall be so perfected for a free pass into the Jerusalem-glory ; there to be in Oneness with him , without robbery to their Kingly Priest , in all his Thronely Principality : and to be added to the enrolled numbers of the Ancients , which are come to be Victorious over the World , through great Tribulation . So ye will be followers of him , through this Rising Star. Iuly the 17th . 1677. The Seven Ascending Steps . This Morning the Living Word spake in me , Thou dost not yet sound the meaning , and depth of that , which is further to be understood of the Residue of the Spirit ; but I am come to search , and give thee further knowledge herein . As thus , the Golden Cask of this Rich Oyl hath been in part let forth : seven Pipes for the venting hereof , are as an Emblem to present the seven Spirits , that hereout do proceed . Now well observe , how many of these Spirits have been drawn out of the Golden Vessel , which represents the Body of the Deity , either in the foregoing or present Age ; and you will see , what is come , and what is yet more to come , till the seventh Number be finished . First consider the Prophecies , and Promises , how they run in the Scripture Roll. The Spirit is distinguished with seven Properties , or Operations , and Working-powers ; each of these Spirits hath their Office and Ministration , as dividing to each one in the Body of the Spirit , according to the measure of the Gift of Christ. As First , The Promise of Grace and Supplication is to empty out it self . Then a Spirit of Love , Joy , and Peace is the second . Thirdly , a Spirit of Consolation , of Prophesie , and Revelation . Fourthly , A Spirit of Councel and Sound Mindedness . Fifthly , A Spirit of Truth , Wisdom , and Knowledge . Sixthly , The Spirit of Faith , for Heating Internally , and Externally , and doing thereby Miracles of all kinds . The Seventh , This is a Creating Spirit , that goeth forth to give Being and Existency to what seemeth not to be ; it works on this hand , and on that , and yet nothing , which is inferiour unto it self , can it see . It works all in a silent still way : what it speaks , it effects ; and what it effects , speaks forth what it is . It needs no Orator to go before it , to declare from whence this Holy Breath of Almighty Power doth move ; it resteth where it will , yet unseen ; yet felt , known , tasted to good purpose , where-ever it abides ; it being the head principle Spirit that governeth and sendeth out the foregoing Spirits , and uniteth them into one entire Spiritual Body . Now , said the Most Holy Inspirator , I have here shewn to you the seven Ascending Steps , by which you must come up to your Mansion Glory , to your Throne Dominion ; to be what you were designed for to be from before all Worlds . Come now , and see what process you have made hereunto , and how many Degrees ye have taken . Comforted ye may be , who do ascend up here together in Faith ; though many attempts , and that strong ones , have been to pull you down , and to prevent your further ascent . But be strong and resolute this day , from that power already received ; that you may go up , and stand upon that last p●ved stone of Wisdoms strength , and might . Which will bring Majesty and Honour to you ; but Horror , Confusion , and Shame to what ever hath sought hence to draw , and plunge you in with them , into the dark center of this dismal Sphere . The which evermore fear , and avoid as the Dragon's Cell , where he loves to dwell . Iuly the 18th . 1677. This day much refreshment from the bright beaming Countenance of my beloved Lord , through free converse with him , came thereby to my Spirit . My Spirit being moved to plead propriety , in what the Father had given unto him . Whom after the way of Spiritual Sight , I did behold a smiling Face , looking through a ray , like to the Sun ; and a voice spake , I will see you Face to Face , that you may hear my voice : then will your Joy be daily full . Then this word I did hear , It is well you now do believe , that all Spirit and Mighty Power is with me , to provide for those whom my Father hath given me in charge . I am no engrosser to my self of this Ierusalem treasury , but do will , that ye should be joint-heirs with me , in the same Body of Glory . But it is the vehement , strong , thirsty Ones , who can draw out that Life , which I now do live in , and that in the highest degree of Perfection . Which makes me stand up in the head fountaincapacity to impower gifts of great consequence , according as you are able to partake of them . Oh that you would lie close in your Spirits , to that Breast which is in pain , by reason of its fulness , till it hath emptied it self , with the sweet lusciousness of the Gospel Milk. When tasted , it will make you be always lingring and strongly desi●ous hereof . The office of my Spirit is like a true and faithful Nurse , to lay and to give the Mouth of your own Eternal Born-Spirit hereunto ; but then of it self it must draw , and ye must not be discouraged , though at first , it doth not come so flush . But some pains must be taken by you in this Spiritual Exercise , before the Breast of Life will open fluently : But when herein you have once got the victory , the Bottles of Heaven , will run free , emptying forth the very marrow and strength of the Deity . What else think ye , can make great , strong , and powerful in the Divine Nature , but this very Life-substance , which by the Mouth of the Spirit , highly magical is constantly attracting ? Then will ye be answered , in what you have been so long in Soul-travel for . Iuly the 19th . 1677. This word was with me early in the Morning , Pass on ye Worthies of the Lord , through all measures of my Spirit , till you come to all seven Degrees . Rest not in the shallow parts or streams , before ye come to float in the place of the Broad-waters , where the Spirit will be to you unmeasurable . For though it is an undiscernable strength , yet in it lieth the whole omnipotent force both of saving and destroying , creating and nullifying . This Power will be inherent in them , upon whom the seven united Powers shall rest , and dwell . Which indeed will make you excel the very Angels , as to dignifying Power , which never was their natural dowry , as it was yours in the beginning ; but that you have lost , through sin and earthliness entring in , which hath made you thus feeble , impotent , and weak , that you can do nothing , till these my seven Spirits do come , each one gradually in their course , to renew your strength , through the mutual concurrence of your wills . Which to me , I your Lord do own , you have given in . Therefore my Spirit , I am moving upon the Face of your inward Deep , till the whole mystery of the Celestial Figure shall again be restored . Therefore I am calling the Eye of your Minds inward , that so ye may take knowledge , how many steps you have gone up to this Throne , and so be encouraged to pass forward . You are arrived to the third measure , which is the Spirit of Prophecy and Revelation : here is a pleasant standing , because you have prospects of the unknown Scenes of G●ory ; great advantage is from hence , because you do live in the divine Idea's of what is contained in the invisible Sphear . Yet far be it from thee , to ●ake up rest here , or like Moses for to die in journying to the Land , where the New Ierusalem doth stand . Yet four 〈◊〉 higher there are , which have been seen in the Mount of Vision . Who then now as high descended Spirits , will in mighty Faith attempt them , and renounce what ariseth of fear and doubt ? As Faith and Love are the Wheels that do hither bring , so fearfulness and unbelief do the Wings of the Mind bind down . Oh how flow of heart have you been to believe , what of these Ministrations hath been so frequently prophesied by my Spirit ? Come forward on , and put forth that little grain of Power , which you have already in your selves , and see what you can make hereof . The more you act it forth , the more it will encrease . For as the Ministration of Immediate Revelation doth more clearly immerse you into the knowledge of what is unknown : So the Mystery of the highest degree of Faith must necessarily therefrom begin to work , and that in such a way , as may be a sealing to what is revealed for manifestation . For a let into invisible Species of things cannot but quicken up Faith , and make it strong in God : by which it may easily , yea most naturally act , and go forth in mir●culous Deeds ; for confirmation to others of , what by a bare Testimony will not be believed in , a residue of Spirit . For this is also surely reserved , which is the sixth step to Sions Glory . But before this can be perfected in any one , that do look Here for it , they must be of a through grown experience in the Life of Revelation . These Gifts will not come down by sudden rushing showers , as it was in the Apostles times . But henceforth they will be Consequents , which will follow those , who do gradually grow up from the very Birth-day of the Spirit into all the sublime perfections of Holiness , as their constitution into a Christ-like Nature . For it is the Root of that Heavenly Matter , from whence Gifts of this kind do proceed , and will in such pure and sanctified Vessels be inherent . For they only stand in the Light , Councel , and Will of the Trinity , ready to obey and execute his Will , here on Earth ; as the Angels of the Presence , who truly and faithfully do go forth in the Light , Power , and Force of the seven Spirits : whose fortitude it is to secure from all the wrathful conspiracies , which are in this evil World. Iuly the 20th . 1677. This day upon a foregoing Word ; which opened it self in me , as we were met together to breath the Life to each other , a superaddition thereof was given me . The word was from that of Jesus , crying in the great day of the Feast , If any man thirst , let him come unto me , and drink ; then out of their Bellies shall flow Rivers of Living Waters , ( speaking of the Spirit . ) The Jews Feast being the Feast of Tabernacles , was highly at that day solemnised ; from which the Lord did take an occasion to invite to another manner of Feast , presenting himself as the principal Dish to feed upon , and Well of Life to draw the Waters of Salvation from . It was again revived to me in this word , You are come to the festival day of the Spirit . Set by it , esteem it : spare not to take your fill . Tell me , Oh ye that beloved are , what from this Heavenly Table , where all variety of Spirit is , what is most relishable to your Heavenly Palate ? Had not I known you to have been in the vehement hunger and thirst after that Food which is all Spirit and Life , you should never have drawn near to my Table . For to others this kind of Fare has been little understood , or tasted of ; and therefore not desired . It is the pure Birth of the Spirit , that can only live upon that , which is Spirit : as none can know the things of God , but the Spirit ; so none can taste God , but what is born of God. What else did your Lord Jesus live upon , during the time of his abiding in the humanity , but the Essential Power of the Deity ? He still drew it in , as the Invisible Bread of Life , which he had to eat that the World knew not of . Now said the Spirit unto me , It will be to you , according to what you believe or thirst for , or after ; whether for the Milk , or the strong Meat of the Spirit . For this is called the Feast of the Spirit , because it multiplies it self into Corn , Wine , Oyl , Milk , Hony , Marrow , and Fatness . There is nothing that can be named for refreshing and strengthning , which the Spirit of Jesus doth not afford to the strong in Faith. Then again a further Information was given , concerning the Ministration of Revelation ; that though this Mount of Divine Vision , was not to be for ever the fixed Rest , of such who are under such a dispensation , which must be owned as a high and rich Prerogative ; Yet warning I had this day , hereupon , still to wait . For the Spirit did expresly speak , that we were come , but to the shallows of that unmeasurable Deep : our Feet did but yet stand upon the Golden-sea brim , and that we must yet abide a while upou this Chrystalline Stone , till launched into the deep ocean of all Manifestation and Knowledge , of what is within the Vail . Where all things of the Temple Glory are to be seen , not as in Metaphors or Figures , but in their own express Beings , as the heavenly things themselves . Then through the Oracle-ear , this word did sound to me , Ye have not yet known , what it is to be wholly contracted into the Spirit ; that is , as if you were without a Body of animal sense , and changed into an unmixed Body of Spirit . For thus it was with Iohn , when he saw and talked with the Alpha and Omega . Then the word of Jesus was made good to him ; as one of them , who did not see death , till he had seen the Son of Man in Majesty , coming in the New Ierusalem Glory . But this he could never have beheld , if he had not been changed , for the time being , into a Spirit . Which had so penetrated through his gross material Body , as that he knew himself only in a Body of Light. Therefore he called it the Lord's Day ; such a day , as the dark Night of an earthly Body must fly away from : For it could not abide , when though , but in the Vision of so immense a Glory , that dispersing it self so variously into the Images of what , so long had lain unseen . Even so verily , deeper may be your entrance into the Heavens to hear and see , what there is reserved , as your Dowry , among those High-Throne Principalities , which Iohn did see . Fear not , I say , through this bright day to pass ; though the night of your Body of earthly sensuality shall by degrees pass away . Care not to hazard all that ; so as ye may be taken up still in the Visions of the mighty Alpha , where new Scenes of Glory may open to you daily . Iuly the 21th . 1677. As we were in Prayer met together , this word passed through me , which plainly thus spake : These are the wrestling Spirits , O Father , that will not let me be at rest , till they have possessed the Kingdom with me . This word did not a little revive me , and added a renewed strenght to urge the more full Manifestations of this Kingdom ; and that we might still our force unite , who have been hitherto so prosperous in our way through recourse by prayer . Which being done in Faith , hath great and mighty influence with God. Iuly the 22th . 1677. This Morning I had this further Presentation pourtraid out to my Internal Eye , The Figure of a Fleshy Heart with many Eyes , and a Mouth , from whence issued out a white Stream like a Breath . From which it was said , draw near , and receive in what floweth out here , which I assaid to do magically , as well as I could . Then when I was come to my inward understanding Spirit , to know what this might signifie , This word did pass through me , This Breath is thy Spirits Meat , by which ye are to live day by day . This Vision contained very much in it : which was made out , as it was cast up , and called over again in my Mind , afresh teaching being herefrom given unto me . How this was the new Heart , which would be as the Well of deep Waters , in whomsoever it was fixed . Many were the worthy Properties , which do belong to this Heart : For it was the Figure of the very Heart of God the Son , lively discribed in the rising Magia . Then were the several Working-Powers and Properties manifested unto me ; and I was also made to understand , what I never before did sound . For it was whispered to my inward Ear , saying , Thou little thinkest , or perceiveth what lieth concealed within these Triangles . An immense Treasury is here couched : Who can fathom his own heart , much less this , which is so all-seeing ? Now to give the several Properties of the Heart , full of Eyes . First Property . No slumber doth happen on them at any time . For flumbring and sleepy Eyes argue a state of weakness ; but these are perfect Eyes , strong Eyes , in their full strength and clarity . Second Property . They are watchful Eyes , waking Eyes ; looking every way unto the heights above , and down to the depths beneath , and to the bredths , and lenghts of what in all the World are seeable . Third Property . These Eyes are discernaing , and piercing Eyes : The wonderful excellency of these Eyes is this , because their faculty is to pierce into things so , as nothing can be hid or concealed from them . This all-seeing Heart , was with the Prophets of old ; from whence they were called Seers . When Gehazi would have hid from Elisha , the gifts of reward received from Naaman ; faith Elisha , went not my Heart with thee ? There is no hiding from the Eye of the Heart . Samuel from this inward sight could tell Saul , that his Asses were found , and how that he was designed for a more weighty business , than to look after them ; having the matter of a Kingdom to propound to him from the Lord. Fourth Property . The Eyes of this Heart are clear , single , pure Eyes , and purged from every Mote ; It is the peculiar property of this Heart to see God : and this Heart hath a Mouth in it to speak from ; and it speaks to the Most Holy : and it hath an Ear to hear also therefrom . So that it is both a seeing , hearing , and speaking Heart ; therefore God sets a value upon such a good Heart . Such a Heart Caleb h●d , and David had : which Heart much answers to God's own Heart ; for it is God's own Heart , in man's Heart . As it was said by one , We have the Mind of Jesus : it is as if he had said , we have the Heart of Christ. Therefore the New Covenant runs all upon a New Heart : Gods Heart , in man's Heart , making man's Heart a New Heart . All the Revenue of Eternal Life is Entailed upon what issues from a renewed Heart , made new from God's Heart , indwelling in man's Heart . Here verily you are come to the grand business ; for what the whole tenure of all Prophecies and Promises points out unto , is to this seeing , hearing , and speaking Heart : as it belongs to the New Creature , which is God's Heart in Man's Heart , making it a new Heart . For God's Heart , or Christ's Heart , is the warm Life-motion , that floweth through man's own inward Heart . Thus God's Heart in man's Heart , makes man's Heart a new Heart , and a good Heart : and makes man's Heart a seeing , hearing , and speaking Heart . When man's Heart is made single , clear , and pure , purified from every mote of imperfection , and from all sin and self ; then it can see God , and hear God , and speak to God. For it hath the Heart of Christ in his own purified Heart . David foresaw the worth of such a Heart , when he so earnestly prayed , for the creating a clean Heart in him . It is a meer act of Creation , by first raising or putting forth a power to dissolve the old dark earthly stony Heart : which the new Heart of Christ must come in the place of . For there cannot be any agreement betwixt them , while they are together . For till the old Heart is worn out by degrees , Oh , what strife , war , and contention is between them , so long as the earthly part can hold it out , ( as is found by the Saints experience ) till the Heart of Jesus comes fully to be fixed in the old Heart . Then from the sight of Christ's Heart-Eye in our new Heart , the pure Life will stir essentially : and such Spiritual Motions will spring , as great Peace , Love , and Joy will come in upon you , as a bubbling Water of Life . Fifth Property . From Christ's Heart in a good Heart made good , the new World , and the Nature of Paradise is placed there ; and this new World is always provoking the good Heart by internal Species of Heavenly things , generated therefrom , answerably to what the Mind is employed upon , and raised up into . As in an old unregenerated Heart , this earthly World is placed in the midst of it , provoking the Mind with those earthly species that riseth from it to a close with them : So here , new Idea's arise , and are abundantly brought forth from the Divine and Heavenly World , placed in a new and regenerated Heart . Which the Spirit of a good Heart feeds upon miraculously , while this Worldly Heart doth see nor tast nothing hereof . So strong , so high are Zions Walls that are built for these holy Hearts , that no groveling Spirits , nor low earthly Hearts can tast any thing of their Seraphick Life . Whose natural soil it is to live like the Hearts of Beasts , breathing after their perishing Fodder , and sensual Pleasures ; but this Heart from Jesus in a Regenerated good Heart is created for better things . It knows its own true temperature to be such , as can no more lust after , what is terrestrial . Because it hath been so much touched upon by the Divine Flames of the most Holy Altar . Because also it hath been so often impressed from the sealing Powers of the Deity . Whose breath doth so strongly move , as to maintain upon the good Heart a pleasant soft Fire , burning as a signal Witness , that a Sacred Presence liveth there , for whom is provided the best of Celestial Chear . Also because the creating Word may still renew , a fresh Life , with all its secret , and unknown Retinue of pure Spirits , that may be refreshing to the Solitary : who indeed have made their choice to live in the Heart of Jesus , till with their inward Eyes they have spied , where that only massy Gold-stone of all-working Powers doth lie . Which is only sounded by these Hearts : but to raise up this all-golden Power is not found out by them , till they are come to have more innate Union and Communion with this Heart . For by virtue of their Co-Union , there will be co-working . For thus it was betwixt God and Christ ; there was but as one Heart betwixt them , in which they did in all things agree . From whence it was said , hitherto the Father doth work , and I work : that was by a mutual agreement , going out in acts of Power , from deep Councel and Wisdom , as foreseeing all events of things . So it will be between Christ and a Christian : when they have co-union of Heart , then there will be co-operations together b●tween Christ and a Christian . Co-union of Heart , is when Christ's Heart dwells in a Christian Heart , and the Heart of a Christian is one in Union with Christ's Heart . Then will follow intimate communion , and co-operations in harmony together . Iuly the 23th . 1677. This word run through me , as a burning stream , saying , Seek , make out with all speed for a partnership with this perfect , and all-powerful Heart . For it will not only discover a Spiritual Substance by a Reflective Light ; but it will give an Inherent being in it self . Hence it is that Wisdom's Pearly Stone doth shine , and hence all her Divine Magia doth work : Let it not stagger thee , that little hitherto thou couldst do as to works of Eminency , that might demonstrate the Heart-Power of the Deity . See what wanting hath been ; the Heart of Jesus is a Seal must be set upon thine , that what as his , may be thine in an absolute propriety . Such an innate life of conjunction will be of most wonderful consequence . Consider now then and know , nothing is more expedient , than to be found in this most perfect and all-seeing Heart , that all you do may be wrought herefrom . Then further it was testified , that it was not the sudden flights of the Spirits up into this Heart , which would do or perfect the remainder of what was to be finished . For in that , there might be an uncertain motion ; as our own Hearts sometimes being up , and then again down : by reason of which so little hath been brought to pass . For a steady Heart and Mind is Wisdom's Pavilion where she dwelleth , Therefore this caution and word of Councel , the Spirit did give , that when carried up at any time by the Spirit , into the Heart of Jesus , there to fix for ever , and there to abide , till so knit , as Twins of Hearts to grow up together in , then Powers and Gifts there will spring . Iuly the 24th . 1677. The word of Admonition was given unto me : Take heed unto the Spirits Doctrine , and continue stedfast in the things , which ye have learned , and have been assured of , knowing of whom ye have received them . From these words it was shewed me , that it was not sufficient that we were under the distillings of the Spirit-doctrine to drink it in , so as to let it pass away again ; but this word of Truth was to dwell , and to be deeply rooted in us , as it is brought forth into a plain discovery , by way of Precept . For in this day , the Word of the Lord coming to any one immediately , is so rare and pretious , that God looks that they whom he shall herewith favour , should more than ordinarily set by it : and wisely observe , and make great improvement of this more excellent Ministry . For every slight neglect , or disobedience is weighed over , as done aga●●●● the Love , which not being answered by the fruits of Love again , will cause the Spirit to retire to its own center . Therefore henceforth live by every word that shall proceed from the Spirit . This Councel did very much reach my Soul , engaging all the Faculties of my interiour Mind , lest at any time I should let slip any word so expresly spoken unto me from the Spirit ; for it is love , and grace , worthy of all acceptation . And I must own it is good dwelling under the droppings of this Fruitful Bough , which is loaden with all sweet Hony-dewes ; that no sooner are touched with the twig of Faith , but the Eye of the Heart is both enlightned , and is therewith highly refreshed , as with its true natural food . Therefore One , many Ages past , experienced this , when he cried out , Oh , how sweet are thy words unto my taste , yea , sweeter than hony unto my mouth . The respect that the Most Holy , and Worthy Ones will have for this Living Testimony , will be evidenced by a disrespect and a real disgust to whatever , is not given out from a fresh annointing . For the Right-born Spirit trieth all by its tast ; it can know old stores that has not that juicie Life and vigour in it : like Fruits that have been long plucked off from the Tree , or like a Flower that hath lost its true Life-scent , by being cut off from the springing Root ; and so both Fruits and Flowers , though once fresh and good in their proper time , yet when laid up , and their moisture gone , and dried up , are no longer so . And this is well known and discerned by such a Spirit , as has liberty to go into the Vineyard , and Garden of God to pluck fresh , and gather according to present spending . And although there has been a living upon an old Store laid up , yet know it is not to be so always . The seven years Famine of the Pretious Word , and Ministry of the Spirit is come to an end with some already . Who have made use of it for those ends designed : which was to sow their ground with it , and that by the hand of the true Seedsman , the Spirit , who hath made choice of good and well-prepared ground to cast in that , which will , bring up a fresh Crop of Spiritual Plants , and so still . As it was in an inward Idea shewn me , A Field of Corn , when ripe , it sheds it self into the same ground , out of which it sprang , and so renews Food again : Even so the Eternal Grain of the Living Word sowes it self , and thereby we have it fresh in all its springing variety . Now who once have a Seed of a right kind , and a Ground or Holy refined Mould , choicely separated from all vile and earthly mixtures , they may promise themselves such a wonderful rich encrease , as thereof not only to feed the Mouths of their own hunger , but may furnish others with this Life-bread , which springeth out from this Celestial Grain . Which will not come up barely as it enters into the pure soil , but it will be still shooting up and altering it self till the gross Body of it be changed into a more excellent property : even so the Celestial Grain sown in good Ground will not come up bare Grain , but it will bring up with it the Stalk of Plenty and Fruitfulness with it self , even the one Stalk with sevenears ; which number signifieth the seven Spirits before the Throne , in which subfists Perfection . Iuly the 26th . 1677. I saw in the Night Vision , a Measuring Line , and it was in the hand of a Child , who hereby was to fathom a●deep Ocean . Over which some were designed for to pass , and were commanded to follow this Child , clothed in white Linnen , in a swiming posture without fear . For there would be no danger , so long as the Child , with the Measuring Line , went before us , as our Guide . Then answered my Spirit , I am not skilful to swim over such deep Waters , as these are , and how may we trust our selves with one , that seemeth to be of so little stature as that of a Child ? Then when I came to consider of the Vision , I was made to understand the meaning of it : Why a Child must be the Guide and Leader of such , as were to swim from one measuring deep to another ; till they had reached to stand upon the Rock , where the everlasting hidden Power was . Then said the Word , know thou herefrom , that it pleaseth the Ancient of days to take up the form of a Child , to shew there must be all Innocency , and Passiveness , no resistency no● repugnancy of Will for contradiction . God will fill such with a Spirit unmeasurable , and make them skilful Guides to launch the Ocean deep , to fathom the secrets of the Immense Treasury : None can be Swimmers here , but such as little are , who are come back to a Child-state . All that are within this Compass of the Measuring Line , are ruled to search out , what its Length shall give forth day by day . For that Ancient Spirit , which was said , did move upon the Face of the Waters to bring forth the first Creation , doth now move through a Figurative Body of a Child-like Spirit , to fathom that Wisdom , Knowledge , and Power , as may bring forth the New Creation . Which is to be more splendorous , than all foregoing Monarchies , which have been known in all Worlds . From this then learn who they are , that shall be greatest in Trust , Power , and Dominion ; and who are to have the Golden Line of the Spirit committed to them : even the Child that is clothed in white Innocency . of which Child-like Spirit , you are taught hereby to be . Iuly the 31th . 1677. This Night I dreamed of a Person , that was unknown to me , who came , and put a Piece of Mony in my hand , and said , go with this , and recover that Estate , that hath been so long kept out of thy hand . I was much taken with the kindness of this Stranger : and as I was considering how to effect it , I awaked . And thereupon found my Spirit , in a dispose for Prayer , breathing forth according to the present sense that was upon me ; and indeed it was a mere Ghost-like Power that moved me , and made request freely in me . After this my Spirit sunk down into a deep immersement , with somewhat of a high Celestiality : that I felt as a Covering upon me , which drowned all my outward sense . During which time , the Heart which I had formerly seen as in a fleshly Mold , was now presented with a Golden Case on it . Which was some few days past intimated , or called by the name of a Caul of the Heart . Upon which I had several matters of importment glansed in upon me , which this Morning were more clearly made out in the Divine Magia . This Heart thus clothed upon , was presented in a wakeful Vision , as the piece of mony was in my natural sleep , and I heard this word , saying , Oh , here is inclosed within this Heart , that which will fetch back all those riches of eternal substantiality , which was forfeited into the hands of the great Landlord , who is Owner , and Possessor of Heaven and Earth ; and is relapsed ever since Adam's day . Which none from his time could ever buy out the full and perfect Revenue hereof , till a Marriage Union was entirely made with this perfect Heart . Which was thus further amplified by the Spirit , That the Heart was of it self to be considered , distinct from the Caul , so figured out in a fleshly form , as it first did appear unto me . Which signified the gift of the New-born Heart , for softness ready to take in what Impressions , the Creator would make upon it . Meekness and Gentleness being the matter of its Composition , its Element which it liveth in , is the Water of Life : from whence the Pulse thereof doth beat and work . It swims in its fire-spark of Life in Shiloh Streams of all ●ove and Joy ; and so it is suckled with 〈◊〉 meek Water of Chrystalline Purity . Which rendereth it meet for to be the Eternal Virgin , that reviveth again in Mother Eves place . Somewhat of the Root of the first Created Matter , being left in Adam's Line , and Posterity : which , in some , who are foreknown in the Love-decree , will have it awakened , and thereby obtain it through strong Attraction , which can never cease working through internal violation . Which indeed proceedeth from the Fountain-Heart of Jesus , that now stands in the room of the degenerated Adam . Who by dividing from the Heart of God , had lost his spiritual force and might for communication of Goodness to his Off spring . So that there must of necessity be found another way of conveyance , to feed and supply the awakened Hunger , which is very mystically introduced in . None can any thing thereof discern , but such as are centered in the very Life-vein of the Holy Trinity : from whence the true feeling and feeding is known . The Talent that Christ makes mention of is thus to be understood . A spark of Celestial Life is to be found in the Embers of Naturality in us : which being sought out , and found , and separated from what would have extinguished it , then becomes desirous of an Inkindling . For if it abides alone , it will die : therefore it would attract a help for to maintain its Life , which is only to be had from the pure Altar-coal . Which must alone feed and increase this Spirit of Fire-life , which mutually co-works in order to the great design of a Christ-like Perfection , which fallen man is to be raised again to the enjoyment of . Now this word with great Power was spoke unto me : Be ye , whose Sparks of Fire are added to your Persons , by the inspiring breath of Al-mightiness , still so industrious as to recruit , and gather in , what hath been ( even before you were visibly existing ) unadvisedly run out , and lost of this weighty Substance . Which I , the Spirit of Jesus , am come to tell you is yet recoverable : as you do stick and cleave to me in that all-furnished Heart of most purified Properties . Then I your Golden Case , as a defence will be , to secure your springing Treasure within that Heart-excellency , which will advance you to a much more higher state than that of the first Adam's degree . Oh , how will it make for the Praise of the Head-Power , and Prince of this New Creation to rake out of the dark Embers of Terrestriality , such sparkling Diadems of Glory ? Therefore ye holy Ones , this is well worthy of your persuit . For what a dignity will it be for you , not only to recover in , what your first Father Adam lost , but to come into an Augmentation in a Spiritual State ? And as you are now sunk down so many degrees below the Paradisical Life , to your shame and great debasement : So by virtue of this renewed Heart , annexed to the Golden Caul as its Habitation , ye shall rise seven Steps beyond whatever your Predecessors knew in Paradise . For had they stood , but in this Innocent Hearts Unity , they should have known greater tranquillity in a God-al-sufficiency , and would have been more satisfied in an open Vision of Glory . Oh , my Lord , thou bringest wonderful things to Light : and hast added hereby a new Life to our Hopes ; therefore we will be encouraged , onward to proceed , this perfect Heart for to attain . Which is to be separated from all Hearts , that are centered in the gross sensuality : and which are circled about with the Gall of bitter Enmity unto thy Nature ; which is all Gentle Meekness , and Seraphick Purity . August the 1st . 1677. THIS Morning there was presented to me , being the first of August , with some other Idea's : Three distinct Hearts . The one was a dark stony Heart , it looked like a piece of Flesh , that was dead and rotten ; upon which did fasten many grievous Serpents , that fed upon the flesh thereof . Then I saw another Heart , that had all the pleasant aspects of a Face , with Wings fastned by the Ears : wherewith it did fly away from the dismal Heart , up to another Heart , that was fixed in a bright Orb ; it being all in Charity , sending forth streams like Gold to relieve the other Heart , which did fly unto it . And it was said in my hearing , These are the Streams that shall for ever make glad thy Heart : because thou hast from the Vile Heart fled away . Here is Life-food for thy Heart everlastingly , therefore with it stay . August the 7th . 1677. As I was casting up in my Mind the necessitous state that all mankind was plunged into , and why it should be , that that there was no difference made , as to the Just and Unjust , but it fell alike to both , as to all external things : Nay , that the Unregenerate did much more abound with all this Worlds goods , than those who were of the Spirits-birth● I found a great dissatisfaction in my self , why Infinite Wisdom should so permit it ; seeing that those who are of a sober , mortified , and watchful Carriage , Life , and Conversation , should not have the Soveraignty and Lordship over what in this Principle might serve their more superiour Life . Hereupon I sunk down into the quietness , expecting some Resolve might hereunto be given . Which by a certain Dialogue betwixt two , I was given somewhat of the mystery hereof to understand . The One of these two appeared in a bright Aetherial Cloud , in Person : The other in a Humane Shape , but all like putrified flesh , unsound , of an Egyptian hue or colour . Oh see , cried the Bright One , into what a strange degenerate Life-being art thou become ? What makes thee come so near to face me , who am in a clear Body , that can have no fellowship with such dark Bodies ? Then spake that deformed One , which was the Prince of this World , I have assumed this Body of Deformity , of which it was promised , thou great Prince of Might , Glory and Majesty , shouldst set free out from the imp●iring Element , which hath brought all this uncomliness . Then spake the high One , What further hast thou to charge me with ? Go forward on . For I know thou art come to upbraid the Son of God. Then rowsed up the Accuser like a Lion bold , and thus wise did speak : Oh thou great Melchizedeck , where is the effect of thy R●deeming Blood , as to release from this Vile Body , that is obnoxious to all Maladies , as to Complaints of Penury , and Distresses ? Even whereof , those that are given to thee , no more be exempted , than the Children of my Kingdom . Nay , they are necessitated to come oftentimes for succour and supplies to relieve their exteriour part : or else their very animal life might fail and die . Entitled thou art indeed to be that Shepherd , which careth for thy Sheep : but they are found stragling , and shifting up and down , even for their temporary sustinance . They are apt to crave among those of my Fold , who do make no pretence to any thing , which is brought in by the Spirit of Faith. Such who are of my Lineage , go upon a more sure way , prospering by their industry day by day ; they , as the Palm Tree , do flourish , and spring , through all Toyl , and do wait , and so become Honourable , and great in the World. While thine , as poor Abjects , are the scorn and derision of all my Kingdoms . Preferments debar'd from them ; they have looked long for the day of Jubilee , when they should return to their great Lordships and Dominions : but nothing hereof is yet seen . Even they , who obtain the greatest Friendship with the Almighty , nothing hereof do yet come to know . Where is now then ( if thou a Mighty God and Saviour art ) any thing signal for the Complainants , that are in distress in Bodies yet so grosly Corporeal ? So that no distinction is made from mankind in common in any visible Power or Dignity . As to this , my Off-spring do much exceed thine . Therefore I need not fear , but my Kingdom will yet encrease , while thy little Flock are kept so low , poor , and needy in this Region . Here ended the Serpents expostulation with the Lord Jesus . August the 8th . 1677. The Reply of that Bright Spirit against whom the Charge was . O Satan , thy Nature is to vilifie , and to strike with thy Scorpion Tail against my Head-soveraignty , pouring out Floods of Contempt ; which do rebound back to thy self . Now to answer thee in all particulars of thy Charge . First , As to thy assuming the Figure of that Vile Body , which is compacted all of putrefaction : for this thou dost upbraid me , that I do it not transform . Now though I stand not liable to give any account to thee of my Will and Pleasure herein ; yet for the sakes of them , who have been hereinto inquiring in fear and humility , and have heard this thy severe Charge , I shall Answer . It is then Objected , As to that ignominious form of Corporeity , which the Fellow-heirs with me do bear : upon which a transmutation hath been expected , that yet no such thing doth appear , but they do still expire in all things like others . Answer . There is good cause , why it hath been so hitherto ; because the Fire-spark of the Deity hath not burnt through in any , for the consumption of the dr●ssy part : meeting still with cold muddy damps , that have often choaked the Life-flame ; which is cast in from thy ingendring property . Who , since Eves day , art upon the revenge to slay , and destroy that which remains of the Heavenly Matter . Thou hast had thy inrode , as a subtile Spirit , for to prove and tempt all of her Race ; propounding this as an impossibility , ever to see corruptibility made sublime . Thou hast by thy craft thus raced out that grain of Faith , that should produce this White Lilly Body . For my way of redeeming proceeds from within the Heart-center : Thereo●t my Birth-Life springs , and will ever display it self through Soul and Body in fiery streams . It is a deceit to believe , that I am come to redeem any other way . I shed my Blood to purifie and cleanse the inward ground ; that so the godly Plant of Righteousness might grow thereout , whose clothing is of unchangeable Glory . For my own Life wrought it self thus through : while I was found in the earthly mould , the invisible Perfect thing could put transparency upon the elementary Body . So no other way can I bring any to my own transfiguration , but by the same inkindling , and by the Spirit springing up gradually . All of this kind will be understood , when the Wheel of the Will stands free , and unclogged of all the Serpents suggested incredulity tending hereunto . Who would have the Heart-purifying work evaded , and us to look for Redemption to come , as a violent shower to wash away the Vile Body at once ; which is contrary to my working method . Whose internal Operation is to set free that , which is under great labour and strife , to get up to a flower of rich scented Glory . Against which , O Satan , great hath been thy despight . But now as to the Second Charge , That my Sheep are put to their shifts : and how that I suffer them to be exposed to great necessities , so as to have their maintenance out of the Store-house of thy Kingdom , or else their corporeal Bodies could not be sustained . I Answer , It is true , O Spirit of Subtilty , that mine are exposed to great sufferings and trials ; or else how could they be conformable to me their Head ? There are also many considerable Reasons , why for the present time it should be so . But this Weapon of thy Charge will turn against thy self . As , First , If they were not to be included with the universality in the effects of that Curse , that came upon all Adam's Line , Thou , O Lucifer , wouldest have had something to have alledged , as to God the Righteous Iudge ; that he would be partia● to a certain number , in securing them from all of this Worlds Calamity . Therefore the Father hath in wisdom permitted it , that thou mayst have nothing to accuse the Just One. As in Ioh's Case , thy envy was great , because he was perfect , and upright . And being but in a flourishing state , as to Honour and Riches , and all fulness from this Creation ; What advantage didst thou take thereby ? Remember that word , Does Job serve God for naught , is there not a hedge made up of all plenty and good things about him ? So then if mine elect ones were not in common with thine , to take their lot , thou wouldst have whereof to glory in : but now thy mouth must be stopped , in that those , who belong to me are more deeply exercised in all suffering necessities , as daring to hunt after nothing of this Worldly Pomp. Whose Eyes see through all these contemptible things : And as they live in me , they are in-seeing into another manner of Sphere , wherein their Portion is . Yet know , they shall lose nothing by their being humbled , through manifold distresses , and penury , while they are in Child-like submission , and have hereby accepted the chastisement , that is due to their lapsed state . All of which kind shall so operate , as to work out their freedom , when I have proved them by all the evil consequences of the Curse ; so as that I may say , they have been tried through all Fires . Fo so it doth become mine all for to be , as weighty stones of Gold. Then was this Discourse maintained in my hearing : my Lord still taking occasion to resolve my doubts , and satisfie my queries . This Word was uttered , But what thinkest thou , O proud Prince of this exterior World , who so many Ages hast by thy Agents lorded it over my Heritage ; If that thy time is near upon expiring ? In that I shall call thee to an account , who hast abused thy Soveraignty . For all who have been intrusted by thee , have been cruel in their Arbitrary Government . So that Injustice , Oppression , Pride , Self-love , and Vain Glory have born the sway to this day . Therefore it is no marvel , that those who are as the Pearl in my Eye , have been in such distresses ; and oft-times forced to gather up the scraps , which thy voluptuous Brood do let fall from their rich furnished Tables . This hath been long permitted , but now I am come to tell thee , that thy Lease of Years is near worn out , when thou must give up to me the Kingdoms of this World. Who will seek out such , as shall be after my own Heart ; that shall raign over thee , and thy Hierarchy on this very Earth . Know such I have this very day in my Eye . Who are Meek , Patient , and Lowly , and who have been proved Iob like , suffering the loss of all , that pleasurable has been as to this Worlds esteem . These have stood against all thy malice , and envy , which hath been poured out by Instruments so assumed by thee . These are those to whom the Dominion shall first come , and so by degrees run through , till this World shall be no more thy Region . For the Kingdoms of this World shall be given to the Saints of the Most High. Then thou and all thy sin-loyal subjects shall be ashamed and confounded ; gnashing their Teeth , when they shall see thee put out of all power and authority . And those who have followed the Lamb faithfully through the Kingdom of Patience and Tribulation , shall be thus rewarded with Crowns each one , as from the annointing Power , consisting in the Holy Ghost . Whose day of Almightiness shall here be to the chosen known . August the 10th . 1677. This Vision was shewn me . I with another Person was ascending up towards a Mount , which was all green : and we were discoursing , if we could come up there , how we should then have escaped , what we saw cause to fear . For I did see many Vipers lie in our way ; and one did seem to fasten upon the Heel of my Fellow-traveller ; which I set my Foo● on , and so escaped from it . And as we passing still on , after some space of time , there fell a Dark Mist , so dismal as we could not see each other : which was very rerrible to me , for we had lost each other ; but I saw it dissipated , and the lost found again . Upon this was opened unto me , in what danger we were . And it was said , Pray ; for there is Cloud of Temptation , that hath already essaid , that the work might be retarded . Moreover this word was with me , Rise , O Abigail , with Wisdom and Might : and give out what thou art withal replenished ; and thereby stop the ensuing Flood . For all things do conspire , from the Dark Kingdom , to keep you from finding the way to my Holy and Separated Choir . Therefore those dark Fumes and Smoak will rise , that so you might not find your way into that m●ni●ion-strength , where ye will be secured out of all peril . August the 18th . 1677. After this I had a word followed me : crying still in me , Turn not out of the way of the Spirit . Which the Morning before was in the Scripture Phrase given to me , Walk in the Spirit , or else it will little avail you , to have transient visits from the Spirit , only to give councel and instruction ; if it be not in every jot and tittle obeyed . For walking implies that primarily . Then was it shewed to me , where , and what were the Walks of the Spirit . First they were walks very high and remote , and private . The Region or Climate was so pure , that no gross earthly Spirit could have any consistency with it . Then it was said again to me , that such Spirits could only live here , that had their first inkindled breath from this pure Element . And such as are born again out hence , can well agree with no other Air. These pleasant walks of the Spirit , are all very lofty : and those , who stand in the low bottom of this Principle , cannot see into that pure Sphere , nor yet be walkers there . For they are among pure Spirits , all of one sort , such as Ioshua was to have the priviledge to walk amongst . If he would walk in the ways of the Most Holy , and keep his charge , and abide in the Inward Court ; The Angel protested , he would give him walks among those who stand by the Lord. Which was no small preeminence , thus to be among the Triune Society . Even so it was to me ●estified , That if we would but keep within the circle-walks of the Spirit , we should be conversant with the Trinity . And hereby it was said , we should escape the hurtful influences of those , who walk and live after the fleshly Birth . For what we are conversant withal , such we are : For whether Spiritual or Carnal , according to either , it 〈◊〉 its impression readily . Therefore this word came expresly , Know and keep Company with your Bridegroom's Spirit : That will bring you into high and worthy acquaintance indeed . Now then consider , ye stand now betwixt two Cross-ways : the one is on the Right-hand , the other on the Left ; the one ascends , the other descends into this Worlds deep . Now there are those , who would keep their walks in both these ways ; sometimes they would be soaring up to God's Holy Mount , then descending into the Foxes holds , and dens , where all unclean Spirits are . And such as are of this sort will never make any riddance up to the Mount of Glory . Therefore this word of Loves advice I give , saith he , that is the way of Truth , to you who are called out of the Worlds walks ; That you stedily keep your Eye , where the Spirit doth make his Tract for you ; and that you do keep on your daily pace . Follow still the Measuring Line , that doth ascend strait upward . For there is no admittance herefrom to turn aside , because great loss will be sustained . To go backwards and forwards can produce nothing but wo and ill ; For no progress can any such make in this Ascending State. And as these walks are high , so they are very private , and reserved . No evil Eye can espy the Roads of the Spirit . What of gross Corporeity can pierce into this bright burning Element , where the pure in heart walk ? A strong enclosure here is , so as no Beast of Prey can break in to disturb the solacements of ●●rene Souls , that have got in here : they are secured by Cherubims , who hold out for their Guards Flaming Spheres , that so they may rest void of fear . Then as to the pleasantness of Walks , they are all smooth and plain . A sound bottom they tread upon , being all paved with solid Gold ; which is so transparent , that its very reflexion gives light to walk by . Then again of each side , such Plants do grow , as are known by Name : They be most odoriferous , sending out such sweet perfumes , each Flower spinging out of the Spirits Root ; such as Joy , Peace , Love , Meekness , Gentleness , and Faith , with all tender Compassionateness , encreasing to all perfect Good. You may easily know , when you are in the right Walks , by these springing Fruits on either hand of you : and by the high Throne Powers here greeting you with fresh and new discoveries of their Kingdoms Secrets . None that have walked here , can ever more desire to turn aside , because they can see , taste , and feel ( in their degree ) what the very Trinity can make them blessed in , from what they possess in themselves , as immense Ioys that are unknown : of which some daily droppings ye will still meet with . For as ye do abide in the Spirits habitation , Worthy things ye may expect , which your Father doth secretly keep in his own Breast , as ye are made meet for them . To which end I will open a burning Spring within you : which through a soft breath of Celestial Air , shall maintain heavenly clarity . Then will your God walk absolutely with you , and will be henceforth no stranger to your habitation . But then watch to it , that when he come , he may find you waiting there , within that pure and all-indurable burning Sphere : sucking and drawing still in the fresh gusts of Endless Love , which may work up to a refining Element . Whereby Paradise that hath fled away from this Principle , may now again bud forth , and recover you out of the Curse . This is the very way hereunto ; therefore , saith the Just One , take all heed to keep in the Spirits Walks , as you would see that renewed state of Liberty , yet once again revealed in you . August the 19th . 1677. There appeared to me two Trees , the one in a Field , the other grew under the shadow of a mighty Tree , as in an enclosed place , with a Wall about it , that was all set for Fruit : the other was all blossomed , but on a sudden a shaking Wind came , and blasted the whole Tree , while I was viewing it . Then it was cried in my hearing , Transplant this Tree , or else never to Perfection will any 〈◊〉 come answerable to that Tree . Let it be fixed under the warm shade of the almighty Tree for fruitfulness . From this presentation I was given to understand somewhat , that answered to that matter of doubt , which was often raised in me , what was the Reason , that such a fair progress should be made of growth , in this Tree richly flowred from the very Life-sap with beauteous appearances . Which in way of similitude answers to the state of a Soul , that hath the Life-root in her ; but its plantation being out of the warm shelter , standing bleak , and open to the sharp blasts , on every side cold storms beating upon it , cuts off the tender Blossom , which would come to substantial Fruit. This was shewn me to be the very cause , why so many holy good Trees of Righteousness , could not reach to the full grown Fruit , but withered off in the very prime of their spring . For by fruitfulness here , I was given to understand something above , and beyond a pure and lively Conversation , and a shi●ing forth in those known Ornaments of Love , Joy , Meekness and Patience . These I may call the sweet scented Blossoms ; here many one stops , and goes no further on : but sheds them abroad . And then by the mortal Life commixing with the cold sharp Element of this visible Region , are they generally cut off , before any such high degree of all-fruitful Power is got up unto . As was expressed in former Ages , when their Fruit was apparent from the root of God's Almightiness . Our Lord means this fruitful Birth of Power , when he telleth them of the absolute necessity of their abiding in him , as the Branch upon a Tree . As much as if he had said , ye can do no mighty works , till you come to be brought under me , as that out-spreading Tree of Life . If so , as he told his Disciples , ye abide in me , and my words abide in you , then ask what ye will , and it shall be done . From hence it may be truly inferred , that the eminent fruitfulness , which God the Father may come to be glorified in , consists in a large and full ability to do and act such things , as Christ himself did in his assumed humanity , who was a Tree of all kind of Fruitfulness . Now by this Vision , it was also thus given me to know , that the Tree , which did stand in the wild field of Nature with a Fence , did well signifie the true Life-off-spring of the Most Holy , who might proceed to such a degree . But while walking in the open bare Principle of this World , where storms of all kind of Temptations would set on it , it is altogether improbable that any such could come to any ripe powerful fruitfulness . Therefore the Voice did cry from the upper Spheres in Loves Compassion , for a Transplantation to be made ; that so the designed fruitful Plants might come for to be shaded under the great and mighty Leb●non-Tree . O , what less will this be , but a very Translation from one Principle to another , where Life of another kind will most naturally ●low : not a weak , deficient , barren , fruitless Life ; but a strong , invincible , all-powerful Heart of Righteousness in the Faith-opreation of the mighty God. Who to this Tree shall make all Shrubs , and even Cedar Trees of the outward Principle to bow : when as your Branches shall sprout out with such Christ-like fruitfulness . Suffer ye gladly then the gentle pluck , even by that good hand , though ye are hereby severed from the very Root of this Earth . Because ye well see , that the Destroyer and Despoiler of all your desired fruitfulness , lurks at the bottom of that ground , as a subtle Serpent , making new offers of Temptations to beguile you . Therefore the Holy Watcher cries still , fly away from his Inchanted Tree . August the 20th . 1677. I have great Soul-wrestlings about a restraint from the Broad Walks of the World. The former part of the Night I spent thus , being made sensible of the divine pleasurableness of keeping to the Narrow Track of the Spirit . I was then greatly thoughtful , how we that were , as in the midst of a thicket of wild thorny Bria●s , should pass out as untouched , to get into that privacy of walking with God , according to the late words of Councel received from the Spirit ; which word followed me still . In the midst of these solicitations that sprung in me , I was overset with a drousiness upon my animal sense . And immediately I saw my own Person with another , got up a good height upon a mighty Bank , where some stragling Houses were ; and we were minding to do and act some petty matters , and concerns in them . Of a sudden I looked down , and beheld a Sea at the bottom floating ; and a Voice cried , Hast way , for here is no stay . This Bank with all its Buildings will be overflown , when the Sea breaks in . With that I was afraid , and called to my Friend with me to draw up higher , for here was no standing for us , the danger was so imminent . Then was shewn to us , through some degrees of ascent , a place all plain , of each side railed : in into which we designed to make our way with all expedition . But the ground being parched , and bare , and slippery , we were constrained to stay each other by the hand ; till we came to that pleasant Walk , which was so secured , as before was mentioned , where we were without fear . Then were we in another Region , all encompassed with a bright Element with two Globes , all with spangling Sparks about them : Which was a Vision so Glorious , as could not well have been born , if the bodily senses had not been suspended , that so the Spirit might actuate free in its own Specie . Whereby it may positively be concluded , that the activity of the corporeal faculties are a great impediment to Divine Vision . Therefore taught I am , whenever I would attain any thing of this kind , that then I must be slain to the exteriour imaginariness : and that an absolute death is very meet in this case . For there by the Spirit of the Mind is made free to slide down into its own Abyss , from whence it was , before it came into Nature . August the 21th . 1677. This Night I heard a Voice cry within me , I am Alpha and Omega : this is the Name by which I will be known unto thee . Which sound awaked me , and thereby quickned up all the internal Powers of my Mind to attend the meaning hereof . Which , as from a Spring , thus opened , That to know the Lord Christ by this Name , would be of a very considerable advantage to us upon several accounts . For consider , what this Name carries and bears on it : signifying everlasting Power , Strength , and Fortitude . I am , saith he , not only to be known in my Weak , Ignominious , Suffering , Dying Name , but in my Living , All-powerful Name ; especially to them , who are now to be raised up by me , to this state of Celestial Dignity , as to be anointed Kings and Priests to reign upon the Earth : Although it was necessary at the first conversion , and work of regeneration , that I should be known to you by my Name Jesus , for conformity to my death . There is an appointed time for this also , concerning which ye have witnessed ; for if my Suffering , Dying , and Bleeding Name had not first past through you to cleanse you from sin , and thereby to obliterate the first Adam's Name , ye could never have been capable of this new Name . Therefore I your Lord am not ashamed to say , I am he that was once dead , dying● out of that corporeal weakness , that thereby I might recover my own ancient Name , which I had with the Father before the World was . Even so know that it was expedient , that you should know me , as in Union with me in this Name , though in Death , Dishonour , and Contempt ; yet not still here are you to abide . For I am come to appear to you in that rising , glorified Name , that was from everlasting , which death could not cut off from me . It was only shut up in the immense Deity , till the Death for sins cause was finished . Which verily being victoriously overcome , behold I have put on that wonderful Name ; That Secret hath been hid ever since the Creation in its lapsed state : but henceforth I will manifest , and open this mighty Name unto them , who have been incorporated into my dying Name , as a foregoing preparation thereunto . To such I will proclaim my Name Alpha and Omega , wherein is Love , Grace , Kindness , Goodness , Peace , and Joy from first to last . Then again they shall know further Strength , Power , Victory , Salvation and Dominion through being baptized into this Name , which will be the effectual sprinkling with Life-power from the dead . August the 22th . 1677. Then was figured out the Morning following , somewhat that looked clear as Glass , or Water coagulated like Ice , which was of a dissolving matter , yet formed as into a square stone ; with Letters of Gold upon it ; and it was held out by a Hand breaking through a white Cloud . And this word came with it , Take eat this down , ye who have been made to drink into the Lamb's dying Name : Whose right it is to take hereof , that it may mightly operate in you . Then said I , ah Lord , who can eat down , what is so hard congealed , this seems improper to be ? This was answered from that Scripture , of Iohn's taking the Book out of the Angels hand , Rev. 10. and was commanded to eat it down . Then was that Scripture repeated also Iohn 6. Except ye eat my Flesh , and drink my Blood , ye cannot have Life by me ; then was I convinced of the necessity thereof . For it was said , that this was the very White Stone , that had that New Name , which was Alpha and Omega engraven upon it . The Properties of which was not sufficient to be only revealed , and proclaimed to the understanding ; for it would slide away therefrom again . Neither is it enough for to taste only by one transient Vision hereof , but let it be thy daily meat . For this Stone , though it appeared rocky and clear , yet to the Heart-mouth , it will be all candy and sweet , dissolving it self as it emptieth it self . Oh , then this did further arise from the anointed Name , which had poured in of its virtue , in which I did feel afresh , at the present time of writing hereof , that I might hereunto set my Seal of the rich effusion which did come hereout . Who can best describe the Properties of this Name , but such who feelingly feel the Virtue of it , who according to the measures that it hath opened it self , so may they declare thereof ? As Iohn and Peter , when examined by the Rulers , by what Power they had made the Lame-man to walk , It was boldly affirmed by Peter , that it was by this Name Jesus , which is changed now into the Name of Soveraignty and Power , by which they acted forth . Had not this Name been poured in , and they filled with it , then none of these worthy deeds could have been done by the Apostles . But it was evident , that this Name of Strength and All-healing Power was with them ; and their very Adversaries were confounded at it . So verily this mighty Name is rising again , for very much of it did open it self , as to the preparative quality , which preceeds Miraculous Workings visibly upon others . For this word was given to me , saying , This my Name shall burn , as an Oven within , till there be no more matter for the Evil One to work upon ; that so the Proverb may cease , Physitian , heal thy self . Or pluck , out the Mote or Beam out of thy own Eye first , before thou undertakest for another . For now consider , that to act and work , and to do all in my Name uncontrollably according to power and might , it is very necessary : that so ye by a celestial tie of a powerful Engine , may absolutely turn the whole course of the active Nature ; which is so prone to promote , and give all its force to strengthen the man of sin and his Kingdom . Now here the effects of my Name shed in will first be seen : you shall know it not only by taste , but witness it , running through in every Intellectual Part , as burning Gold healing and purifying . This will be the first wonderful projection of this White Stone within . Then further it will proceed , ye need not make any doubt , take only this my Councel , and follow : what hath been revealed to thee . Let not thy hand slack herefrom , though there should be none to bear them up , but the Alpha and Omega : who is without shadow of change , and he is alive to bring the Kingdom yet about . Verily , there is nothing , which the Prince of this World doth so much dread and fear , as to lose his Seat and Place : so that he can have no more inrodes within , by awakening any evil essence there ; my Name , as Moulten Gold , burning him out of the internal part as often . By my Spirit , said the Holy One , this Principal thing has been pressed in divers ways of Openings , and set before you variously in Similitudes . All which is to provoke you to follow on jointly ; that so this my Name might be as one in you , gathered thereinto ; without giving way to what may be suggested from the Serpent for scattering , still to keep off that great blessing , which you may obtain in praying from this sweet Name Jesus , now changed into Alpha and Omega : whereby the Kingdom will come into you i● Power , through this glorified Name running , as Golden Oyntment , in you and through you . Then know , that the Kingdoms of this World are become his , who hath proclaimed this mighty Name , and hath poured of it into you . By virtue of which they verily shall become yours : and thereby ye will despoil the great prerogatives of the now present Reign of the Serpent , and the Beast in this visible World. August the 23th . 1677. I heard this Word this Morning , Blessed and praise worthy indeed shall such be , who make the first battery upon his strong Holds and Territories ; so as to lay them waste in this terrestrial state . Then this word was further given me . Oh , the Sinless state will do it . Then there were in way of Vision , several Papers , as written upon , to my view ; and a Voice spake , Get them signed with this wonderful Name , and then you may have what you will granted by him who carries the Treasury Key . This much answered to a word which sometime I had before , of getting Bills of Faith subscribed to . Then was further opened unto me the great freedom and efficacy that we might have , by Entring our selves into this Name : or rather by its entring into us , for the dispersing all its Powers . Oh , what singular advantage it is to have such a rich Banker to charge upon , while we are in this Foreign Country , and necessitous place , as to answer to all just requirings , as soon as the Father seeth but his or his Sons Name to any Petition , there is no scruple of answering to it . Christ told his Disciples , that hitherto they had asked nothing in his Name . Verily the same may be said of us : We have often pronounced this Name literally ; but that hath been little available . But we have not so asked , as to breath forth all pure flames from this Name , without any of the old Name mingling with it ; for if so , then immediate effects would follow . For if at any time all pure Inspiration did open from this Name , what is there to be named , that we might not be able to work and do , through this great Name Alpha and Omega ? Oh , might we come to be known by that , and no other Name abiding in us ! then whatever was 〈◊〉 by us on Earth , should be surely confirmed in Heaven . It is well 〈◊〉 ou● looking into this Mystery , and making our aim at this White Mark : that will bring to us so considerable a Prize ; as hath been so freely revealed to us by the Spirit , that so through this Name we might be Conquerors over this whole Principle . August the 25th . 1677. This Night , somewhat before break of Day , I did verily believe there lay one by me in the Bed. At which I was put into some fear : but then it appeared to be the Figure of my deceased Husband . Who discoursed many things to me , challenging Conjugal Love , and the renewing of that old affinity , which was betwixt us , with manifold circumstances thereupon attending . At which , at first , I was somewhat disturbed ; but I took courage , and discoursed with him , and told him , I fear'd to have Union with any inferiour Spirit , till they had got up to the highest perfection ; and asked him several questions , concerning which , he seemed to be silent , and could not give me satisfaction , as to his being in that full growing state , for the compleatment of this glorification . But still I beheld him magically hovering about me , and he asked me for a Bible . While , I thought , that he was now above that way of knowing God , which I urged much , that he might now know , as he was known : but he gave me no answer thereto . Then he proved me with some small Pence , which seemed to be like Gold : which I set light by , and did not receive them ; as not understanding wherein they could be of service to me , aiming at greater things from Wisdoms Treasury . After I had said , that since his decease , I had made choice of an unchangeable Mate : for whom I must now be , and for no other , but as they are compleated in his glorified Body ; where I should rejoyce to know him , and to meet him . Upon which he disappeared . And then coming to my exteriour sense , I understood in what a Magia Trance I had been . After which , about four a Clock , I found my self all inspired for Prayer ; that I might learn to understand what the Divine Will was hereby . And as I was considering in my Mind of that departed Spirit , that appeared magically unto me ; This morning it was spoken to me thus , I have now proved thee , whether thou wouldst be for me , and for no other Spirit inferior to me , who am the Lord , thy Redeemer , that hath given and shed my saving Name into thee . Which is a considerable earnest of what I further intend , as thou abidest in Nazarite Chastity , knowing no Spirit , more but what can mate it self with me , in high Celestial Unity . Therefore hereunto watch , that at no time supplanted thou be , of what is designed by holding out in loyalty upon every account . For I should not take it well , that you should run into any one , if distinct from me , though an Angel , whose Habitation may be in a more high and heavenly Sphere . Remember a check for this was given to the beloved Iohn , whose heart was apt to run into the Angel , that shewed him the great Visions : therefore was he bid to worship God , and to keep nothing less in his Eye , than the Supream Deity , albeit that it is in a glorified humanity . From hence I took occasion , for to make this Objection to my Lord , If thus We must be , dear Immanuel , allotted for thee alone , Why is it then , that thou with thy all-taking Humanity and Personality will not dwell with us constantly , as to be a covering to our Eye , and a perpetual attraction to our Minds . For through absence of thee , we often find , that temptation gets ground ; for verily all our Spirits are for mutual association : therefore when thou dost retire from us , we are then apt to fall in with somewhat that is near unto us . For thou thy self knowest , that we are constituted of such working , stirring Esseces , that must spend themselves , either upon what is essentially good or evil ; as either of these have greatest affinity with , and dominion over the Mind . And if through a superior light , we swerve and turn aside from all that is grosly earthly , and that is of known sin ; yet here we may be nevertheless at a disappointment of that express and actual conversation with Thee , as thou art now a transfigured Corporeity . So as great is our present disadvantage hereby , Oh Lord Jesus . August the 26th . 1677. This reply did spring from the Spirit of the true Bridegroom : Dost thou then imagine , or concludest therefrom , that I , the First and the Last , do impose upon you a severe Law of Loves Loyalty , in allowing and giving you no liberty to make any contract with either Angel , Spirit , or Creature dividedly from your Lord and Saviour . Whose now you are , by what he hath for you wrought . Let it henceforth be of all acceptation to you , as a pleasing restriction , though accompanied with the disadvantage of my remove from you , as in mortal forms ye are . Yet dear souls , let not this lesten your Loves to me , who am , and will be to you ever the same , as if I were in a visible form of Humanity . Let it suffice , that I have planted my Sublime Nature within you , where you may have all pleasurable conversation , if ye turn in thereunto . Where I will not fail to meet you , and greet you with fresh joys and loves . Prove me herein , if I do not answer , to that Conjugal Marriage-state , after which you do make . I will be yours , as you are mine , and free from all others . No cause of jealousie shall be ministred on my part ; for as a sealing witness you may daily read me , as ye are fixed with the pure ointment , for to dip your finger in , and therewith annoint your Eyes : that so ye may have a right and clear sight of me , and of all that is of a Celestial Nature ; and that is set out for your more pleasant and full rejoycing , as you shall take up your living in me . Oh , here I do invite you as my Bride , to make your abode . Let all know , who have their habitation in this World of distress and confusion , that ye have found out a rest , which is far more excelling ; being lodged in the Bosom of the Triune Soveraignty , that can command all great and good things to satisfie you , as ye remain in constancy . Therefore over all this Worlds Temptations maintain victory ; that ye may inherit with your Bridegroom revenues of Crowns , Princedomes , Principalities , over all universally in the Marriage Knot of Unity . August the 27th . 1677. Then there was presented unto me a fine piece of Wrought Work , that was given one to take out : and one said , they could never learn it without going to some skilful one to teach them therein . Then heard I a grave wise Person say , No , find it out of thy self : Stir up the Gift which is within thee , that is sufficient hereunto , and thou wilt have the glory of it rest upon thee . August the 28th . 1677. An Interpretation was given to me of this Vision , and thus it was interpreted . That this Vision alluded to , and did present the Workmanship of God renewed in Christ Jesus , and so successively in those , who are created again in him . Now the draught without is Christ the Lord , in all his holy and perfect Deportment , as he lived without sin in this World : in that he is become our example ; that , according as it is written , we might be , as he was in this World. Now this Pattern of Perfection was given to us : but the curiosity and difficulty thereof put us , to whom it was offered , to a plunge ; not knowing how to take it out without a Guide . And so likely we might spend , and run out our whole time , before we had attained half thereof ; always learning , and yet not perfected . Therefore while I was in this demur , a word came to me , This skill must spring from that New Birth within . Yet it is in vain , for any , by imitation , ever to attempt the Christ-like Life , till they be born again . As that grows up to the degree of Divine Capacity , so it will be all perceiving : and will aptly find out the Mystery of a God's likeness , though incarnate in this terrestrial State. Where Precepts and Patterns of Evil are continually inviting ; so that ye are in danger of taking a wrong Pattern out . But this pure Birth in you will prevent that : for it scents all , what is of this Principle , as a putrefactious life ; and therefore flies from it to its own express incorruptibility . For which will proceed Gifts , and Powers , answerably to what your Head Pattern here acted marvelously . Look to it , for the Root of this Matter must rise from within your own inward holy ground . Call up the Ghostly Power of Might , that lieth hidden there , and then ye may be able to produce the same wonderful working piece , according to the form of the New Creation , which must bear down , and outdo all , which came in by the fall . Then was it further given me to know , that there would be a trial and probation made of what ever was wrought : it must be brought to the view of the Impartial Judge ; whose rejoycing it will be to pass the Sentence of Justification , found in the imitation both of the Death and Life , from the Birth Spirit which was in Jesus , and is now entred into us , to bring forth the same express Workmanship , in all glorious variety ; as in the dying , so in the rising , conquering , reigning Life : Which is not to be manifested barely by Words , but by mighty Deeds , and Works , from the Alpha and Omega . Whose day of Love , Light , Peace , and Joy , is already working , known , and felt in the New Born. August the 29th . 1677. This Night I saw my self making hard towards a place , wherein I was assured of all desirable good , as relating to Company and Place . And as I was striving to reach thereto , there came a stubborn prancing Horse in a Cart , and there was one went by to guide him ; but the Horse was so headstrong , that he would no way be governed , but would run in a hostile way towards the Gate , that gave entrance into this secure place . Seeing which , I ran with all might and hast , lest I should be stopped ; and just as I was entring in at the passage , he came furiously upon me to grind me with the Wheels . So that I was put to it hard , but I passed through to great admiration , as if I only had a Spirit without a Body : so swift was my escape out of this danger . For I saw it a perfect design to have prevented my going in ; then took I care of the well minded Person , that would have otherwise ruled this head-strong Beast , if he could have managed him ; but such was his inkindled rage , that he would stand cross the Gate to hinder him , that was to be his Governour , from following after me . But he wisely crept upon his Knees under the Cart , and so got in , and shut the Gate upon this tyrannical Beast . This Vision had a considerable speaking in it unto us , when we cannot but understand , there is a foreseeing watchful Eye , that does warn us of all evil occurrences , that may ensue , while yet we are but in our travelling way . True it is , we are running hard to enter within the everlasting Gate : but much lumber and stuff there is which hath loaded the Cart of the Mind , which is drawn by the prancing Horse of the Will ; that doth drive furiously , and will not be under check or controul , by that which doth see its danger . This Principle with all its cares , businesses , and employs are dangerous to step in , as a grinding Wheel , to prevent our passing into that pleasant place : Where not any of those Inhabitants are found in any working dress . For they lived there by a Creating Breath , that renews all fresh supplies . There needed neither Building , nor Planting , nor Vine-dressing , nor Seed-sowers : for it was uttered by voice to me , that passed through me , This is the place of Iehovah's rest . Who so can get through hereinto , shall have cessation from all their works ; considered as they relate either to the Mind interiour , taking thought or concern about its Salvation : or to the Body exteriour , for Food and Raiment , Health , or whatever else makes the Life worth living in : it is to be here . But then my Spirit objected , Ah , my Lord , who ever could pass in here , while on this side of the mortal death ? Happily some there be , who in Purity and Faith , having finished their terrestrial Life here , after their bodily dissolution , may ( unknown to us Inhabitants of this working restless World ) enter in there . But no President we have of any that could ever pass , but through that known universal death of the Corporeal Body . For that would be a great and marvellous thing , beyond ever what was yet heard of ; that ever any went in and out amongst us , that could give an account of passing out , from us into that Paradisical Sphere : it being shut up , ever since Adam's turning out ; therefore in this present time we must not look for it . For this weighty matter of doubt , I besought the Lord earnestly for a resolve in , whether or no such a Translation might be hoped for , and believed in , before death was tasted of ? My Spirit did very watchfully wait for an Answer hereupon : which after some time was thus given to me to understand , and from the Word of Knowledge was uttered . True it is , Oh Soul , that none hath entred these Gates in a mortal shape : neither can any , more than a Camel can pass through the Eye of a Needle : unclothed ye must be of sins body , the gross bulk thereof cannot pass in . And though ye have been Let hitherto by this full fraughted Principle , yet possibly ye may grow so wise and subtile , as to pass through , by the virtue of that pure leavening Name . Which like Oyl of Gold will all overflame you , and so turn Gross Earthly Matter into an Aetherial Spiritual Body : for none but such can come to be so near the Trinity . Neither is it the death of the outward Body that can fit it hereunto ; for if the inward body of sin be not as well put off , as the outward , it will avail little , as to thy entrance into this Supernal City . Therefore now , if in the throng of all present Temptations , ye can but get the conquest , then this blessed change will be from a Terrestrial Glory to a Celestial . What though this hath not been evidenced , neither before , or since the Lord 's appearing in fl●sh , let not that sink down your hearts into discouragement . For there is such a Fire-stone to burn , that now is kindled : that will effect greater things , than yet ever have been . Therefore stretch out the Neck of your Faith right forward hereunto ; for the fearful , doubtful , and impure will be shut out of all hope of entring here . Therefore said the Just One , Faith in God will remove this laded Cart : which did appear to stand in your way The fury of the Beast and Dragon also are very great against you , animating such as are nearest unto you , and of dearest concern to stop your way : But be ye both advised , by watching all opportunities , through Patience , Wisdom , and Lowliness of Mind , to keep on your way . For by the creeping through is signified great Humility : by which the Serpents subtilty may be supplanted . Let this then now stir up all care and watchfulness ; for ye will be put oft-times ( while ye are in this process ) to great distress , but keep the blessed issue always in your Eye , and that will renew strength continually . For all of this high concern must be effected through immutability , pressing hard ; though the Wheel of this oppressive Principle threatens to grind you . Yet be constant and persevere unto the end , and ye will receive the Crown of Life . August the 31th . 1677. I saw multitudes of People this Night presented to me of several Habits , and Languages , all in business and traffick : saving a few that were together gathered out of these . Who were in a cessation from all matters of entanglement , in a waiting , interceding posture . Of whom it was said , That these few should become a strong Nation , and rise up to take the Prey from the strong and mighty . For if there were not some allotted only for the Sanctuary Attendance , in a Consecrated Spirit of anointing to approach the immense Glory , nothing of the Mind of the Most High would come to be known in their days . Herefrom it was shewn me , that by those Multitudes , which were of all sorts and kinds in their several employes , that run on in the concerns of those are petty things , and satisfied with such mean atchievements as this Creation affords ; it hath been permitted , that they should arrive to no greater , than visible things : and That only , by continued exercise both of Minds and Hands . But now by that other sort , which I did see do nothing , but stood waiting in a silent posture , as if they had departed from the whole universe of their Fellow-creatures , These united ones were to break open a fast enclosed Center ; where the natural freedom , and commanding Power of Paradise lieth . These all are by pure severation , not only from the mixed Congregation of the wilder sort , but from those , who were as Cakes baked but of one side , who were not throughly leavened with the Altar-fire , themselves also to divide . For the Word thus spake : Such who are all of one refined mould , who do seek nothing else , but the plucking down of the man of sin from his great Seat , which he hath gotten in the World ; and this must be done by sequestring from the confused noise of all , what may promote hereunto . For to some it will be given thus closely to set to the work . Or else what can be brought to effect of the primary state for to regain the antient Liberty , and sinless Innocency ; with higher degrees of what is now the superadded state . Which will ask the whole Age of man's Life , for to give attendance hereupon . Which will be worth your daily setting to , that hereby you may undermine the Strong Tower of him , who would keep up his regency in the divided property of part good and part evil . For so long as this is allowed him , he will have the greatest share of this Worlds Kingdom . Now then , who would not set close to this more superiour Business , to find out what lieth hid in the Magia Storehouse ? Arts of a wonderful degree present themselves here . For as ye can wade through this deep Ocean , great mysteries will flow out . As ye may see comparatively what the spirit of a man hath attained to by external industry . This hath brought forth all , that is delightful to the humane sense : whereby all are deluded , who have looked hereinto . Oh , the lustrous state , that now this Principle is wrought up to● it is become such a Golden Bait , that rare it is to find any , who are not biting and nibling hereupon . If therefore the wisdom of that , which is but Earthly , hath found out and invented such an inviting variety , to make this Creation so desirable ; What may not such reach unto , who have the advantage of that Spirit of Wisdom , that truly inspireth to know from the originality of all whatever is to be comprehended ? This Anointing is the light , that makes manifest , what lieth in the Abyss of Eternity : And verily such as wholly bend the force of their Spirits hereunto , may attain to great Wisdom and Knowledge ; and so bring forth that , which may far outshine , what is now existent in this Creation . For till such deep magical Spirits are born , who come to make Projection through internal sight of what is in the first cause of things , the Kingdoms of this World , with the Potentates thereto belonging , will be too hard for you . For that Grand Prince , that ruleth , and hath such command in this lower Sphere , hath since the first Age of this World raised ten to one his Magnificent Seat in the Heart of poor deluded man. So that they , whose lot it is to live in this latter day , have greater provocations to overcome : as it is truly said , the last days will be perillous indeed , through the devises of the Evil One ; who in , and by his Agents finds out new inventions to enthral and busie the Mind withal , to prevent the taking in the true sense of what was , and might be again that blessed state of sinless Liberty . For such hath been this Serpents subtilty as to be a Lying Spirit in those , who are Teachers , to make believe the impossibility hereunto . By which he doth keep his Seat of Supremacy universally hereby in the Mind ; For so long as this is , he knows no Power of Soveraingty will outvy his . Therefore this Councel of my Lord was expresly given : And further , this word , this Morning , was added hereunto , That we should drink in this Pure Doctrine from the Spirit , who said , Be ye found faithful to the interest of your Lord's Kingdom ; that it may , through you , while in the World , be so manifested in Wisdoms Force , and All-spiritual Might , through studying out all Divine Arts : as hereby you may pluck down the Proud and Lofty from their self exalted Spirit in the Diabolical Might . Your true Labour herein shall have such success , as you may bring great acclamation , and renown to your Lord and Saviour , through all Worlds , and to your selves Peace and Joy , Honour and Dignity , because many hereby will flow in into my Great Name . When they are convinced that you do bear the Standard of my Spiritual Might , in Truth and Righteousness . Now therefore be vigilant according to what hath been revealed , for the Love that ye have for my Kingdom : to appear so in this World , as all of the Old Dragons may come absolutely to be shaken , and overthrown thereby . For whatever ye do think this Prince of Darkness can suppress , he will. Who is so Mighty in this Low Region , till Great Michael doth arise to give Crowns to those , who have been long in the War. To whom yet no Kingdom hath been given , but do wait here in expectation for it , and do not start from their Standard . Such , Oh such be ye : that yet ye may be trusted with great Command , to magnifie Great Michael in your mean estate . September the 10th . 1677. THIS Day I was calling my self to an account ; being sensible of that usual Springing Light , that was something shaded , and Revelations restrained for the space of a Week : occasioned by dispersing thoughts , and letting in , and busying my Mind upon inferiour things of this Worlds concern . Whereby I was made suspicious of a greater loss sustaining , than any thing of this World could repay me . And although there was nothing , which I did engage in , but what might seem very just and reasonable to the Eye of all Creatures ; yet that could not be my justification . Because we were under an unknown Nazarite Law , that was in special given : and therefore accordingly we are bound to obey it , who are concerned herein . Hereupon I descended down into the deep Region of the Spirit , where I did attend to hear , what would be answered . Which was again through Grace renewed : For thus , I did the inspeaking word hear ; Did not I by my Spirit oft declare , that it would be hard for any one to keep my charge , who had not first cleared all scores of this Worlds Accounts ; that so ye might have nothing to do , but to attend fully your Lord's business , who hath called you for such a Principal End , out from all this Creation Service . Henceforth then cease to be the Servants of Men : for since the day of your free assignment of your selves , His you are , to whom you did your selves bequeath . Upon this word I found a great conflict in my self , having a great desire to depart , and to throw off every weight , that would tie , and engage my Mind . For I did well see an absolute necessity to be alone the Lord's servant : and to give my self up in constancy to that new revealed Ministery ; though I should hereby incur all Creatures enmity . For my Lord by a secret voice doth follow me close ; so that from Loves Charms , I can hardly get loose . Yea he drives upon us so hard , as plainly we might see the Holy Ones design is to make a breach betwixt this World and us ; as foreseeing that none till then can aptly be for his use and service . And verily this is the Cup that is given us to drink of , and to leave nothing thereof behind . It was , what our Lord proposed to the two Sons of Zebedee , who were ambitious to be equal in the Kingdom with him : Who told them , They did not consider what they did ask . For if they did come to understand , what a Death-cup they must first drink of , they would not have climbed so high in their desires . Therefore he dealeth plainly with them , and shews them both the necessity , and possibility thereof ; but gives the disposal of those Throne-instatements to his Father only . It was also at this time spoken in me , that we had begun to drink of this Cup , wherein the deadly draught was , which would crucifie us to this world ; but as yet we had but drunk the Upper part of it : the Portion being so bitter , we indeed could never get it down at once . Upon which the Spirit giveth this advice , Not to let one day pass without imposing upon our selves a draught out hence to take ; till all be exhausted , and drunk out . For the Cup is very deep : and at the bottom thereof doth lie , that which will us from this Principle absolutely unty . Therefore let us not herefrom cease to drink each one , to whom this Cup is given , and no time let us lose ; for through continual sipping we shall see it lessen , and so by degrees the effects thereof , upon that which is to die , will be felt . O who will be so valiant and worthy in this Age , as to hold out to the very last as the bottom of this Cup to see ? Then was it said to me , There was at hand immediately for such another Cup , wherein was the everlasting Water of Life . The operation of which is not expedient yet for to be uttered ; till some have of the first Cup drunk all . O , Lord Jesu , be thou to us , what thou wert , when thou didst take the last part of this Cup. September the 11th . 1677. Being in great agony in my Head and Teeth , through a mighty flux of Rheum , this exercised my Faith , and proved my Patience internally , for some days together : and gave me to see , I was under a mortal influence , as well as all others . To which in humility I bowed , using yet some means to free my self from the present malady and grief that was upon me . After which not being answered in the effect : but my distemper still abiding , I was convinced , that I should have only applied my self to that Sovereign Name , wherein my healing was to be found . Upon which I prayed to the Divine Omnipotency , owning my neglect herein , in that I had not looked only for cure therefrom , to bring down help . For which cause I did believe , that I suffered under the Starry Constellations : with which the Grand Adversary did conjoyn and concur , and send out his evil influences ; rejoycing to see any , who thought themselves above his poysonous raies , should fall under , and be subjected thereunto with others universally . The sense of which I deeply took in , and found in my self a disquietment thereat , uttering to my God many Complaints . Upon which , this word came to me , saying : When thou hast tried all ways and means , know for a surety , it is the touch of the Deity alone , that must thee ease . Hadst thou here first fixed thy Faith , thou mightest have been released from thy mortal grief . Therefore now get up upon the Legs of thy Faith , and stand without staggering , and thereby saving health may flow in . This was a mighty word of support : but much more ado I had to rally up my Faith , to eye no other , but this Invisible Power for ever . September the 12th . 1677. The next day I had a sweet respite from the raging force of that predominant humour , which had so afflicted my exteriour part . And in the Night , I saw my self taken into a place , of which it was said , the Night shall not be known from the Day . For though it was in the Dead of the Night , yet for brightness it was as the Noon Day ; which light seemed to me to descend out of a quite different Orb , than this visible Element . And I felt presently therefrom a warm Beam sent from the pure Deity , which did me exceedingly lighten ; so that for the present time , I was as one out of the Body of ponderosity ; dreading , again therein to be found . For who can do less , than despise their corruptible Image , that is so subject to these outward elementary diseases of all kinds , when once they come to know and feel in any measure and degree that one Element , of which Celestial Bodies are framed , which can know neither sorrow , nor pain ? Oh , how may we come to be constituted hereinto so durably , as no more to see the vile nature of si● or putrefaction ? Is it lawful to have an expectation hereof , before we lay these Bodies in the Grave ? Yea , assuredly such a day there is to be , which will swallow up the night of mortality : that all of the one clear matter of that invisible Element , shall be in such changeable Raiment , as that it will us give , to see the face of God in Clarity . For this word was given into me , that those who could hold out in a steady strong Faith , might know in verity such a transformation , so as to pass out of Corporality into an Aethereal Glory ; putting on that , which can pass into the everlasting burning-day ; which no shadow of the night , or mortality of death can approach . But it was further said , The putting off what should be in order hereunto , would be very hard : yet sufficiency will be given to some , who are concurring in mighty Faith. Therefore go ye on believingly , such a change yet possibly to see . September the 13th . 1677. In the Night I had a Vision of the Doctor , whom I did see in great concern about building a foursquare Room all of clear Glass : neither Timber nor Stone was in any part to be added thereto . And I viewed it from first to last , till I saw it finished by his own hand . Who with great ala●rity said to me : Here we will wait in all reservedness , till the Glory of the Son of God appear . But I answered , This will be hardly secure , for we shall be seen through this Glass , and envious Spirits will break in , and so disturb our attending here . No , said the Doctor , we shall here learn the Art of the Divine Magia : whereby we shall keep all Invaders out . Or else that indeed would not be a sufficient Fence for us , in regard found there is none , who are resolved to enter in there with us ; but we both will abide there , till others of the same Spirit shall come into us . September the 14th . 1677. The Opening and Interpretation of this Vision Was given to me : That this denoted the Doctors care and diligence in making provision for that , which was of greatest consequence in his Eye : by methodising first all things outwardly for this free and quiet assignment . Though according to the present conjuncture of things , this seemed then much to contradict , and to prevent the same : which was objected to me . But it was answered again by the all-knowing Spirit , That there was that so deeply inlaid ; that would thrust out whatever would detard , from setting upon this more Principal Building , to which all must give way . This Glassy Room doth represent a pure and clarified Mind : in the which , we jointly wait together as in one Room ; being of one Mind , and the same Belief , upon the great Work : minding one Calling and Election hereunto , and not giving herein any account to any one , that hath not Faith. For I had advice , that it would little signifie , to make any publication hereof , otherwise than Noah did , to wit , by an actual building for convincement , that we are of those , who are forewarned to withdraw from all of this tempting Region . For a deluge upon the World is foreseen , that will strip her naked of all her pompous appearances : for all of this shall be once again desolate . Therefore the Word pronounced a Blessedness indeed upon those who were found enclosed within this Glassy Ark. For it was testified that Noah 's Spirit would yet return again to condemn this present World : and that it would be demonstrable in some one or other . In whom a Spirit of Faith would stir , as from the Light and Knowledge , of what the Spirit of Wisdom dictates to them : and so it will be given to One to proceed from . It was also signified to me , that such Preachers of Righteousness would rise , near upon the third and last Ministration , who will internally prepare the Transparent Court for the Holy Ghost ; by disappearing , and winding off from that first Building . Which is so thick , dark , and gross , as through that , no sight into matters of Celestiality could ever be attainable . Therefore a Chrystalline Body is to be built up by the Tool of Faith , to be an Eternal House , for the Spirit to dwell and act in . As of Enoch it was said , he was translated by Faith , so as he did not see death . Enoch 's day is coming verily , the seventh thousand year from Adam is now approaching , and will certainly be shortned . Wherein the World that now is , that consisteth of Inhabitants made up of gross , elementary matter , shall suffer a dissolution : by that pure burning Element , that will break out from the Glassy Sea ; in each ones fiery property , inkindling the breath of the Almighty Oh then a Creation of another kind , than what now is visible , shall be in pure and perfect existency . For the Most High and Holy One doth in Wisdom see meet to make a transmutation among Mortals : For neither the World before , or since the Flood , hath any way been pleasing unto God. Therefore expect now daily , the mystery of the Incarnation will begin to work , in some hereunto elected . Who of a Noah like Spirit raised , will be first to embody themselves in that Ark , which is pitched ? within and without with the Oily Spikenard of the Spirit , that is the Invironing Power , that will keep off all Batteries , that shall be made against this Transparent Ark. Thus upon this Vision it was revealed unto me , seeing , that after this manner the third World is to succeed , it would begin after this Method here described by the Figure . But Oh , my Lord , Who shall be this second Noah , who may assume such a Transfigured Body ? Whereby an answerable Off-spring may be all of clarified Spirits and Bodies , to replenish the New Creation , in which God may be well pleased . It was answered , That Elias would come , and take up his Mantle again , and do the Mighty Deeds , which shall make good all Prophecies . But it would only be known in its day , who should personate this Faithful Noah : only this know , Where you see Faith begin to work in any one so high as to over-run all sensibility , such a one shall surely lay God's Foundation for a New World. Now then give way unto that transmuting TREE , which doth yield altogether the Fruits of Faith. The root thereof is to be found within your selves . This is its springing day , therefore let not its season pass away from you , as it hath done from others . It is not enough to know it springing in your inward ground , but the constant feeding is that , which by degrees will bring Redemption . For by keeping to this fixedly , you will famish the Life of Sensibility , which hath done all the injury in confining you still within the shell of sinful mortality . From which there is no other way to be freed , but as you can move in the very body of all-mighty acting Faith. This kind of Faith hath had a long sleep : but the great Arch-Angel is now come to awaken it with his Spirit in them , who are laid in the Lord's Death-tomb ; that will first hear this Trump , and be raised in meet bodies , and clear for the Bride . Who may ascend into the New Ierusalem with a blessed off-spring of new-born Spirits from this Principle : and so bring down him , who is King of the New Creation to reign in the Earth . September the 15th . 1677. This Morning I was considering this change , that eating on Faiths Tree would produce . Which was nought else , but the Power of Omnipotence , which would beget to an unchangeable Life , if the right kind of this Faith could be attained . For , by way of similitude , a Tree with Branches of several Fruits of Faith was presented to me , and every sort of Faith had its proper use . But not to mention those common Fruits , that grow very frequently in the internal ground of those , who are looking after renovation : Those Fruits , as it was said in another case , our Fathers ever since Adam have eaten , and are found mortal , and so are deceased . But this Principal Fruit , in which is to be tasted the strong Spirit of the Life-Essence of the Deity , will be of another effect : to wit , Eternal Life will be sucked in verily by that . But who can give us of this right Fruit of Faith to eat on ; seeing it is out of all mortal reach ? We long have fed upon the Fruits of the lower Branches of this Tree , as others have ; but hereby no mighty thing hath been done , nor any translation out of this death-vally hath been seen . Ah , my Lord , what a great thing is this , that now thou art putting us upon ? Surely thou dost not permit us to aspire after that , which is not at our hands required , but to become such , who are to walk with thee in the New Ierusalem Glory : and to be like pure Nazarites , all white in Bright Bodies , and Seraphick Flames in pure Spirits . But Oh , this Choice Fruit , which the Flaming Sword doth keep , must come by gift . As it was shewn to me in , and by a representation of a Pearl : which in way of Vision I did see was brought from an unknown Land , and tendred unto me , as free , out of a Persons Hand , which was unknown to me ; having other sparkling Stones , which were all tendred to me : but the Pearl was of great Eminency , much outvying the rest . September the 16th . 1677. The Interpretation of the Vision of the Pearl seen in the foregoing Paragraph . I coming to consider of the Pearl , it was by word given unto me , saying , This figures out the pretious Pearl of Faith , that shall again be given to the Saints for to work miraculously by . Who in long Patience , and Hope , have waited for the Manifestation of such Powers and Gifts , as become the Glory of the New Creation to shine forth in . This is that goodly Pearl , that is the Stock and Merchandise that Wisdom doth be queath to such , who have sought to be Traffickers on those Substantials , as are to be found in the other side of the Glassy Sea. For nothing , that can be gathered up here , out of all this Worldy State , we can make any Heavenly Merchandise of . Therefore our Lord doth oft commend unto us this pretious Pearl of Faith , as well knowing , this is a Gift worth seeking and looking after . It is such prizable Jewel , if once in our possession , that we may have any exchange for it ; do but send it out , from whence it came , and it will turn to treble advantage . But when I considered , that this Pearl had not made of late years upon any one such rich return ; hereupon I questioned whether to any it should be given in these latter Ages . So it was given forth to me from a true and certain record , That though this supereminent and all transmuting Faith was the meer Gift of God ; yet there was required those inferiour Acts of depending Faith to be put forth ; by way of persuance of this , which crowns all the lower degrees , that must be as the ascending Steps to this Throne-dominion , which is called Faiths Victory . So that the lower degree of Faith in us must reach after the highest , by a restless seeking , and improving the present Faith attained . For that Scripture was repeated by a secret Eccho of the Spirit , Faith is the substance of things hoped for : The Faith in God will forcibly draw into possession him , who is the Author and Spring of this Almighty Faith , that can do whatever it pleaseth . Therefore it is said , seek , and ye shall find , that is , we must grow from one ground of Faith to another , and not give over as fainting and disponding , till we ascend from Faith to Faith ; so near to the heart of God our Father , as to affect him with such Faith as worketh by Love : that so the grand mystery of t●●s all-effecting Faith may be both revealed and dispensed as a Gift unto us ; and then we have the Substance of whatever hath been hoped for . September the 29th . 1677. As the Doctor was in Prayer , this word passed through me : Ye shall be marked with the Fathers Name ; then no slaughtering weapon can harm you . Upon which word I much exercised my Mind ; diving to know the Spirits meaning , what that Mark would be , and after what manner it might be imprinted on us . And I as attended with all heedfulness , the rising Spring of pure Revelation , it was thus given me to understand , That to be marked with the Father's Name , is no less than to be transformed into a Virgin Body . The bearing of this Name in the Forehead was shewn to me , would be the putting on a visible Form of God , as considered in a glorified Figure . Which may admit of such a kind of pure matter , as hath not been seen or understood : therefore it is well said , none can know or conceive what they may be changed into . Iohn in his Visions saw the Lord in several appearances of Lustre and Glory . There are degrees of Celestial Clothing : Esaiah had a sight of God , that made him cry out , he was undone ; seeing the disprotionableness betwixt the brightness of a sparkling Glory , to a dark polluted Being . Likewise Ezekiel saw the flaming Majesty of Glory , that the very Seraphims covered their Faces at . Upon which the Spirit did set it home upon me , that we might not over-rate our selves , while the Lamp of our Eternal Spirits were but yet under the covert of a dark earthly Pitcher . For no Glory can shine out , till that be broken away from the internal Flame , that lieth hid within . Which is the true and right begotten Spirit , who when it comes to call over its high and eternal pre-existency ; considering what it was before it came into this Body , and taking in the Divine Sense hereof , is not at rest , while yoaked and hanked with such course and putrified matter , as these fleshly Bodies do consist of . Seeing therefore a Promise is left us , both in general and in particular for returning in , to such a refined corporeity , as may best agree with the pure Trinity ; Let us draw up hereunto , with full assurance of Faith , that so we may hereby reach to this all-securing Mark : which will redeem us from among the Inhabitants of the Earth , and give us entrance to our own Heavenly Place . What is it that hath made all to die , and leave their Carcases unchanged in the Region of this Wilderness , but the resting satisfied in that corruptible form of Flesh in all its diseased properties ? There hath been only a talk , and a belief concerning a Redemption , but all the highest have reached no further , than a Regeneration in Part , and an illuminating of the Mind . But where is there , that fair Image of the Heavenly , that shall never fade nor die , that our Lord verifies he would raise up in the last day ? Which was declared to me , to be a Resurrection out of the Grave of that Mortal Body , which , at present , we visibly carry as a Sepulcher : in which there may mistically lie hid , such a Spiritual Body , as only the Trumpet sound of all-powerful Faith can bring forth into visibility . That so to some it may be given to see the breaking through of that , which may resemble the Glorified Figure of him , who is the First-born from the dead . This is that Body , in which the Lord Christ did the Will of his Father : and we can never expect to go on to do it , but in the like Figure of all-powerful Spirituality . In which the Life-quickning Spirit may have a suitable Organical Body to actuate it self , according to ●ts own original purity . Who by coming into a terrestrial Form , that is only animated by a Life , which is from this visible Element , causeth the great contest and strife , so as the Spirit cannot do , or act , according to its own eternal property . The which we now coming to understand , do see how by this animal Life of sense , we are bounded and limited from this we are made to seek after , our disappeared and paradisical Body . And truly , were it not for the provocation and strong instigation which I feel again from him , who would be unto us altogether this immaculate body ; I have enough strong Temptations from my sensitive part , to acquit all such hopes and expectations , and to be satisfied with a mixed state , as to the one part heavenly , and the other part earthly the whole term of Life here . But having had so many remembrances by Voice and Vision , that constrained me to pry into this Mystery , and having many Testimonies from the Holy Scriptures to confirm what was secretly revealed : which came in , and were opened to me , to prove the certainty and and lawfulness of such a Hope , as cannot make ashamed : I am not suffered to let go the Faith , and shall only in brevity mention those , which were brought before me . As first , That of the 17 of Matt. Christs own Transfiguration , as the first fruits of this New Ierusalem state . Then that of the 3d of Iohn 6 , 7 , 8 , verses , That which is born of the Flesh , is Flesh ; and that which is born of the Spirit , is Spirit ; though this hath been hitherto understood only of the Birth of the Mind , and of the Souls Regeneration , yet a much deeper thing hath been manifested to me : to which I must give ear , to wit , the Fleshly Birth brings forth the Feshly Body , but the Spirits Birth brings forth a Spiritual Body . I am not ignorant of the many Objections , that will be made against most of these Scriptures by all such , as only do look through the vail of sense . Then again that of the 1st of the Cor. 15. beginning at the 12th verse to the end of the Chapter ; That whole Chapter is to be understood according to a transforming sense . Then the 2d of the Cor. 5th . Chapt. 1 , 2 , 3 , 4. all which shews the expectation of the Apostle in this matter . Then again , Rom. 8. 23. v. waiting for the Adoption , to wit , the redemption of our Body . That of Iohn 6th . Chapt. 49th . verse . Your Fathers did eat Manna in the Wilderness , and are dead , 50th . verse . This is the Bread that cometh down from Heaven , which a man may eat thereof , and not dye , 58th . verse . This is that Bread , which came down from Heaven , not as your Fathers did eat Manna , and are dead : he that eateth of this Bread shall live for ever . These pretious Scriptures did fully learn and satisfie me , that such an incorruptible state , that should never see death , was by us to believed in , Iohn 31. 26. And whosoever believeth in me , shall never die , believest thou this ? Many more to this purpose were called over , and interpreted , which may come forth in their season ; these for the present may suffice . These Holy Scriptures give us to know , That we , as to our visible Bodies , are in a strange deformity ; out of which , we may lawfully hope to be redeemed . And whoever have Faith herein without wavering , may certainly see such a translation . For this word did sound in me , According as your Faith extends , so it will in this respect make an alteration . Oh who , but such as are mighty in Faith , shall live to see the old Mark of of the Beast worn out , and the Fathers Name planted and engraven on us . Which will make us , as the sparkling Stones of a Crown lifted up , and as an Ensign , where the place of our Habitation , by the Most Holy shall be appointed . October the 1st . 1677. The Mount of Elijah . UPON this I did much strive to thwart my Sense , which was in great mutiny against this Gospel transmutation . And as my Faith did get up , so Reasons Club did beat me down ; so passing some hours in great controversie here-about in my self . After my natural repose , I saw my self , with some others , standing as on a Hill , where no visible fence was , but the loftiness of the place . Which the Inhabitants that were in the Plain below , observing us there to walk , were in great indignation , and summoned us for to come down , to share in what was in common . Which not yielding to , they provided Instruments of War , as Arrows and Guns to shoot at us , which passed over us , and beside us , so that no harm befell us . For we withstood them all in great confidence of that fortitude , which those lower Inhabitants could see nothing thereof . And the shout of the Voice went forth , The Spirit of Elijah will be seen again on the Mountain of Faith. October the 4th . 1677. This Morning it was thus spoken in me , Into what Heart hath the mystery of Faith wrought forth it self , in the true Nature of Creating Faith ? No resurrection it hath had in these last Ages . Therefore ye do well , who now are searching for it : be wise to undermine what hath , as a Mountain , prest it down . For it is that , which will bring back , what was banished out of Paradice . October the 5th . 1677. I heard this Night , in my sleep , a Voice , calling me , saying , Draw near , that so you may know great and deep things . Upon which I was awakened , and saw a clear Glassy Trumpet held out : and a great Councel was held by some , that all were in privacy in a reserved place , only I did hear their Sounds and Voices , but I could not see their Persons . After which , musing hereupon , because all passed away , before I could make any thing hereof ; The word said , Yet for this Secret , thy Spirit must launch and wade ●nto a deeper Ocean . Upon which my Spirit sunk unto a good degree into the still Abyssal Center , out from which all Light of Wisdom doth open . And this pure Glassy Trumpet was made mention of again . For it was said , That none should ever sound this Trumpet , but such , who could attain to walk and move upon Faith's holy ground . Then took I occasion herefrom , earnestly to interceed ; and while I was praying for this Mystery of Faith to be revealed , it was spoke in me , Thou seekest that , which is so weighty and mystical , that time must be allotted to draw , or extract out of the full and perfect Number of Coessentiality of Spirit , which is attributed to the Holy Trinity . Into this thou must search and dive , for thy Spirit is of the same Eternal Line and Nature ; and it may recover , what it hath lost by descending into this terrestial World , of which course matter , thou hast formed a body of flesh about thee : wherewith be content for a while , till the pure spark Faith shall refine it for thee , and make it all sublime . October the 8th . 1677. The profession of Faith was still urged upon me , as the only Gift , which would renew all things out of the old frame of Nature . For the teaching , unction did further reveal to me , the supereminency of this Golden Grain of Faith , which is the product of the Deity , where-ever it shall be found . Therefore I had a charge in these words given me , saying , Suffer not so rich a Talent as this to be hid only in , and with the Sacred Trinity . Come , Oh thou restless Mind , and I will shew thee where , and how thou must feel this Creating Breath in its first beginnings of Life . These Rules therefore observe constantly : First , Then know , that the Center of this high extracted Spirit of Faith , lies in the Golden Ocean deep of Love. So then herefrom take notice , that only a mighty , vehement Spirit of Love , shall bring forth the Life-acting Body of the Holy Ghost , which indeed will all be manifested in Loves strong ardency . See now then in what ground , this choice Pearl be found ; the meer strength of Love must give entrance , where this almighty Dowry is . Love raised up to its first Virgin Purity , will make Faith descend in all it s as●umed Majesty . Love and Faith have an overcoming Omnipotency attending them : God will suffer himself to be conquered by the Spirit of Love and Faith , as he saith , concerning the work of my hands command ye me . Nothing can God detain from such , if they remain in the ardency of this meek Love-fire , as in a still flame . Therefore through the augmentation of this pure burning Breath of Love , which as an ascending Spirit , can pass into the very secret abyssal Deep to draw into it self that very Faith , by which all things have received their existency ; Such a Spirit sent forth in the cooperation with Love , will effect that transparent formation , which may well become the pure Beaming Glory of the Blessed Trinity . Therefore receive this from the true and faithfull Witness , That Love is , and must be as the circling Ring , in which this sparkling Stone of Faith will fix it self as a signal Monument . Wherefore now see a pretious bundle of Love is all necessary , as a prepared Vessel , into which the highest drawn Matter of all Spirits may be put . This pure essence of Faith can live or lodge no where , but in the Virgin Bosom of Charity . Which is so comely and innocent , as a true● qualiification hereof cannot be nominated . God is Love , and therefore how can he be strange or unknown , where the s●ame of his own essential property is sound ? No doubt but to such , all-transforming Faith will be givened , as a Golden Balsom to heal that , which is demolished . As witness the Body of frail Mortality , which is shue out from all those , that are of Ae●herial Forms , and Angelical Figures . Let this Medicinal Stone be of all value to you , for renewing of Immortality , that ye may be like those of that high Order . who can behold with great freedom the Face of God , and may have room to continue among that Royal Society . Then search and try your selves hereby , whether you have this Faith of Activity , which will go forth in all Spirit and Life . There hath been a great mistake about that , which is called Saving Faith , whenas there hath been no Salvation wrought by it , because the old form of a sinful Body hath not been put off thereby the whole professing Number of Christianity hath very much d●ceived themselves in a dead actless Faith , but to you it is given to search and seek , that ye may find the quickning Spirit of Faith. Which ye shall know by its working effects . St. James in his Epistle gives a true Character of it , when he speaks of Abraham 's Faith , which was evidenced by Works , by which Faith was perfected . Henceforth , saith the true Author of it , Let mighty Works , and Deeds justifie the Spirit of belief , according to what degree it is risen . Contend for the ancient prerogative which was with the Saints of old ; for it is that Energy of God , by which all in you must be created new , to the magnificency of your Saviour , who will first appear to you by this Spirit of Faith ; that so you may raise your own dead , and set at Liberty that , which hath groaned under the first Adamical Birth . This pure extraction of Spirit may have a hidden Birth in those , who are in the Life of perfect Charity , and they not know at first , that this worthy Gift is there . For the very hour and time of this Golden Balsom droping in , may not be perceived by the Vessel or Person that receiveth it . As Christ told Nichodemus , that this Holy Breath , none could perceive its coming in or going out , so Christ in the Spirit doth again confirm this word . And this Councel is given to you , who are stirred up here for to wait ; seek , and pray , know it may be with you , e're you are a ware . Your Obedience will be fulfilled in sending up constant flames of Love , to the fountain heart of the Blessed Trinity . In which at one time or other the Breath of the Holy Ghost will mingle , and then in pure humility you may try to excite its Power forth , so as it may be brought into no derision . But first find such ability , as your Lord did , when he said Lazarus come forth , which was Faiths undeniable Seal ; which both lawful and expedient is , for the Lambs followers to receive . Be you now then such , as need not be ashamed of this lively Hope , and steddy Profession of this Faith of God , as an Inspiring Breath , which will certainly give a high and wonderful witness : No impossibility in this Vocation will be understood , because its Working Tool is the Creating Word . After this free and open discovery let into my Mind , I found Faith and Love winged up as a Twin Spirit springing , that if possible this superexcellent Gift might be so given unto us , that confession might be made to the Lord , that this Spirit of Faith is truly risen , therefore great and mighty things do shew forth themselves , though for a long season it hath been hidden . October the 9th . 1677. The Interpretation of the Vision upon the first day of October . As to this Vision , the Interpretation thereof plainly is read in the Book Within , which beareth the living Testimony hereunto ; signifying those living Acts of Faith , which sometimes have carried our Spirits up to Elijah's Hill. Where not only Batteries are from the potent King of this low Region : but he doth make war with , and by his Agents , as taking notice , we are those , which do separate from his Kingdom . Therefore we may expect nothing less , but a Beleagering throughout ; especially when they perceive that we are such , as would overturn that indeared Life of Sense , that hath been maintained so long in its range in opposition to Faith's S●veraignty . But while here we stand , like Elijah , upon Faith's Mount , we can command Invisible Bands , Chariots and Horsemen of Fire , that will come in to help upon Faith's Alarm : and so shall all weapons of War be frustrated . Therefore fear not ye , who are upon Faith's Ground , saith the Almighty . But the word of his Councel , thus spake in me , rather beware of those more close and subtile Enemies that are within your own house , which will every moment make war upon those lofty aspirings and ascensions of Faith ; they are more dangerous Enemies , who can so swiftly raise indeed up the strong Forts of Reason , and can display all their Faith-destroying Arrows to wound the Heart and Life thereof : Threatning , if ye still hold out , and will not again descend into the gulf of Sense , then ye must be liable to the peril of Famine , Nakedness , Poverty , and all kind of Reproach . If ye will not yield to the Laws of Reasons Kingdom , such Destructions must necessarily befall you . Now then for caution , said the Spirit of Life , cast up the Accounts of present and future times , and in the clear Eye of Light , thou both backward and forward maist make discovery , that such Arguments as these , have frighted down thousand thousands of Souls , which otherwise would have kept Faiths Ground . Therefore at this very day among the professing part of Christianity , such a Faith is only of reputation , as will not expose to loss , shame , and disgrace , but can fall in , and hold correspondency with what is agreeable to the animal Body . But hearken ye , who do so much search after this life , consider if you will adventure up to this Hill , what shots , not only from the World below , but what will break in , as Floods , from all dark Centers , to bring you back to live in the warm habour of Sense and Reason . Then this word further arose from the pure motion , saying , Therefore now that ye are diving for this pretious thing , I would that no mistake should be upon your Mind , if you would come to recover that Life that Adam had : Which was indeed an unmixed Life of Faith , before the relapse did take hold upon him , I say , if ye will fix your Minds to this Life , then stay , and lean your selves upon this Faith-alsufficiency , and do not think to carry two Lives in one Body , that are contrary to each other . For this Spirit of Faith can only agree with what is willing to bow , and be all friendly with it , as a suitable Ma●e unto it . Canst thou , saith the Spirit of Faith , walk out as Abraham , Isaac , and Elias did with me , they saw nothing before them , as to the visible but Earth and Air , and yet nothing mistrusted , but confided in what was not seen ; who therefore were abundantly recompensed . Such as these , who have put out the Eye of their Sense , and have thrown away the Crutches of Reason , doth the Spirit of Faith seek to walk with , that so they may live upon Hony out of the Rock . October the 10th . 1677. There was this Morning a place presented to me like a Garden : where many sorts of Flowers were , but all single Plants , save one . Which grew up with Twins upon one Stalk , three times two , and one more from the same Root ; which grew right up with its Head bowing down towards the rest : It seemed to be like a Tulip ; the Colour being of a very dark Murray . The other Plan●s grew round about it , and they were overspread with Caterpilla●s , and slugs , which did devour , and spoil the beauty of them ; which I much lamented to see . But suddenly a shower came , and washed them all away . Yet afterward I saw them come on again , when the shower ceased . And I marvelled that the Tulip Branch was still kept free : And while I made this Objection , how it should come to pass , that being in the same ground , it should be exempted ? It was answered , Thou dost not see the deep Spring that lieth under ground , that watereth this Branch continually . Then saw I waters rise , and all over it baptise , so as the dark colour was changed into a green pleasant appearance to my intellectual sight : Then after a little space , the Spring did rise mighty high , and did it so drench , as from its greenness , it was changed into a Lilly whiteness ; which was very marvelous to see such a sudden transmutation upon this Branch . Oh , my Lord , signifie the true meaning of this similitude , for it seemeth to have much in it . October the 11th . 1677. This Parabolical Vision was as a Text and Doctrine given , upon which the Holy Spirit might make its comment . By the Garden was given me to understand , that inward flourishing ground of the Eternal Mind , out of which a crop of pleasant Plants did put forth from the Seed of the Spirit . The Eternal Sower planting himself in the midst hereof as that Lilly Branch , which grew up in its twined might and beauty to the perfect number Seven . Now it was queried by me , Why those single Plants , which were Divine Qualifications of the Mind , proceeding from the Root of Life , should be under the Power of these Despoilers ? The cause hereof I was then made to understand , why those heavenly cogitations , that would proceed forward to all Divine Virtue were over●un by the devouring Worms . It was therefore resolved , that it would continue st●ll so to be , while they did put forth themselves from one weak stalk , in the scattered confusion of a dispersed property . Now being thus obnoxious to the intemperate motions of the visible Element , and mixing therewith , they are subject to smitings of all kinds . And though through the help of those distilling showers of the Word of Life , oftimes refreshing this inward ground , and cleansing it from this swarming , flying , and superfluous thoughts which the Slugs and Caterpillars did really figure out , they are freed herefrom ; yet upon the cessation of these upper and outward Showers of a visible teaching Ministery , they are apt to swarm again upon the Mind , to stain and enve●om those Plants , which do bud forth in the single and divided property . So that while the inward is thus invaded upon , no Fruit can be brought to perfection ; for as fast , as it comes on , it is eaten off : so the Work , while standing in this posture , it is always doing , yet never done , nor perfected . And yet the Soul in the mean time is in great earnestness after , and for its Restoration , always striving against the Stream , and Tide of Profuse Imaginations : which keep back the Harvest from ripening of what hath been still a sowing by the Spirit● fixed . If you do attain to such an enrichment , as to have this Plant of United Force and Power to grow in the Garden of your Mind , ye may then be out of all fear , that any evil of sin , or the effects of it , can come in to Spoil or to devour . For upon its own guard it stands , and can defend it self against all Invasions . Now for this end , that ye may persue hereafter , these things are revealed . Make it your own Spiritual Business to come out of the meek , single Plantation , into the strong Unity of that Plurality of Spirit , which is able at pleasure to change you into a Body of Heavenly Lustre ; such as is meet for that Work , whereto ye are designed . For this , O ye well disposed Souls , keep an Holy day , within the Borders of a pure Mind . October the 12th . 1677. This word visited me about break of day : Run away to the Everlasting Morning-day , there to be hidden from the wrath of the Lamb. Which will be certainly expressed against those , who are found naked ; having only the mortal clothing for their c●vert , in this great Day , which is breaking forth unavoidably upon all Flesh. October the 15th . 1677. Being thus warned to pursue , and make hard after that securing state , and to keep all watchfulness over our Hearts , lest the Ev●l Spirit should us beguile ; This word was g●ven for further caution , Far be it from him , who in all things must be approved a man of God : therefore he is not to be found amongst evil doers , to be a reproach in such a time as this ; or to take liberty , lest a Snare come upon the Superiority of that Life , which requires great sequestration . Then again this Word was with me : And ye shall be Holy unto me , for I the Lord am holy , and have sever'd you from all others , that ye should minister before me , and be mine only ? October the 18th . 1677. I saw my own Figure sitting in a solemn still waiting posture : and there passed by a Golden Candlestick with many Branches ; and in the midst thereof was the form of a Cup or Bowl , all which distinctly had Lights , like Lamps burning from Oyl : but that out of the Bowl in the midst gave a greater blaze then all the rest . Then this Word sounded , Up : up ; Follow this Light before it be out of sight . Then was given into my Hand such an other Golden Candlestick , without any Lights in their Sockets : but I hastily , so soon as the Candlestick was given , followed the other into a Room , which was all enlightned with the brightness of the Glory thereof . which I could only view , but ●ound I could not there abide , but was ordered at that open door to wait , till every Branch of the Candlestick should be answerably filled with Oyl , and give forth Light as the foregoing brightness did ; which was as a Heaven for Light. This Idea , or Manifestation , drew my mind after it : that , if possibly , Light might be set up in every Property accordingly . October the 19th . 1677. In the Night after my first Sleep , there appeared unto me , a bright Sun , and many Stars were fixed in the circumference of it , that sparkled forth with a wonderful fury ; so that it enlightned the Earth with its reflexion . And it said , hereto gathered is that which fills up , and makes compleat the whole Body of Light. October the 20th . 1977. This Word came unto me , Pray ye evermore in that Faith , where each one is to be their own Advocate in the free Liberty , according as it is written , In that day ask what ye will , and it shall be given you . October the 25th . 1677. Oh ye with whom is my charge , this is no season to stop in the Way : neglect not the Day , in which the Mighty One in you may rise again ; upon whose Shoulder the Key of the Government is laid , to open for you the Everlasting Gate . October the 26th . 1677. The first part of the Night , I spent in recollecting and calling over this whole Weeks Transactions , which I had little satisfaction in . Because it was not upon such a Service , as it was meet , I should ever and always be found imploied in . For whatever of the necessary concerns of this temporary Life did call me off , from this Heavenly Calling , it became as Gall and Wormwood , and brought a heaviness upon me . So that I made my ●pplication in the deep inward sense hereof , that if possible , no more such Earthly matters should croud in upon us , Who had so much avowed our selves the Lords Servants only to be , and therefore our Spirits could no otherwise be but troubled , when hurried by that , which was so great a Set-back to our Spiritual Profession , that is in imitation to our Lord Jesus in his Holy Priesthood . While I was considering the closeness of this Work , I was cast into a Sleep : and I was suddainly awaked by one that called , and said , If you do not take good heed , and quicken your Pace , a dark Mist from the Earth will rise upon you , and then you will be prevented of entring into the Third degree , where is no Eclipse . Which Word I took hold off , for it came , very seasonably . Some space of time after in the same Night , I went in Spirit to One , that also was herein concerned with me , to give him a Spiritual caution , and be moaned with him the loss of time . And the same Person , whose Figure was named to me , appeared in a White Garment ●ullied with black dust : so taking notice hereof , it was advised to put it off , and another to be put on . But it was spoken in my hearing , That will also be de●iled , without you keep in that upper right-Hand way , where no miery Waters overflow , nor Winds do blow to raise the dust below . Upon which W●●●d I considered , never to walk in the 〈◊〉 of this World , and to keep our N●iz●●itical Life unspot●ed , would be a mighty Victory , Having such ho●●●● Provocations , to be herewith overcharged , and so our Minds corrupted . For we have but one Heart , which if it be chased as a Roe and H●r● upon the barren Hills , and thorny De●●rt ●f this World , where will the most Holy find a rest for himself in us : who will no● set one Foot into the door of our Minds , if we be par●ing with co●t●ary Spirit , that ●as●eth into us earthly Fumes and Vapours ? Thus I was made to see the bi●ing of the Serpent at our Heel , as we did walk in the Way of the Earthly Inhabitants . So my Mind was made serious and watchful herein , lest herewith overtaken , our Hearts invaded upon should be . Therefore this way of prevention was revealed unto me , that we might preserve the Virgin-Purity for her true Mate , in these following Rules . The First Rule I had given , was to be true to the Solemn Contract , and Espousal Vow , which we had made , to wit , to be the only Bride to the Lamb. 2dly . To be found always at home in the Spirit , in a waiting posture , setting all things in order , minding only the entertaining of this our betrothed Husband ; sending out burning Floods of Love , to bring him into the close centre of the Heart . In the third place , Be found in clean and whi●e Linnen ; that he may be delighted with your Innocency and Nazarite Purity . Then another sort of a higher degree , may be put upon us , as was shewed me . In the 4th place , Have always that , which may be most pleasant to his tast : therefore bring forth those choice Fruits , which the Tree of Love and Life doth bear . And then it was testified unto me , that this holy Order maintained , would give us an escape ; and no trouble should be in our Habitation , because the Lord Iehovah Shammah will dwell in us , and will cut off all , that attempts us to invade . October the 27th . 1677. 1. Upon an occasion of disturbance , by a disquieted Spirit in the Family , I poured out the sense thereof unto my Lord in Prayer , why such a grieving Thorn should be our troubler . So I committed all to him , who I did believe would clear me , from all unjust Clamours , in Truth and Innocency . After which , I found a suddain sweet Calm , and peace brought into my mind . Which caused me to repose in a quiet natural Rest. In the Morning this Word came in to my support , Be not dismayed at the Blast of the terrible one , who hath poured forth Hellish Fury . Be still found in the Long suffering and Patience , and then this shall all turn to the furtherance of that Work which is decreed in Everlasting Counsel , whereby the remainder of Wrath shall be restrained . Though it is not taken well , that such Insolency is permitted over thee . 2. After this , this Word was given in also , saying , Speak to Iosedech for to be strong , servent and steady , and nothing fear , but to be faithful the Priestly Charge and Work. For then ●aith the Lord , I will be with him , and he shall assuredly prosper ; according to the Covenant made , when he dedicated himself mine only for to be , in Nazarite separation . 3. Then this Word visited me , Yet once it is a l●t●le while● and there will arise out of the Everlasting Priesthood , that which shall shake all Nations in Earth , Sea , and dry Land. Set therefore your Hearts hereunto with all watchfulness , and diligence . 4. As we were met together , I saw a Flame pass through the Room : and presently the Word spake , All these must first be purged with Fire , before they can stand with the Lamb upon the Mount. October the 28th . 1677. 1. This Morning I did feel in my self mighty Openings from the pure center of Love and Joy , with some encouraging Words , which did pass through me . Afte● I had Prayed , the Word to me was , Go forward , for I have accepted thee , and I will be known Thy God in the Light of the Altar-Flame in Verity . 2. Again , it was said , Appear thy self therefore insuch a Work , whereof thou needest not be ashamed ; as having seen that Pattern in the Glass of Wisdom . To which Eternal Idea keep fixed thy Internal Eye : and thou shalt bring forth to Perfection , that which hath been in the Perspective part . October the 29th . 1677. After my first Sleep , being still somewhat drowsy , and hardly , come to my awakened Sense , I saw a mighty great Hand lifted up , upon a wonderful high Pole. This sight was so amazing , that though it was so high , as it seemed to touch the Clouds , yet I could see it very distinct as a large Hand . When I came hereof to consider , what it should signifie , the Word was thus given , This is the Lord's Hand , which lifted up shall be : and who is it that shall it not see ? Much more I wait herefrom to be revealed . For it was a significant Vision , that doth bring along its own Meaning : That so we might hereby be warned , what God in the Earth will appear to do . November the 16th . 1677. I had this Night much inward Expostulation , tending to my full and perfect Change into such a Spiritual Corporiety , in which the offence of Sin might altogether cease . For since the Holy Teacher and Guide hath been plain with me , that without I here attain to be Born again , so as no composition of the first original matter of Sin may spring ; till then I can have no free access , nor be taken up into all Spousal freedom in the Love-Joys , that are only known by such , who are redeemed from all Sin. For the Lamb , the Bridegroom can take no other into the Marriage-Bed of inflamed Love with him , but an immaculate Bride , all Fair and Serene . The Father hath charged him , to bring no other into his Kingdom . Now then said the Spirit , you see that my striving in you , is all to make you commendable , that the Father himself may love you , and be at perfect Reconciliation with your Spirits . For this is the considerable matter to have the whole Trinity agreeing to take up , and pitch their Pavilion of Light round about you : Then expect such a change as never yet hath come . November the 17th . 1677. In my Night Sleep , I was Praying , and awakened my self therewith : which when I came to my self , I saw a White Hand reached out , dipped in some pretious Liquor of a deep red Colour , and it dropped thereof on my Breast . Which presently brought forth that Word to me in the Canticles , his Fingers drop sweet smelling Myrrh . The which pure thing thing I did feel upon my Internal part o●● , to a rising Joy in my self . Then this Word came to me , Now take heed of going out amongst the De●d . If any thing of this kind doth touch you , watch the time : do not rest , till a fresh stream of live Blood doth all your Inwards wash , and perfume your Seperated place with this pretious Myrrh . For your Lord can no more live , or lie among them , who do smell of the Dead . November the 20th . 1677. The Lord looked upon us : and said he loved us , and was touched in all our Afflictions and Temptations , and that our Tears and Sorrows should not be forgot , for all were treasured up ; that so when the Sowing time hereof shall be passed over , Salvation , and Victory , and Everlasting Joy shall be returned to us . November the 21st . 1677. This was the Word of the Lord , that was with me , Let not the various Sounds and specious Gatherings of them , among whom is an uncertain Sound , move you from holy ground . Where still do you wait in the Spirits Arbour , for I have yet Secrets in an immediate way to impart . Therefore scatter not from your known , though unknown Walks to others . So hereby I was to understand , that in the still and silent state , we were to keep , till the clear Trumpet of the Holy Ghost might sound through us . For nothing of this could be found in the mixed Assemblies . Therefore it was shewed to me , that after a while , there would be a dispersion of the p●incipal Shepherds and Flocks ; till the Horn be filled with the unmixed Oyl of the Spirit , by a true Prophet , that must raised up be from and by the Mission of the grea● and mighty Shepherd . Who will then anoint with Power each one of his Flock , that none may be found in his Pasture of a barren Spirit . For each one shall sound forth the Mystery of their own Everlasting Redemption out of the falle● Stage . November the 22d . 1677. As soon as I came out of Sleep , after the Nights rest . This word met me , Oh that I might awake , with thy Image perfectly : then should I behold thy Face , and not be reproached , because of an ignominious Body . Whereupon I considered the weightiness of the Word , and it was opened unto me , that it related to a Resurrection stare after a Death-sleep in the Grave , of the Body of Sin , out from which the Spirit awakeneth into the God-likeness . Upon which there was presented unto me , a clear Crystal in the figure of a Heart , which hung by a Pipe , through which a stream like Blood passed into the Heart : which was said to be the pure Life-Seed , that conveyeth it self from the Fountain-Heart of the Godhead . As it is the Production of a Birth answerable to the very Heart of God , which would be the true and original matter of a divine Nature : In which only the Life of God should move , as it did in the Person of our Lord Jesus . Whose Heart was fed from the Heart of his Father , and so ours from his , when so purely generated as his , from the Seed , or Incorporating Power , of the Deity . For it was made evident to me , that the New Birth-heart conceived in us , must be from the Root of the same holy and unmixed matter , and answerably : in order to a full redeeming from the old polluted Heart , out from which are the Issues of Death , which is said to be the heart of Stone . Now it was shewed me , that Fallen Man did carry about him three Hearts . As first , the Heart of a Beast , as it may be said of Nebuchadnezzar , he had a Beastial Heart . 2dly , The Heart of a Man , which comes up to Sensibility and to Rationality . 3dly , A Heart in which , as to the outward Birth , remains somewhat of an Eternal Essence , as a Spark of Light , which Adam had in Paradise : and this we call Man's Eternal Heart . And this in the highest Improvement , is in much Imperfection and Instability : sometimes in a raised Life towards God , then sinking down as a Stone again into the Earth , according to the outward Constellations , that do mutually concur in the good and evil . The effects whereof , we have sensibly felt , by an inward strife and war , through the divided property of the Soul , which moveth sometimes from the Heavenly Center towards its primitive Being before the Fall. So as in this contest , without conquest over the earthly part , Millions of Souls have past away out of the Body . And fearing least it should be so with us , another Heart is shewn unto us . For none of these can bring us near unto God. And therefore remove , and give them up , and pray vehemently that we may see this old sto●ey Heart fail within us , and then such a new Heart , to which is annexed a pure burning stream , which becomes a quickning Spirit . Which will make essentially the great alteration , so as we shall find our selves new-born perfect Creatures . For it is of that high deified Composition of Purity , as it forceth all polluted matter of contrariety from it to fly . It is such a pure thing , as it will be contracted into it self , and live alone in an absolute dominion . There is no allowance given for any of those forementioned Hearts with it to commix , no more then Clay or Iron with Gold. The Spirit of this Heart is most subtle , penetrating , bubling , and still flying upward above all low things . As its Birth is from the Heart of the Deity , so there again it will live . Truly , at the consideration , that there is such a Heart to be given , my Spirit is in an astonishment . Therefore I call all ye Throne-Angels and Seraphims , to be with me in wonderment , that such a Heart shall come in any one to be fixed substantially . For what less will this come to , but the making good of that saying of the Lycaonians , who said to Paul● The God's are come down in the likeness of Men. For as the Heart is , so is the Man , a Godlike Heart overturns the whole Course of Nature , and changes all into another Scheme , answerable to the first moving Cause : Which sends forth Life and heat into all parts , as naturally , so spiritually , for the existency of the divine Nature . And further it was given me to know , that it was a renewed act Creation : A drop let fallen from the Heart-blood of God , for Life inkindling into such in whom the Virgin Crystal Mold is formed , that here for hath been making way in preparation through many Washings and Cleansings , and Heart-relinquishings . For this Word came closely unto me from the Lord , and home to me : Suffer and endure ye must who are looking for the gift of this New heart , Such a breaking up of the Old , as a dying man when his heart-strings are loosening . This is the true mystical Death : this is to be a dead man indeed ; which many have sought , but could never find . Because they did not strike at the heart-root : for so long as there is life remaining , it will Send forth it sin-reviving Effect● . For what if thou shouldest cut off this & that member , yet life may be at heart still ; and then what avails hewings and hackings , and suppressing ; the root of the evil life being still there ? The work is never done , because the life of sin is still sending forth one bitter ●ume or other : to pain , and afflict , what would be at ease and rest . Now what remedy can for this be considered , said the Holy One , but the plucking up , and breaking the very heart-strings , that its Life may be a Sacrifice to divine Justice ? for so it must be both a passive and an active Offering , for the Sin that hath been commited in the body of the flesh . Which mystery hath not been understood : but know it for an everlasting Truth . Let not the Sentence of this Death be grevious , because it will certainly usher in some what , that will be Equivalent to the deep springing heart of the Deity ; whereout issues of Life , Love , Joy , and Peace will flow . They thou shalt know no more strife , sorrow , or pain ; because the root of all this is by death taken away . Therefore Repent not that ye are entring into the very way : Fear not to fail the old heart melting , for when that faileth , another heart and Spirit will be given . Which is of that strength , courage , and perfection , as that ye shall be spirited for the great and primary business , and for the work of trust for God and the Lamb. So all may see what the effect of this New Heart will visibly produce in you . November the 23d . 1677. This Morning I was in a very deep and secret consultation with the holy inspiring Word , concerning this great Change. For this is but yet known in us , how that every motion and thought springs from the mixed heart . But now great searching thoughts were , how we , if possible , by any means might attain to this perfect Heart , which was all clean within . For it was made equivalent , that hereby would be the whole overturning of the old Creation ; making way for the new in each one , in working a through demolishment . For which this Word of advice was given : Let it not seem incredible unto you , that the old Heart shall fall away , though it is as thy Life-Essence : where that Law is engraven , which hath brought all into perdition . At the release of which a wonder working Heart shall be planted in its place in great renown . Therefore watch daily hereupon : for believe affuredly , that this Covenant will be made good , as ye have Faith to believe , that the old stony Heart shall be rolled away , which only hath kept , and would still prevent this Heart rising far . Where new Laws according to the new frame of things shall be understood , by such a chosen Priesthood , as all of Spirit shall be compacted : and by Gods own Heart-strings of Love , stand everlastingly together tied as Christ's perfect Spouse and Bride . Now then hoist up your Sails of Faith , and keep upon the broad Waters of Love's deep , that spring from the silent Desart , till all full Treasures of Joys and Peace shall upon you meet . November the 24th . 1677. This Morning after much sweet Communion had in a Contemplative way with him , who is invisible , I saw of a suddain a Rock fashioned out like an Arch , whereinto a way was made to pass , and it was pretty spacious . At the first it seemed to be somewhat dark , which made me fear to enter in : but presently a Table was there , upon which was a blazing Light , and it then became all shining and exceeding lustrous to invite into it . But about the Light , there did appear a company of dark coloured Flyes , which fl●ttered so about it , as that they would have obscured the Light : but as they came up to it , they were consumed by it . So considering these divine Idea's , the Word came , saying , Enter ye hereinto , whom the sacred Vow of Separation is upon . For here is a Munition-Rock for your Security . Oh that here you may be hid , and hope , and quietly wait for the Birth of the pure and perfect Heart . In which ye shall see the Face of God , whose Voice may be frequently heard in this secret place , therefore Love here to abide : for here is the Heavenly stillness . November the 26th . 1677. The whole employ and exercise of my Mind was now to have the old Heart transmitted into a new one , according as it is meet 〈◊〉 because therefrom the perfect New Creature is formed with all new and fresh Organical Senses and Affections , proper for Communion with the highest purity and goodness . As it was shewn me , that the Heart and Spirit that mov●th and acteth the old Creature , is capable to comprehend nothing higher , then what lieth within the circumference of its own Sphere , and low Birth of Life , that only reacheth to things that are seen , and knowable by the highest graduated Life of Reason , which is altogether to seek in matters Celestial and Eternal . Now that we might come to know the Invisible , only wise and everlasting God our Father , it must be through the medium of such a Spirit , as may be the very conceptive part of the New Heart . From which springs a clear Light that giveth understanding in the mystery of God , and in what relates to the Kingdom of our Lord Jesus . Which is hereby to be revealed only , as this pure Spirit comprehends its own Original , from whence it proceeds infinitely , and so sounds , and finds infini●● things contained in the immense Being . By vertue of a new Covenant tye , which the Spirit of a new and perfect Heart is for ever under the obligation of a Love constraining Law , from which there may be no departing . But while upon these Myrrh-dropings my Soul was feeding ; this Word for Confirmation was added : What if this may become such a time of Love , as by passing by to look upon thee , I shall Swear unto thee and not repent , that I thy God will be unchangeable : And will enter into such a Covenant , as thou mayst henceforth become mine . Then shall I know what to do with thee for further Glory and Excellency . For in that thou wilt be commendable to thy God , whose Eye only can take pleasure therein . Then was presented a transient sight , to wit , a Pool , wherein I was bid constantly to wash and bath● for the Word signified , that such Virtue was herein , as it would make White the very Blackamore's Skin , and cleanse away every Leopard's Spot . For it is a Bath of burning Oyl , that will the first Birth of the earthly Heart to purpose try , and melt away ; that so all pure Spirit of Life may spring , and a body of a shining Skin , as a Cherub-Covering be given . For it was revealed to me , that this should be done unto us , as we were become the Lord 's by League and Covenant . Whence it stood upon the Honour of the Lamb , and of his Kingdom , for us to be found all clear and perfect , through this Pool of Balsoming Blood , that throughly Baptizeth all , who are in the true Memberhood of his Body . November the 28th . 1677. A holy and pure Communion and freedom being maintained in a Spiritual way betwixt the Spirit of the Bridegroom , and the Spirit that is preparing to be the Bride of the Lamb ; thus it was manifested by this similitude , presenting before my in-seeing Eye , a Golden Charger , and in it somewhat of a Spirit of an extracted Virtual Matter , upon which fell a sparkling Star , as from the Invisible Orb , and caused the Liquor in the Charger to flame up . And I heard presently the Word say , Come my Spouse , and draw near , for here is provided Heavenly Chear . Behold the Lord , the Spirit is presented here in a Lordly dish , wherein the true Body of your Jesus is both tastable and discernible . Whosoever of this are able to drink in , it will make them Spirits , as all burning Flames . Upon which great things were further opened in the Magia Line . Which , could I have but totally acquitted , all those motions that concur to sense-awakening , I might have given an account of an infinite space , into which my Spirit was launching , but was driven back by some stirring Essence , that would not let my Spirit pass naked , and pure in . But this Word came , tho thou canst not pass now , yet thou shalt , after thou hast eaten of this Lordly dish . Which will turn Nature into Spirit ; then thou may into the secret ranges of all eternal heights and depths as an Eagle flye , and see , and know what lies beyond the Starry Sky . November the 30th . 1677. This divine Speculation which I had begat a mighty Magical drawing into those infinite heights and depths , which did but just open upon me , but then shut up . But my Spirit did make again a fresh onset , if by any means I might pass into that profound light Orb , according to the Nature of a Spirit . For an eccho did cry in me from that Sphere , that the holy Trinity was there in the highest dimensions of Glory . Which was a sufficient motive to attract my Spirit out of this vile Corporeity , from which I found much resistency . For I perfectly felt somewhat therefrom did rise , that did bind my Spirit . I was in great struggle for some hours , for the Spirit wrestled for a full Liberty . Then came this Word , saying , By all these Encounters the way will be made . Only keep thy course strait on towards the everlasting deep Gate , according as ye shall feel the Wind of the Spirit driving thereunto , and so wait with it to mo●e . Oh to have a spirit in a Body of Flesh , to be as free as a Bird , which can when it will fly from his Nest ! This was to me a new revealed thing , by which great discoveries may be made in the invisible Region , who have been altogether Strangers , to what is transacted there , because the sensitive Soul doth claim such a Marriage Union with the Spirit , that neither what is present , or what is to come must sever them . This is the Law of degenerated Nature , which lawfully may be broken . For the Spirit of the Soul is not for ever to be confined to the soulish depravity , when once it comes to know and understand , that it is a pure Grain , let fall from the Deity into the soulish property . Then it will not suffer it self to be imprisoned as under a Mountain-weight . No sooner doth it spring and rise above the Ground , as an ear of Corn which doth grow ripe , but a separation from the earthly part or ground may be made by the mighty Lord of the Harvest , who will come to reap where he hath sown pure Spirit . And that in the very time of this exteriour Elementary Being , Christs Last Day of Resurrection and Ascention shall appear through the Might of this precious Grain of the Deity ( by which I mean the Eternal Spirit of the inward man , which is a Spark descended from the Deity , and it differs from the eternal seed of Christ's Deity , which is incorporated with this for its Resurrection and Ascension sake . ) This spark of Eternity , the Spirit of the eternal Soul belonging to the inward man , will free it self from all , and every corporeal tye . For no ●errestrial Image , though accomplished with all external Righteousness , can ever attract this superiour spirit to be in a conjugal Union ; because it is too much below , therefore it now seeks release from it , as being ashamed of all and every circumstance concurring to the outward Life , which would hold it so fast . But Wisdom and Counsel is come from him , who will be Salvation to the ends of our Earth . His Spirit it is that hath called us from the other , to an eternal conjunction , with that wherewith it might most suitably agree ; so as to raise and heighten the Spirit , to such a high degree of sublime purity , as that it might pass as swift as a thought , into the deep space , where the infinite Globe of Eternity might come to be conspicuous with the glorious Trinity , and with all those innumerable Spirits , who incompass the Throne-Majesty . Such Visions of Glory , Spirits have been carried into , while in the Body , and so it shall come to be again , and that more frequently and durably . For upon an earnest enquiry hereunto , it was revealed unto me by this Word , The Way of the East should be prepared , and the Gate thereof should stand open , to such as could drink of the Brook in the Way . And it was shewn by an Idea also , that as yet there was a dark gulf fume , from which did rise a thick smoke ; so that at present , none could see their way , till the Son of the Everlasting Morning doth wonderfully incorporate with our spirits , to dissipate all of this Darkness , through which force of Spiritual Might , we may often come up to the Antient of Days , and draw near , and make Record of what we do apparen●ly hear from him . For the Spirit doth affirm this , that sound Truth , Wisdom and Knowledge , must from hence be let in to our Understandings , and it will be much to our satisfaction , when we shall hear and see , what is without and beyond this gulf of Sense and Reason , which have kept out of the Lamb 's fixed Kingdom . And what will these storms be , but the rushing Powers coming down through the Salvation-Horn , which will be blown from God's Mountain-Habitation ? The sound of which is already heard , to hasten for preparation , to the Enoch's Translation : That we may abstractively in Spirit , and through the whirling strong Breath may be lifted up , where our King and Lawgiver may deliver his Mind to us , as face to face : That we may come to know in certainty all those infinite , and weighty Councils , which have been long in great concealment , so as they may run in as a flash of Lightning . To which end , the Star which I saw fall into the Golden Charger doth predict , the high and mutual conjunction betwixt the Body and the Head-Throne-Prince . The Vessel being all of pure refined Gold , and spiritual matter infused therein together , what must this make , but a lordly dish , for each one to feed upon . This Star denominated was to be , the Rose of Sharon , that to the Spirit would give a pleasant Tincture , to make it both white and ruddy . Herein lieth the Mystery of all Mysteries , according as it was revealed unto me , through the virtue of this wonderful Commission . This Ros●e-Star , feeding it self from the matter , which is so purely extracted , as a Lamp feeds upon Oil , and so both concurring , makes a burning shining Light , a Flame ascending might . When this great and marvellous thing shall come by any one to be witnessed , there will be no matter of doubt , but the Gate of the East must be found , at which we may go freely in and out , as Princes : Having right to follow the Lamb , and to eat and drink with him in this lordly dish . We shall then , as Friends , find entrance in , where the Tent of his Glory is pitched to see , hear , and tast , what hath been laid up in store for us from the Foundation of the World. December the 1st . 1677. Strong Instigations and travel in Spirit still attending me , for the rising of the Star of glory in Eminency , according to all that Prophetical Ministration , under which Line we are cast , and do find succour thereby , through the fresh feeding Word of Life ; which within the first Watch of the Night thus spake , saying , The most High and Holy One seeketh and calleth up such to dwell with him in his Holy Tabernacle , who have rejected and turned their Backs upon the Seat of the fine trimmed Babylonish Beast , and will nothing therewith touch , because it is under the Curse : against which be ye ever zealous . December the 2d . 1677. I saw one cloathed in fine White Linnen , and he had in his Hand a Censor , and there was live Fire-Coals , which were scatter'd abroad ; and it was said , that upon whosoever they did light , they should be inspired with a New Tongue to declare great things . December the 3d. 1677. This Word ministred was , Watch and keep the covering of the Spirit close girt about you against all Offences that may come ; abide still and quiet , where the anointed Shield is given for your defence , under the Banner of which abide close and hidden . Be all pleasing and pliable to your internal Guide , who is working to bring you into high and dear Friendship with the great and mighty Potentate , to whom all Worlds must give obeysance . Therefore only care and mind him , who is so true and faithful , as to raise and bring you into such Love and Favour , that the God of Light may not walk as in a Cloud of Darkness , but shew himself manifest to your Joy in peculiarity . December the 4th . 1677. This Word did spring in me , saying , Do you well consider , what your Virgin Garment must be made of ; that no Moth may eat any hole in it ? For if any thing of the earthly Fleece should be interwoven with it , it would damage the whole part . Therefore all of one sort of fine Linnen , let your Lord know you in , upon which no Moth can come to eat . Then it was further given by way of Command , saying , If ye resolve to follow the Lamb up to all perfect degrees , then observe this as a new Commandment , Take your self off from all old traditional Conformity , which is after the manner of men , who are after the Flesh. From such the Spirit calls to withdraw , and to walk with him after another way , according as divine Precepts shall be revealed . December the 6th . 1677. As we were in the Spirit of Supplication attending together , a transient view of full ripe Sheaves was presented , as a testification , that we should bring of the first ripe Fruits , as a pure Offering to the Lord , according to what hath in the days of our sorrow , heaviness , and temptation been purely sown in the Spirit . But it was also shewn me , that this should not be accomplished , till we had fulfilled our set-time in the Wilderness . For this is an Ordinance that was given by God to Moses while Israel was yet in the Wilderness , before they came into the good Land. This instruction was for time to come , saying● Now behold the first Fruits of the Land , which thou hast reaped , thou shalt offer unto the Lord thy God. So accordingly the first ripe Fruits of the Spirit must be wholly dedicated and brought into the Store-house of the Lord ; rejoycing and making everlasting melody in the Courts of Holiness , as the Joy of Harvest . Oh! this is the desirable day , but who hath it seen ? because they have all dyed short , before entring into the good and fruitful Land , one Generation passing away after another , as we have seen it . But it is decreed eternally thus to be ? No , assuredly no : there is a Generation to come , that shall not only sow , but reap , and pay their Tythe-Offerings to the great Melchizedeck King. There is a Caleb and Ioshua , who will out-live all the spirits of Unbelief . Who have been faithful Spies to search , and find out the virtue and glory of Mount Sion's Land. Whereupon the Spirit did the History take up , and did it mysteriously , to our state at present very closely apply . As thus , that Ioshua and Caleb signified the Unity of the Spirit concurring in a strong Faith , the Spirits of our Minds agreeing mutually with the Spirit of Jesus , and so both do agree to pass and see the goodly Spaces of Eternity , whether all things be so , as hath been reported of , concerning the matters of Christ's Kingdom . To which we are annexed Heirs , and therefore concerned to take our flight thither , to view all within the New Canaan . For our Lord did know , that a sight before hand of this Inheritance would greatly satisfie . As it was with the Queen of Sheba , who gratified both her Eye and Ear , in the state of Solomon's Kingdom . Now then may not we in the Spirit of Faith , and rising power of Christ's Spirit , come to have such a pass over Iordan's flowing River ? Hereupon it is cleared up to me , that it is most lawful and expedient to take such a heave or flight in the Spirit . For which end , in obedience to the counselling Word , which to me was dropped in ; Let us then be , as a goodly Ship , who would launch into the Ocean deep , and would swim upon the broad Waters , all tackled and trimmed , and pitched within ; that no place may be found for bleaking , and our pure and white Sails stretched out , all in a readiness , lying at the very Haven upon the Anchor of Hope ; waiting to see when the Gusts and Breath of the Holy Ghost will turn our Ship about , and blow all South , that we may suddainly be cast upon the Rock of Pearls and Precious Stones in that Land Beulah , that is so little known . But who now must be hither our sure Pilate , but he that hath already there been , even that bright Star that can steer through Fire , Water , and Air , having himself broke through all these , and so will do no less for us , if we shall be found in such a ready posture , as here hath been described . Now let us give all place to this Ioshua-Spirit in our Bark , who will make a remove for us out of the Wilderness . He doth but wait for the mighty Birth to be here brought forth , that so we may pass away jointly and altogether . It was further also denoted to me , that all the murmuring and unbelieving Spirits should be wasted away in the Wilderness , who have murmured through fear and distrust : For these can have no share with us , whether they be with , or without us : all are excluded ; none but Ioshua and Caleb will enter in with us to view , and will have possession with us in the Land Beulah . December the 7th . 1677. A very curious Question did stir in my Spirit , why such a concealment of the Heavenly Things was in this time of our Lord's mediating Priesthood ? And why no more visible Effects were produced upon his Members on Earth , as to the Resurrection-day . For since the Apostle's Age , little hath been wrought in any miraculous way , further then by internal Light , and Spiritual renewings , and the Love of God shed abroad with the Blood of Spriukling : which is the highest degree , that yet any have arrived unto . But all this did not appear to me , to be th●t which the perfect Restoration must further make out ; nay , what the Apostles saw and heard in their time , who had the first Breathings from Christ , after his Ascension . Yet all then , and since have been exceeding short , of what is in reserve to be revealed . As I do know this from a sure Word of Intimation , and so herefrom my expectation hath been greatned , and the Pool of my Mind stirred , and troubled , and somewhat as from a central Fire boiling up , to clarifie that , and so the gross thick and dim Eye might be single and piercing to see if possibly into its own original body of Light. That so hereby a clear Aspect might be of what hath been acting and working in order to the Consummation of another more pure and perfect Creation . Thus being upon an internal search , into matters of this high Nature , this Word was brought into me , saying , Why art thou troubled that such long respit hath been , as to the Manifestation of the absolute Reign of the Lamb , that was slain because his Might hath not been shewn , nor his Power wrought , nor his Wonders done in the Earth ? Yet now look for a greater Overturn then ever through the whole fallen Creation . This long cessation shall not nullifie it , for this Kingdom will have its revealing Day : for the Golden Sand of the half hours Silence is running out apace , which must be first expired out in Heaven . It was then given me to understand , that this Half Hour of Silence hath been ever since the Holy Ghost appeared in Cloven Tongues of Fire , upon those , who in a travelling Birth did here wait for it upon the Lord's Promise . For since that time , little news hath been heard from Heaven , only the Beloved Iohn had the last , great , and signal Revelation from Jesus . Since that only such a Ministration hath been , which hath taken up their Testimonies in a still and private way , opening the Mind of the Spirit , in the Doctrine of the Old and New Testament . But for a new and fresh Word , that may be said to come immediately from the Lord , which hath not been before , truly it may be said , as it was in Samuel's time , that the Word of the Lord i● pretious in this day . We may travel from East to West , from Nation to Nation , and scarce find a true Seer , with whom the express● Word of the Holy One is . Some hidden ones under the stuff of this Principle there may be , who will not be known till the Lord calls them out , to unfold boldly his Mind . For this is an Age that can as little bear , as any formerly , such Truths as will shake their whole righteous Foundation , as it may be so termed , and others whose Lives and Loves are in that , which must also be laid wast in the common destruction , which is coming upon all visible things . Therefore never more need then now is for true and anointed Prophets to enquire how things are going in the invisible Kingdom . For all the Plat-form is first laid there , how things in this external state will be . Therefore it is needful , that some must be here truly prepared for it , and should never be off their Watch-tower , but be listening continually . For it was said , upon the enquiry of a Spirit , That the half Time of Silence was now upon breaking up , and mighty Powers would begin to work . Therefore let the regardful understand the present Motions of the Heavens . Though our Lord Jesus is shut up from all mortal view , yet the effect of those invisible Workings may be known in our low Heavens , and may be felt by such , whose Hearts are bent , and full stretched out to the Heart of a glorified Jesus . these will attract down Light , and so the lower Heavens may so contact with the upper , as to become all privy to the great Affairs , Counsels , and Designs , which are stirring within the Globe of Eternity . But the Query is , By what way or mean● shall any one come to be so Inseeing , that yet have upon them the thick film of Mortal Sense ? Answ. There is no other Medicine here prescribed for it , but to wash often in those clear and pure Waters , which do run from the Crystal Throne into one Pool . This doing day by day , minding when those Crystal Springs do bubble highest , the strong force of which , doth wash off the rough scales of Sense : Then shall we become all seeing into what is both near and afar off , as to the working of the divine Mystery . This word of Counsel was also added , that whoever did seek this great gift , to know the Divine Magia in its Eternal Motion , they taken up will be , like Enoch to walk with God from among Men in an unknown Region ; where no evil Wind or corrupt Air may blow upon them . These great and weighty Crown-Jewels , which for the last Age are reserved , will be conferred upon such separated Nazarites , whose Walks and Conversations are in the Immanuel , where the Vail and Face of the Covering will be done away . when no need there will be of crying , Come up , and see , for in the very Eye of Light , we then shall comprehend , and all Invisible things shall stand as naked before us . But oh thou Lamb of God , when shall thy Hand of Might be stretched out , to bring these mighty things to pass for any one . December the 8th . 1677. This Word visited me , saying , How great is the goodness , that is treasured up for those that love and long for the mighty God , and the everlasting Saviour ? Dress therefore , and trim your selves every day for your Bridegroom : who doth take great pleasure , when he finds you all comely , and sitting at the deep Manifestation Gate . Oh sweet Jesus , if thou wilt this Gate open , and give us out from thence thy Loves , we will not remove , because of the sweet and pleasant savour , that from thee doth issue forth . Oh come with all pulling force , that as a bright Cloud , we may be of a dissolving Nature , for all Love's impressions from thee : and that so we may see our selves one with thy Celestial Nature unchangeably . December the 9th . 1677. In the Night I had hard wrestling with somewhat , which had brought an overcast of gloominess upon my Heavens : which I could not well bear , but did row as against Wind and Tide , to get out of the danger of those Floods , that did violently break in . And through earnest and strong Supplications , I was heard in that I fear'd . For my Jesus to my aid did come in , and in truth made all miraculously to be still within me , and did charge with great authority all those troublers of my Joy and Peace to depart , saying , Who is it that hath any thing to do here , where my living Name is engraven ? Have not I chosen thee for my own purpose ? What then do mean these strange Injections here to throng ? Fly O ye dark Clouds from my habitation , for I will dwell in all Light with my separated Spouse , who hath Covenanted within the Circle of a Love-flaming Heart , still to wait for me her Lord. Accordingly , so soon as I could thereinto retire , a mighty sweet transfusion of Light did every where about me meet . And this did verily usher in the whole influencing Body of the Trinity . I was never made more internally sensible of their environing , and out-spreading Banner , which as in a moment was stretched out to secure me from the Waters , which the Spiritual Harlot sitteth upon , and that in and very near us . For the Seat of all these whirling Imaginations , are shewn me not only to be as an Accident , now and then happening , but this adulterous Spirit claims , and would have a fixed Seat in the Mind , and therein bring all her worldly Sorceries , to infect the mind , and betray it into the gulf of Perdition . Which was prevented and kept off by the suddain and secret introducing Power of the Trinity : that encompass those who are in fear of such overflowing from these bitter and brackish Waters . For this I may give , as a known experience , and write upon it probatum est , that we at no time are now necessarily exposed to be overcome with any evil of Sin , though it lurks and beleagers very close ; For strong and mighty is now the Spirit of the Lamb , who is assigned to come in for our rescue . Therefore if we do earnestly implore for the Captain of the Lord's Hosts , who is to deliver his Lambs from the Mouth of the Lyon that roareth for his Prey upon immortal Souls , they will be delivered . This often witnessed hath been , that we might not cowardly fall under the Hand of the Man of Sin. For this Word was given , while I was in spiritual Combate , Hold out for Victory , I am your Life-guard , and ye shall never perish out of my Hand . There is nothing sure more pleasing , then to see the Enemy of Truth and Righteousness so worsted and kept under Ground , that he may lift up his Head no more within your Tent. Where then like Iael , thou shalt be called Blessed of Women , that art so skilful , as to smite Sisera to the Ground , never more to rise again . There is a Nail within thy Tent , which thou shalt be taught , how to use it , that so the full Execution may be upon the troubler of Israel , by the united force of Barak and Iael together . Barak signifies Jesus Christ , the Prince of strength , valour and might , that makes Sisera to fly into that Tent , where the Nail by Wisdom's Hand will surely be fastened . Then not only the Song of Deborah , but of the Bride and the Lamb will be sung . When thus overturned shall be the whole Principality of Sisera's Kingdom , that so nothing of his Seat and Throne within us may be found . This for us the Lord is now doing , and it is marvellous in our Eyes . Being we are called out to be Followers of the Lamb in spiritual War , till all shall bow and fall down dead before us , that hath contradicted the absolute Reign of Jesus in us . Let us go forth in that mighty JAH , that is with us , who will make all Kings and Nations to tremble before us , as we shall move forward in that power . Who hath promised that yet in the Wilderness we shall be secured , till the mighty Prince thereout shall go before us , as the CYRVS , which shall perform all those great things promised , concerning the bringing in and establishing of the everlasting Kingdom . Which the Holy Ones hath so long kept out , in waiting for this Man of Spiritual Might to go forth for the recovery hereof . For hitherto little hath been done , as to a full and total Conquest over those great potent Powers of Darkness , that have withstood Michael and his Followers . But this Word was given me , That though it hath been so permitted , yet now the Day of the Lord's controversie for full Vengeance was near , upon those secret and home-bred Enemies of all Righteousness . Therefore according to our present Might , we should strike the Nail into the Head of the Sisera . And this will give such a proof of divine valour to our God , that we shall be spirited for more wonderful Conquest : and so subdue mighty Thrones and Powers in wicked places , in the Spirit of him , who is the Captain of the Lord's Host , hereby to lead captive what hath captivated us . And then let us meet our Melchizedeck King , with all the Spoil thereof , as a Trophy of Victory . Who hath ready in his hand the reward of a Diadem and Crown , which he hath reserved for such Conquerors . This is the great Motive to animate our Spirits , that so we might know , it is not a light or momentary thing we do fight for , but what is weighty and eternal . All which is to make us in good earnest , according to a Word , which through me did sound , saying , Put not off your Armory that is of the Spirit at all , for in that ye will make all Life-killing . Darts to rebound back again , & no Weapon thereinto can pierce . And know , that in this Holy War , my Peace shall be your Garrison . Therefore hold out , till the Kingdom is given up unto you , which hath been kept away , and still will be , except the Prince of Might shall take it again in you by violence . For which cause , I am come to stir you up , that so what was designed from Everlasting , may now be positively claimed by my Spirit in you . Know it is all pleasing to your God , that ye should be found in such great Undertakings . As your Spirit is great , and from a high degree descended , so answerably do ye aspire for no less , then what you believe your Lord through Conquest in possession hath now obtained . December the 11th . 1677. A Presentation was given me evidently of an enclosed Rock , upon which Floods of Waters did break in , to quench a Fire that therefrom did spring ; so as this Fire could not get the mastery , till a descending mighty Flame from the light Orb did come down to keep it , and to drink up all those Waters , which as Wave upon Wave did beat in , but so powerful was the Celestial Flame , that nothing more of the Floods were seen . And there did distinctly appear a Figure and Form of a light flaming Body , that did descend , and upward again ascend to a Heavenly Firmament , where it was said , Now all is swallowed up in Victory . December the 12th . 1677. This Manifestation was very suitably presented to my inward Mind , which was drawn up into a deep and serious consideration , how long it might be , to the full Conquest and Victory over the original Spring of Sin , with all the evil Consequences that thereupon have fallen out . While my Spirit was herein much exercised , this came before me , and brought a Message with it for our comfort and support , who are enclosed in Faith's Rock , which in particular applied , and made out to us that the Vision did plainly speak to us . Who though gathered into this Rocky place , said the Revealing Word , yet see ye are exempted from the violation of these tumultuous Waves , which at times and seasons may break in upon my precious Ones . As in him , on whom no matter of Sin could be found , yet there Temptations did sometimes abound , who was still found in the Rock of the Deity . And thereupon told his Disciples , that because they had continued with him in his Temptations , therefore he would give them a Kingdom , because they suffered , and were one with him in all Temptations , not to fall under them , but to get power over them : that this gave Title unto the Thrones there mentioned . Now from hence it was further opened unto me . That the Fire which first sprang out , that was so often damped by the Floods , and quenched by being too weak to encounter them , it was shewn me to be somewhat , that remained of a pure and divine Essence , that would still live in Nature , as for to refine it , and reduce it into what might make it like to God again . But being so strongly beat upon by the gathering together of all Waters , which doth encompass as a full S●a , Tide upon Tide still breaking in upon this Fire-Root , out of which also would spring the fiery Branches of Faith , that would transplant the Soul , into a far higher king of living . All which is opposed by the ●●nundation of many Waters , in which the great Leviathan moveth , which also are the Seat of the Beast , that doth make War together against that Holy Seed , yet remaining within the Rock of a Heavenly Humanity . So that it is in great danger to be often extinguished , for here is two contrary Elements , the one in strife against the other , the boisterous Waters of the Senses awakened from the tempting Region of these various things , which do so well suite with fallen Nature , that they may well be too hard for that little Spark , that striveth to rise , but hath been beaten down , as we in our selves have witnessed . Whereupon we may expect a stronger force will come unto our help , seeing such a strong resistancy is made in order to the stifling of that breathing Life , which hath struggled to live in dominion , and to prevail over all , but hitherto yet found insufficient . Upon which this Word of Counsel was given from the Holy Breath , that we should so powerfully pray in the Spirit of Elias , as to open the pure Fire-Element , that the Holy Ghost might thence form out a fiery Breath to consume and drink up every Flood . For against this strong and mighty devo●ring Flame , what Waters can stand before it . Now wait again to see the same Victory , for God will descend in Everlasting Flames , and the Bush of Humanity will all certainly be enlightned with his Glory . The time of it is said to be nigh , when as the Child of the Burning Element will quench all Waters , and by his Flaming Might will pass into the Heavens , and rend all Mountains of Fl●sh , and will dry up all Seas before him . Who now shall have Faith in their Earth for these things ? to what a Seraphick state may it bring them up unto ? Therefore let us improve every such discovery , and extend our Faith to the great Augmentor of our weak Flame , that if possible , such an encrease of Celestial Flame may make with us , as to dry up all , that hath encompassed our Rock . It may now be a time and season , when that such a bright flaming Body may be of stead unto us , which can at pleasure ascend , and secure frail Corporeity . It may be well worth enquiring after the excellent Properties of such a divine Creature , which doth move under the Cherubs Wing , where it can pass to and fro unseen . Oh let us further dive into this Magia , for great advantage may be made for us , to raise out here such a defence , as may set us above all fear of Mortality , in a day when Perils , and great dangers are threatned , as an overflowing Scourge , to break in upon the World. It is time for us to know , where to hide where no destroyer may find us . Which only must be within the Flashing Skreen of the Holy Deity or Trinity , where we may walk in all safety , though the whole Earth be laid in desolation . Oh thou mighty Shield of Faith , bear us up upon thy Wing . Let thy Word ( oh Jesus ) which saith , Come to me , be sufficient to make us tread upon the Sea ; keeping off every boisterous Wave , that would make us doubt . Now then upon the broad Rivers , oh mighty God , let us come to thee , and be afraid of no Flesh , that would hurt , or oppress . Let thine , who are environed with the Spirit 's Might , make that only their Anchor-hold evermore . December the 13th . 1677. Do ye wait , and expect the Word , that was made Flesh , fully to imbody in Spirit , that so an engrafted Word may come to spring in you , to Create new things , and to command all old to depart away . All this the Word God must do : that is after a Creating manner . December the 14th . 1677. This Morning there was brought to my internal sight , a Ring or Circle , which was like a Jasper-stone for Light , and sparkling Glory : and within the Ring or Circle , a Face of great splendour and Majesty did shew it self as in the twink of an Eye , and withdrew again : But this Word followed , This is the Door , that hath neither beginning or ending , through which ye must enter . Consider now , and consult with what manner of Body it must be , for nothing of a corruptible Form can ever pass here . December the 16th . 1677. As we were waiting together , this Word came , The Lord himself is come forth to serve you with the Bread and Wine , as the great High-Priest to communicate , and his Body to break , which accordingly was experienced . Therefore it is good , at the Altar still to attend , that so the holy Breath may there kindle the pure Flame , through which may open his precious Name . December the 18th . 1677. An Interpretation of the former Vision . In the Night my Spirit was carried inward , taking in several Ideas of Heavenly things into my mind , pressing hard to pass into the Circle-Door of Life . But a sweet still Voice did eccho in me , saying , That pure thing only , which through this Circle-Eye of Eternity did come down into Nature , can be the Door of Entrance again , as it circleth in its Blood-Life , and thereby raise up it self , and quicken it self into such a Spirituality , as ye need to ask no leave to enter back to your own proper Place , from whence your immortal part did proceed . For now the Eye that is fixed in you , will be both your Guide , and Entrance hereinto , if ye in Union will ever more with it keep , and concur with it . Then it shall carry , and lodge you in the Bosom-Circle of Eternity , as in a fiery Chariot . The four Wheels upon which this Chariot doth move , are Faith , Hope , Joy and Peace . These will bear away the Lilly Branch to be planted , where it may green and never fade , because the River of Life runneth there evermore . Oh when shall we be severed by this Chariot ; who would see it gladly , that we may conclude thy Heart , dear Jesus , is towards us , and that thou wilt live no longer without us ? For seeing none can enter into this Circle-Eye , but in this Flaming Chariot , that doth move upon four Wheels . Let not the principal Agent be wanting , but that all may concur together in us by that Ghostly Might , that may give a suddain Flight , to see that all satisfying Face , which will make us feel everlasting pleasure . And that no mortal things shall sever us from thee , or come any more as a Vail between the Spouse and her everlasting King , to hide the entring Door of Life . December the 20th . 1677. Great eagerness of Soul was renewed , for the passing in through the Needle-Eye of the Glorified Humanity . The Zeal and Love did wonderfully hereunto concur , so as to devour and eat up all those strong Reasonings of Contradiction , that else would be working in the Mind . From which being in a good degree cleared , through the Mystery of Faith , working by the Spirits operation , great calmness of Mind was known . In which time the Circle-Eye did open again , encompassing me round with waving white Clouds , and one did descend and did pass through the bright Circle , as an Arrow for swiftness , in the Figure of a clear Body , with a Branch in his Hand , the Leaves whereof were shining as Gold , the Fruits were as a Cluster , were in variety of Fruits were growing together . It was reached out , and a Voice did after the manner of a Spirit speak , saying , This is Fruit from the Tree of Life , that is now planted in the Land of Beulah : Eat hereof and give forth , and be blessed in it for ever . Presently I did feel sensibly a little strengthning Virtue come in , which I would have conveyed to another after a Magical and Spiritual way , that was at a distance . While I was in thoughtfulness hereupon , the same Person was presented to me , as if he had already hereof partaken ; for there was strengthning Meat given into his Hand , wherewithal I did see him feed a Bird , that flew gaping to him , being all craving and hungry , chirping still as it was fed at his Hand . December the 21st . 1677. After all which , I was to attend the Effects of every such presentation . This Morning I found my Mind wholly disposed for Introversion . Upon which the Vision was more opened unto me . For the Spirit did talk with me , telling me , that this was a manifestation to shew the Care , Love , and Friendship of our mighty Throne-Prince , who does as truly convey the transmuting fruit invisibly from himself as the Tree of Life . That so the introduced Birth of Spirit might grow and encrease , it being its own natural nourishment , without which it cannot live , till it come up to a strong mans degree . For that which is born of God doth feed only upon what may transform into a God-like Being . Which is the Lord Christs office and business to heigten up to that , that so there might not be any loss sustained , by the fall of the first Adam , in those who by this living Word are quickned again unto Life . For it was opened unto me , that none could be capable of this high kind of feeding , but those in whom Christ was spiritually formed . For this was all spicy , and sacred virtual power , to bring forth such Celestial new Creatures , as may ascend up with the same swiftness , as that Seraphim which did come down . For it was said to such who are changed all Spiritual , that inviting Word doth stand for ever good , whosoever will , to them the Door stands open to come themselves , and take of the Tree of Life most freely . And they will have the honour to bring down , and give forth Heavenly Tasts , and from their divine Bodies will go forth the healing Virtue : As it was opened to me , that these Golden Leaves had in them the Balsamick Cure , to restore to a perfect divine Body , where from all Soveraign Power should proceed immaculately , according to that high state , which our Lord is now in , in the Body of Glory . Therefore this Counsel and Word of Comfort was given , that we should here cast the Anchor of Hope , for the passing through every Door of our own Senses , till we had got beyond the Vail of Flesh , into the Circle-Body of the Holy Ghost , which is appointed for our present Mansion and Dwelling . Where no more working Source shall open to disturb our Peace and Joy. Our Life sustainment shall be effected , by the holy Seraphim day by day , till the half time shall fully be expired . Then it is given me to see , and to believe , that guarded along we shall be out of the Wilderness , by this Angel of God's presence , who hath promised , he will not leave us , but see us safe within the Everlasting Gate . This is only the charge , that is left us to observe at present , that we keep the Inward Court of our Minds from all polluted things , and as hollowed Vessels to take in , what from God's own Table , as a daily portion is sent in . Who will never fail to give , what shall seal us for the day of this full redeeming Power . Therefore upon this promise we are to hope , and quietly wait ; for he will come with the shout of a King to the pure and Virgin-Spirit , wherein Love and Faith have looked for him . Therefore be not weary , not faint in your minds ; for to you the Son of Righteousness will appear for full Salvation . December the 22d . 1677. This Morning I saw a Hand with a Pen , writing upon a little Square like Steel or Slade , which was repeated to me , saying , Despise not that holy degree , to which my Spirit hath wrought you . Know ye not , that the Holy thing , which is rising out of the Center , must have time to work through all that dark matter , which doth lie in the vail of Flesh. Therefore patiently give way to that , which will go its own pace , for the Spirit doth well know its own tract . And if you wholly trust him for your guide , he will bring you to the right Door , which shall never more be shut upon you . December the 23d . 1677. I was invaded in my Mind with that , which would have awakened a distrust , concerning the Consummation of that perfect degree , into which I have been thus far wrought up unto , through Internal Purity attained . Yet finding the Waves of Sense apt to break in , upon this I was made to pray with all vehemency , lest the Spark of Faith should hereby be quenched . So after much strife this Word came in for comfort , saying , thou shalt yet Honour the Lord thy God with that substance , that will open out of Wisdom's treasury . Abide but firm , and unmoveable in the Heavenly Calling , from which expect the Blessing of the encrease , for the bringing in of that , which will assuredly bring joy and ease to the heavy and oppressed in Mind . December the 24th . 1677. My Spirit deeply sympathized with one , that was in travel with me , for the Revelation of Christ's Heavenly Kingdom : Who in bindings , and spiritual droughts , & famine passing often through with me , therefore obliged to be fellow-helpers of each other in every Hour of Tryal and Temptation . I besought the Lord , and made enquiry on his behalf , and this Word on his behalf was given in , saying ; I have heard the bemoaning of Ephraim , against whom a Confederacy of Spirits have been working , but they shall all be broken as a Potters Vessel , while he in Love and Faith adhereth fearingly to my living Word . Then know , that he the Ephraim may of the Righ-hand Blessing come through all Tribulations to stand in Victory with the Lamb , upon the Mount of Joy and Liberty . To which dear Lord bring him through all that , which would hold him under , and depress him . Oh that oily Pool , that can soon the dark stone dissolve , let it rise and spring , that we may find our way made free and clear up unto thee , forever to be conversant in Spirit , with thee all Heavenly One. December the 25th . 1677. This Word visited me , saying , How great is the goodness , that is treasured up for those that love and long for the mighty God , and the everlasting Saviour . Therefore dress and trim your selves every Day for your Bridegroom , who doth take great pleasure to find you all comely , sitting at the deep Manifestation Gate , and there waiting . Oh sweet Jesus , if thou wilt this Gate open , and give us out thy Love from thence , then we will not remove , because of the sweet and pleasant savour that do's issue forth from thee . Oh , come with all pulling force , that as a bright Cloud , we may be of a dissolving Nature , for all Love's impressions from thee , that we our selves may be one with thy Celestial Nature unchangeably . December the 26th . 1677. This Word was opened in me this Morning , saying , After all knowledge and believing in him , with whom your superiour Life lieth hid : Now your great business and concern is to travel for its manifestation in , and according to redeeming Power . By which it may appear in its own native liberty , and act for it self in Soveraignity , as having put on the Lord Jesus , as your Cloathing of Power . For nought else will commend you in the sight of Men. December the 29th . 1677. Upon the Consideration of A. W's Prophecy , it was advised me , that we should have no part with her in divine Justice , nor be Agents in the avenging property , in desiring Plagues and Vials of Wrath to come so immediately upon the Formal Churches . It was shewn me , that it was not the Time , nor the Manner revealed yet , how they should be overturned . God had permitted her , though a Lamb of Christ's Fold , to be sifted and tryed through the opening of a Center , from whence Spirits did strongly thus prophecy , as to the time and manner , and did upon her Spirit impress the time , and so deceived her herein . The Lord restore her , and give her a more distinct discerning of Spirits , from the several Centers , from which Sounds and Voices do proceed . The Kingdom of Love , cryed the Voice in me , is that which will open , and be strong to prevail . Even that Ministration of Love shedding abroad by the Holy Ghost , is to drown and quench the Wrath ; and Angels that are strong and powerful in the Compassionate Love , the Lamb of God will raise up , to be eminent for trust , in the agitating and managing of the great Spiritual Affairs , belonging to his Priestly Kingdom : that is , upon its revealing to be more visible , and shall mightily prosper in the hand of such , who are the pure and meek of the Earth . Who thereby do open the Love-Center , whereout the Unction of Prophecy , and true Revelation do's infallibly proceed for their direction . December the 30th . 1677. Upon some Considerations , which were weighty upon my Mind , concerning the daily expectation of that Kingdom , which by the Holy Ghost comes to be manifested . And calling over many foregoing things , which as to this might usher in the Temple-Glory , which is so beautiful and desirable to Spirits , that are waiting here for it . This was shewn me from hence , that Vision and Prophecy were but as the Door-Posts and Threshold , whereupon the Glory of the Lord doth often hereby break out , as the Gate of Manifestation opens ; but it shuts and closes up , as not to abide upon the Threshold of that , which giveth entrance into the most Holy Place , where the full and fixed residence of the Majesty of Glory is . Which for duration upon any cannot be found till en●red beyond the Ministration of the Manifestation Door , which doth make way here for it , by raising the Mind of the Spirit through the Light. For the true and real enjoyment of God's Pure Being Conjugally , wherein all fulness of Joy , Power and Peace may spring , as from a Fountain openeth within , as co-existing with that which is the matter , for the Kingdom of Heaven , that must bear rule over all that comes in by this fall . To which end , the light of Revelation is come to the door of the Threshold of the Lord's Tabernacle , that thereby we might see our way to enter in by it . Watching all opportunity for a through and clear pass into the fruitional Joy of the Lord. Patiently enduring , till the Lord himself shall say , Vp , and Rise and follow me , who as on an Eagle-Body , will you my dear Ones , mount and bear into my Father's inward Court. Where neither Care , Fear , nor Sorrow shall afflict you more . Oh my Lord , this is that perfect State , that our Sighs and Groans have long gone up for . Let full assurance be given for present support unto us , who are looking for compleat Redemption . Upon which this Word sprung , Fear not , that ye shall always stand , as at the Entring Gate . Iesus your Lord doth well know the Voice of his own Mates , from whom he will not long separate himself . Therefore believe , and quietly wait in all pureness and meekness ; for he will come , and will no longer tarry from his own , lest their Spirits should be drunk up with Sorrow . It was further said , If ye be in Heaviness for me your Lord , then may ye expect a return of Peace and Ioy successively in and through my Love abounding towards you . THE CONCLUSION OF This SECOND VOLUME . ALL these are the faithful and true Sayings wich are given in for a Stay , and a Pledge of Love from God , till the Morning STAR of Wisdom shall arise more fully in our Hearts to lead us up into the Fru●tion of all that has been here Prophesied of , and Declared . Which I excite all the Beloved Flocks , that belong to the Great Kingly Sheherds Fold , to Believe , Hope , and quietly Wait for , as to the Fullfilling part of All that hath been in This Volume made known and revealed . For it is now the Day of the SPIRIT , which is beginning over the Earth to Spread . Wherein the Empty and the Hungry , who have long wandered upon the barren Mountains , and been as in Famine , shall be Satisfied and enter into those fat and full Pastures , where the Lord himself shall be their Leader and Feeder : That so we may in pure Love-unity together celebrate an Holy Feats to our High and Mighty IEHOVAH ; eating our Spiritual Morsels in Joy and Gladness , and sending up our Offerings of Praise to him that was LOVE , that is LOVE , and that ever shall be the same . Even so : Amen . POSTSCRIPT . IT may possibly to some seem very Harsh what is found pag. 125. and 126. There is yet a Woman to be revealed out from the Heavens , whereof Mary , that brought forth Christ according to the Flesh , was but a Type . For it was neither Eve , nor she to whom the Promise was made concerning the Birth , which should bruise the Serpents Seven headed Power . There must be another Genealogy found out , from whence the Serpent treader must also come . But it is very far from the Author's Intent , ( as it may be plainly evidenc'd both from the Scope in this particular place , and also from the whole Drift of her Writings ) to derogate hereby from the High Preeminence of Christ , the Son of Mary , above all Human Births whatever : or from the Honour of that Holy Virgin , whom all Generations of the World must call Blessed among Women . But the Design of this Passage is no other than that of the Author of the Epistle to the Hebrews , when he represents the Great and True Melchisedeck to be without Father , without Mother , without Descent . Which cannot be understood any otherwise then of an earthly Father and Mother , and an Earthly Descent , it being immediately afterward added , having neither beginning of Days , nor End of Life . The which Words can by no wise be applicable to his Outward Corporeal Birth from the Virgin Mary . Wherefore the Apostle herein directs them to look for another Genealogy , and higher Descent ; while he seems to take away for the present ( or rather to pass over ) the former . So that he would not have them to fix their Eye upon his Temporal Generation in an Elementary Form which had both beginning of Days ; and end of Time , but rather to look to the Generation which was before all Time from the Eternal Father , through the Womb of the Morning ; from whence all Angelical and Human Spirits were afterwards produced , being call'd Sons of the Morning , that is of the Immortal , Virgin , Heavenly Principle , or Matrix . Which Celestial Nativity being overclouded in many of the Angels , through their Tartarosis , mention'd by St. Peter , in seeking to sink themselves into their own Independent Will , that so they might be as Elohim ; by Precipitating their Spiritual Forces from the Centre of the Divine Will , and going forth from a proper Centre of their own : and also in all the Human Race , through the Birth of Eve , entring into the Lust and Strife of the Elements , deluded hereto by the Seven-Headed Serpent ; cannot possibly reappear till the Seven Heads , Powers , or Forms of the Serpent be entirely Bruised or Crushed . This is to be done in each particular Soul , which hath within it self as the Kingdom of Heaven , so also the Kingdom of Hell , as it were in miniature ; before there can be an Attainment of that Person to the Redemption of the Body , which is the visible Adoption , Recognition , and Sealing of the Sons and Daughters of God. And it is likewise to be done in the whole Church Universally , by the Seed of Immortality flowing through the Glorious Humanity of IESVs . Which Seed as it raised up his mortal Body , cannot also but raise up , in due time , all his Members : and cause the vanished Image once more to appear , and the Lustre of their first Nativity from God to shine forth , as without any Cloud . Wherefore let the Reader remember this Caution , not at all to look Outwards , or to seek here or there after Particularities or Personalities , which will nothing avail him to know , and probably may do him great Hurt : but to retire into the inward Depth of his own Heart , that he may there come to know such a Birth from out of the Womb of the New Ierusalem Mother , as is so much spoken of in these Writings , and may be a Witness of the trampling down the Serpents Power and Polity . Then would he not be Solicitous about whom should be first Honour'd by Christ with the Marks of his Refurrection , but would endeavour to press forward to it , by the only allowable Emulation of Humility , Love , and Faith. That if possible he may arrive to the Right of the First-born Heirs of God in the Melchisedeckian Line . And then also would he clearly see , that nothing that is here said tends to the Lesseuing , but to the Greatening rather , and extending the Merit of IESVS the Son of God and of Mary , the True Christ , Blessed and Adored for ever : to whom every Knee both in Heaven , and in Earth , and under the Earth shall bow and Confess him that is , that was , and that is to come . FINIS . Advertisement . WHereas some Things have been Scandalously set forth , and Printed under the Name of this Author to the Reproach of Truth , and the Dishonour of that which is Holy , it is thought fit for the putting a Stop to such Impostures , and the Evil which might thence ensue , to give a Catalogue of the Books which the Author hath hitherto Published . THE Heavenly Cloud , or , the Ascension Ladder , 4 to . 1682. p. 40. The Revelations of Revelations , an Essay towards the Unsealing , Opening , and Discovering of the Seven Seals , the Seven Thunders , and the New Ierusalem State. 4 to . 1683. p. 130. The Enochian walks with God , found out by a Spiritual Traveller . 4 to . 1694. p. 38. The Laws of Paradise ; Given forth by Wisdom to a Translated Spirit . 8 vo . 1695. p. 69. The Wonders of God's Creation manifested in the Variety of Eight Worlds , as they were made known Experimentally to the Author . 8 vo . 1695. p. 89. The Message to the Philadelphian Society , whithersoever dispersed over the whole Earth , together with a Call to the several gathered Churches . 12 ves . p. 108. 1696. The Tree of Faith : or the Tree of Life , springingup in the Paradise of God ; from which all the Wonders of the New Creation must proceed . 12 ves . p. 122. 1696. The Ark of Faith , or a Supplement to the Tree of Faith , for the Further Confirmation of the same . Together with a Discovery of the New World. p. 33. 1696. The Fountain of Gardens , Watered by the by the Rivers of Divine Pleasure , and springing up into a Paradise . Vol. I. p. 169● . A Revelation of the Everlasting Gospel-Message , which shall never cease to be Preach'd till the Hour of Christs Eternal Judgment shall come . Whereby will be proclaim'd the last Love Jubilee , in order to the Restitution of the Whole Lasped Creation . 8vo . p. 39. 1697. The Fountain of Gardens . Vol. II. 
A28534	----	Signatura rerum, or, The signature of all things shewing the sign and signification of the severall forms and shapes in the creation, and what the beginning, ruin, and cure of every thing is ... / written in High Dutch, MDCXXII, by Jacob Behmen, aliàs Teutonicus Phylosophus. De signatura rerum. English Böhme, Jakob, 1575-1624. 1651 Approx. 631 KB of XML-encoded text transcribed from 117 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A28534 Wing B3419 ESTC R19165 12258464 ocm 12258464 57652 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28534) Transcribed from: (Early English Books Online ; image set 57652) Images scanned from microfilm: (Early English books, 1641-1700 ; 171:1) Signatura rerum, or, The signature of all things shewing the sign and signification of the severall forms and shapes in the creation, and what the beginning, ruin, and cure of every thing is ... / written in High Dutch, MDCXXII, by Jacob Behmen, aliàs Teutonicus Phylosophus. De signatura rerum. English Böhme, Jakob, 1575-1624. Ellistone, John, d. 1652. [8], 224 p. Printed by John Macock for Gyles Calvert ..., London : 1651. Translation of: De signatura rerum. Translator's preface signed: J. Ellistone. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2005-02 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Andrew Kuster Sampled and proofread 2005-04 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Signatura Rerum : OR THE SIGNATVRE of all THINGS : SHEWING The Sign , and Signification of the severall FORMS and SHAPES in the CREATION : And what the Beginning , Ruin , and Cure of every Thing is ; it proceeds out of Eternity into Time , and again out of Time into Eternity , and comprizeth All Mysteries . Written in High Dutch , MDCXXII . BY JACOB BEHMEN , aliàs Teutonicus Phylosophus . LONDON , Printed by John Macock , for Gyles Calvert , at the black spread Eagle , at the West end of Pauls Church . 1651. The Preface of the Translator to the Reader . Courteous Reader , IT is uncertain to me whether the Author wrote a Preface to this Treatise or not : and I could wish that the little spark of breathing desire which is in me after true knowledge , were able to write any thing which might be worthy of an Introduction unto this Book ; which is a true Misticall Mirror of the highest Wisdom , for albeit I have been trained up in the Schools of learning , and have made some progress in the Tongues , and Arts , according to my mean capacity , yet I do acknowledg my self to be but an unlearned A. B. C. Scholler in Sophia's School , that would fain learn to read her Christs Cross line . Indeed the best Treasure that a man can attain unto in this World , is true Knowledg ; even the knowledg of himself : for Man is the great Mystery of God , the Microcosm , or the compleat Abridgement of the whole Universe : he is the Mirandum dei opus , Gods Master-peece a living Emblem , and Hierogliphick of Eternity and Tune ; and therefore to know whence he is , and what his temporall and Eternal Being , and well being is , must needs be that ONE necessary thing , unto which all our chief Study should aym , and in comparison of which all the wealth of this world is but loss , and dross . Hence Solomon the wisest of the Kings of Israel saith , Happy is the Man that findeth Wisdome , and the Man that getteth Understanding , for the Merchandise of it is better then the Merchandise of Silver , and the gain thereof then fine Gold ; she is more pretious then Rubies , and all things that can be desired , are not to be compared unto her , &c. This is that Wisdome which dwelleth in Nothing , and yet possesseth All things , and the humble resigned Soul is its play-fellow : this is the Divine alloquy , the Inspiration of the Almighty , the Breath of God , the holy Unction , which sanctifyeth the Soul to be the Temple of the holy Ghost , which instructeth it aright in all things ; and searcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the depths of God , 1 Cor. 2. 10. This is the pretious Pearl , whose beauty is more glorious , and whose vertue more Soveraign then the Sun : it is a never-failing comfort in all afflictions , a balsame for all Sores , a Panacea for all diseases , a sure antidote against all poyson , and Death it self ; it is that joyfull and assured companion , and guide , which never for sakes a man , but convoyes him through this valley of misery , and death , into the blessed Paradise of perfect Bliss . If thou askest what is the way to attain to this Wisdome : Behold ! Christ who is the Way , the Truth , and the Life , telleth thee plainly in these words ( Luc. 9. 23. ) If any man will come after me , let him deny himself , and take up his Cross , dayly , and follow me ; or as he saith elsewhere , Unless ye be born again , ye cannot see the Kingdom of heaven : or as St. Paul saith , 1 Cor. 3. 18. If any man seemeth to be wise in this world , let him become a fool , that he may be wise . Herein lieth that simple child-like way to the Highest Wisdome , which no sharp Reason , or worldly learning can reach unto ; nay it is foolishness unto Reason , and therefore so few go the way to finde it : The proud Sophisters , and wiselings of this world , have alwaies trampled it under foot with scorn and contempt , and have called it Enthusiasm , madness , melancholy , whimsey , phancy , &c. but wisdome is justified of her children . Indeed every one is not fit for , or capable of the knowledge of the Eternall and Temporall Nature in its Mysterious operation , neither is the proud covetous world , worthy to receive a clear manifestation thereof , and therefore the onely wise God ( who giveth Wisdome to every one that asketh it aright of him ) hath lockt up the Iewel in his blessed Treasury , which none can open but those that have the Key , which is this : viz. Ask and it shall be given you , Seek , and ye shall finde , knock and it shall be opened unto you : the Father will give the Spirit to them that ask him for it . This is the true Theosophick School wherein this Author learned his A. B. C. and unto which we must go if we would understand his deep writings : for we must know that the Sons of Hermes , who have commenced in the High school of true Magick , and Theosophy , have always spake their hidden Wisdome in a Mystery ; and have so coucht it under Shadows , and Figures , Parables , and Similies , that none can understand their obscurely-clear writings , but those that have had admittance into the same School , and have tasted of the Feast of Pentecost . And this doth not at all seem strange to the babes of Divine Mercury , for the Mysteries of Phylosophy , Divinity , and Theosophy , must not be profaned , and laid open to the view of the outward Astral Reason , which turnes all to its selvish Pride , Coveteousness , Envy , Wrath , and cuning Hypocrisie ; and therefore a parabolical or Magical Phrase , or Dialect is the best , and plainest habit , and dress that Mysteries can have to travell in up and down this wicked world : and thus Parables have a double and different respect and Use , for as they do conceal , and hide Secrets from the Rude and vulgar sort , who are not able , or Patient to bear any thing but what suites with their common conceits and opinions , so likewise , they do sweetly lead the mind of the true Searcher into the depths of Wisdoms Councel : They are as the cloudy Pillar of Moses : they have a dark part , and they have a light part , they are dark to the Egyptians , the Pharisaical Sons of Sophistry , but light unto the true Israel , the children of the Mystery . And therefore whosoever will be a nursling of Sophia , and learn to understand , and speak the language of Wisdome , he must be born again , of , and in , the word of wisdome , Christ Iesus , the Immortall Seed : the Divine Essence , which God breathed into his Paradissical Soul must be revived , and he must become one again with that , which he was in God before he was a creature , and then his Eternall Spirit may enter into that which is within the Vail , and see not onely the litteral , but the Moral , Allegorical , and Anagogical meaning of the Wise and their dark sayings : he then I say wil be fit to enter , not only into Solomons Porch , the outer Court of natural Phylosophy , Sence , and Reason ; but likewise into the inward Court of holy and spiritual exercises , in divine understanding and knowledge ; and so he may step into the most inward and holiest place of Theosophical Mysteries , whereinto none are admitted to come , but those that have received the high and holy Unction . But lest I should transgress in being too large , I will endeavor briefly to hint unto the Reader what this Book doth contain , albeit the Spirit of Wisdom herein cannot be deliniated with Pen and Ink , no more then a Sound can be ainted , or the Wind grasped in the hollow of the hand : but pknow that herein he doth lively decipher and represent unto thee the Signature of all Things , and gives thee the Contents of Eternity and Time , and glanceth at all Mysteries . Herein the Author sets forth fundamentally the Birth , Sympathy , and Antipathy of all Beings , how all Beings do originally arise out of one Eternal Mystery , and how that same Mystery doth beget it self in it self from Eternity to Eternity ; and likewise how all things , which take their Original out of this Eternal Mystery may be changed into Evil , and again out of Evil into Good , with a clear and manifest Demonstration how Man hath turned himself out of the Good into the Evil , and how his Transmutation is again out of the Evil into the Good : Moreover , herein is declared the outward Cure of the Body ; how the outward Life may be freed from sickness by its likeness or Assimulate , and be again introduced into its first Essence , where also by way of Parable or Similitude the Philosophers Stone is lively described for the Temporal Cure ; and along with it the Holy Corner Stone , Christ alone , for the Everlasting Cure , Regeneration , and perfect Restitution of all the true , faithful , eternal Souls . In a word , his intent is to let thee know the inward Power and Property by the outward Sign ; for Nature hath given Marks and Notes to every thing , whereby it may be known ; and this is the language of Nature , which telleth for what every thing is good and profitable : And herein lieth the Mystery , or central Science of the high Philosophical Work in the true Spagirick Art , which consummates the Cure not only for the Body ; but for the Soul. But let the Reader know , that the sharp speculation of his own Reason will never pry into the depth of this Book , but rather bring him into a maze of doubtful Notions , wherein he will be wilder himself , and think the Authors phrasetedious , irkesom , and strange ; and therefore the understanding lieth only in the manifestation of that Spirit , which in the Day of Pentecost gave forth the true sence and meaning of all Languages in one : Now if that Spirit doth rule and dwell in thee , then thou mayst understand this Author in the deepest ground , according to thy creatural Constellation , both in the Eternal and Temporal Nature ; but if not , these things will be but as a Relation of Nifles , and Chimera 's unto thee . And therefore if thou beest of a Saturmne property , dull and dark , shut up in the house of Luna , soar not too high with thy censure and scorn , or with a critick speculation of thy outward Reason , lest thou fall indeed into the deep Abyss of darkness ; but wait patiently , till the divine Sol shall shine again in thy dark and selfish Saturn , and give thee some beams and glimpses of his Eternal Light , and then thy angry Mars will be changed into pure Love-zeal , and thy prating pharisaical and hypocritical Mercury into a meek , milde , and Christian Speaking of Gods Works and Wonders in the dispensation of his Wisdom ; and thy doubtful , unsetled Jupiter will be turned into a Plerophory , or most full assurance of true joy , and saving comfort in thy Religion ; thy earthly Venus into heavenly Love , and thy eclipsed mutable Luna into the pure , perfect , and cristalline streams of Light , Life and Glory . But the proud Scorner that will take no warning is of Lucifers Regiment , who saw the Mystery of Gods Kingdom to stand in meekness , simplicity , and deep humility , and therefore out of his pride would aspire to be above the divine Love and Harmony of obedience to Gods Will , and so fell into the Abyss of the dark World , even into the outmost darkness of the first Principle , which we call Hell , where he and his Legions are Captives , from which the Almighty God of Love deliver us . Amen . And so I will end with the words of the Author at the conclusion of the Book , where he saith thus : I have faithfully with all true admonition represented unto the Reader what the Lord of all Beings hath given me ; he may behold himself in this Looking-glass within and without , and so he shall find what , and who he is : Every Reader , be he good or bad , will find his profit and benefit therein : It is a very clear Gate of the Great Mystery of all Beings ; by Glosses , Comments , Curiosity and Self-wit , none shall be able to reach or apprehend it in his own ground ; but it may very well meet and embrace the true Seeker , and create him much profit and joy , yea be helpful unto him in all natural things , provided that he apply himself thereunto aright , and seek in the fear of God , seeing it is yet a time of Seeking , for a Lilly blossometh upon the mountains and valleys in all the ends of the Earth : He that Seeketh , Findeth . And so I commend the Reader unto the Grace and Love of Iesus Christ , in whom are hid all the Treasures of Wisdom and Knowledg . Yours in the true Service of all Christian Love , J : ELLISTONE . Signatura Rerum , J. B. CHAP. I. How that all whatsoever is spoken of God without the knowledg of the Signature , is dumb , and without understanding , and that in the mind of man the Signature lieth very exactly composed according to the * Essence of all Essences . 1. ALL whatsoever is spoken , written , or taught of God , without the knowledg of the Signature , is dumb , and voyd of understanding ; for it proceedeth only out of an Historical Conjecture , from the mouth of another , wherein the spirit without knowledg is dumb ; but if the Spirit doth open unto him the Signature , then he understands the speech of another ; and further understandeth how the Spirit hath manifested and revealed it self ( out of the Essence through the Principle ) in the Sound with the voyce . For that I see one to speak , teach , preach , and write of God , and albeit I hear and read the same , yet this is not sufficient for me to understand him ; but if his Sound , and spirit out of his Signature and Similitude , entreth into my own Similitude , and imprinteth his Similitude into mine , then I may understand him really and fundamentally , be it either spoken or written , if he hath the Hammer that can strike my Bell. 2. Hereby we know , that all humane properties proceed from One , that they all have but one only Root and Mother , else one man could not understand another in the Sound , for with the Sound or Speech the Form doth note and imprint it self into the similitude of another ; one like tone or sound catcheth and moveth another , and in the Sound the Spirit imprinteth his own similitude , which it hath conceived in the Essence , and brought to form in the Principle . 3. So that in the word may be understood , wherein the Spirit hath * conceived , either in good or evil ; and with this Signature he entreth into another mans form , and awakeneth also in the other such a form in the Signature ; so that both forms do mutually assimulate together in one form , and then there is one Comprehension , one Will , one Spirit , and also one Understanding . 4. And then secondly we understand that the Signature or Form is no Spirit , but the Recoptacle , Container , or Cabinet of the Spirit , wherein it lieth ; for the Signature standeth in the Essence , and is as a Lute that lieth still , and is indeed a dumb thing , that is neither heard or understood ; but if it be played upon , then its Form is understood in what form and tune it standeth , and according to what note it is set . Thus likewise the Signature of Nature in its form is a dumb Essence , it 's as a prepared Instrument of Musick , upon which the Wills-spirit playeth ; what strings he toucheth , they sound according to their property . 5. In the humane mind the Signature lieth most artificially composed , according to the Essence of all Essences , and man wants nothing but the wise Master that can strike his Instrument , which is the true Spirit of the high Might of Eternity ; if that be quickned in man , that it stir and acts in the centre of the mind , then it playeth on the Instrument of the humane Form , and even then the form is * uttered with the sound in the word ; As his Instrument was set in the time of his * Incarnation , so it soundeth , and so is his knowledg ; the inward manifesteth it self in the sound of the word , for that is the Mindes natural knowledge of it self . 6. Man hath indeed all the forms of all the three Worlds lying in him ; for he is a compleat Image of God , or of the Being of all Beings ; only the order is placed in him at his Incarnation ; for there are three Work-masters in him which prepare his Form [ or Signature , ] viz. the three-fold Fiat , according to the three Worlds ; and they are in Contest about the Form , and the Form is figurized according to the Contest ; which of the Masters holds the predominant Rule , and obtains it in the Essence , according to that his Instrument is tuned , and the other lie hid , and come behind with their sound , as it plainly shews it self . 7. So soon as man is born into this world , his spirit playeth upon his instrument , so that his innate genuine Form [ or Signature ] in good or evil is seen by his words and Conversation , for as his Instrument soundeth , accordingly the senses and thoughts proceed from the essence of the mind , and so the external spirit of the will is carried in its behaviour , as is to be seen both in men and beasts ; That there is a great difference in the Procreation , that one Brother and Sister doth not as the other . 8. Further we are to know , that albeit one Fiat doth thus keep the upper hand and figurizeth the form according to it self , that yet the other two do give their sound , if their Instrument be but played upon ; as it is seen , that many a man , and also many a beast , albeit it is very much inclined either to good or evil , yet it is moved either to evil or good by a Contra-tune , and doth often let its inbred Signature [ or Figure ] fall , when the Contra-tune is played upon his hidden Lute , or Form ; As we see that an evil man is often moved by a good man to repent of , and cease from his iniquity , when the good man doth touch and strike his hidden Instrument with his meek and loving spirit . 9. And thus also it hapneth unto the good man , that when the wicked man strikes his hidden Instrument with the spirit of his wrath , that then the form of Anger is stirred up also in the good man , and the one is set against the other , that so one might be the Cure and Healer of the other . For as the Vital Signature , that is , as the form of life is figurized in the time of the Fiat at the Conception , even so is its natural spirit , for it taketh its rise out of the Essence of all the three Principles , and such a will it doth act and manifest out of its property . 10. But now the will may be broken ; for when a stronger cometh , and araiseth his inward Signature with his introduced Sound and Wills-spirit , then its upper Dominion loseth the Power , Right , and Authority ; which we see in the powerful influence of the Sun , how that by its strength it qualifieth a bitter and sowr fruit , turning it into a sweetness and pleasantness ; in like manner how a good man corrupteth among evil company , and also how that a good herb cannot sufficiently shew its real genuine vertue in a bad soil ; for in the good man the hidden evil Instrument is awakened , and in the herb a contrary Essence is received from the earth ; so that oft-times the Good is changed into an Evil , and the Evil into a Good. 11. And now look ! as it standeth in the power and predominancy of the Quality , so it is signed and marked externally in its outward Form , Signature or Figure ; Man in his speech , will and behaviour , also with the form of the members which he hath , and must use to that Signature , his inward form is noted in the * form of his face ; and thus also is a beast , an herb , and the trees ; every thing as it is inwardly [ in its innate vertue and quality ] so it is outwardly signed ; and albeit it fall out , that oft-times a thing is changed from evil into good , and from good into evil , yet it hath its external Character , that the good or evil ( that is the change ) may be known . 12. For man is known herein , by his dayly practise , also by his course and discourse ; for the upper Instrument , which is most strongly drawn , is always played upon : Thus also it 's with a beast that is wilde , but when it is over-awed and tamed , and brought to another property , it doth not easily shew its first innate form , unless it be stirred up , and then it breaks forth , and appears above all other forms . 13. Thus it is likewise with the herbs of the Earth ; if an herb be transplanted out of a bad soil into a good , then it getteth soon a stronger body , and a more pleasant smell and power , and sheweth the inward Essence Essence externally , and there is nothing that is created or born in Nature , but it also manifesteth its internal form externally , for the internal doth continually labour or work it self forth to manifestation ; As we know it in the power and form of this world , how the one only Essence hath manifested it self with the Extern Birth in the desire in a Similitude , how it hath manifested it self in so many forms and shapes , which we see and know in the Stars and Elements , likewise in the living Creatures , and also in the Trees and Herbs . 14. Therefore the greatest Understanding lieth in the Signature , wherein Man ( viz. the Image of the Greatest Vertue ) may not only learn to know himself , but therein also he may learn to know the Essence of all Essences ; for * by the external form of all Creatures , by their instigation , inclination and desire , also by their sound , voyce and speech which they utter , the hidden Spirit is known ; for Nature hath given unto every thing its Language , according to its Essence and Form , for out of the Essence the Language or Sound ariseth , and the Fiat of that Essence formeth the quality of the Essence in the voyce or vertue which it sendeth forth ; unto the Animals in the Sound , and unto the * Essentials in smell , vertue , and form . 15. Every thing hath its mouth to manifestation ; and this is the language of Nature , whence every thing speaketh out of its property , and doth continually manifest , declare , and set forth it self to what it is good or profitable ; for each thing manifesteth its Mother , which thus giveth the Essence and the Will to the Form. CHAP. II. Of the Opposition and Combate in the Essence of all Essences , whereby the Ground of the Antipathy and Sympathy in Nature may be seen , and also the Corruption and Cure of each thing . 1. SEing then there are so many and divers Forms , that the one doth ever produce and afford out of its property a will different in one from another , we do herein understand the Contrariety and Combate in the Being of all Beings , how that one doth oppose , poyson , and kill another , that is , overcome its Essence , and the Spirit of the Essence , and introduce it into another form , whence Sickness and Pains arise , when one Essence destroyeth another . 2. And then we understand herein the Cure , how the one healeth another , and brings it to health ; and if this were not , there were no Nature , but an eternal Stilness , and no Will ; for the Contra-will maketh the motion , and the original of the Seeking , that the opposite Sound seeketh the Rest , and yet in the Seeking it doth only elevate , and more enkindle it self . 3. And we are to understand how the Cure of each thing consisteth in the Assimulate ; for in the Assimulate ariseth the satisfaction of the Will , viz. its highest Joy ; for each thing desireth a Will of its likeness , and by the Contra-will it is * discomfited ; but if it obtaineth a Will of its likeness , it rejoyceth in the Aslimulate , and therein falleth into Rest , and the Enmity is turned into Joy. 4. For the Eternal Nature hath produced nothing in its desire , save a likeness out of it self ; and if there were not an everlasting Mixing , there would be an eternal Peace in Nature , but so Nature would not be revealed , and made manifest , in the Combate it becomes maninifest ; so that each thing elevates it self , and would get out of the Combate into the Still Rest , and so it runneth to and fro , and doth thereby only awaken , and stir up the Combate . 5. And we find clearly in the light of Nature , that there is no better help and remedy for this Opposition , and that it hath no higher Cure , then the Liberty , that is , the light of Nature , which is the desire of the Spirit . 6. And then we find , that the Essence cannot be better remedied then with the Assimulate ; for the Effence is a Being , and its desire is after Being ; now every taste desireth only its like , and if it obtaineth it , then its hunger is satisfied , appeased and eased , and it ceaseth to hunger , and rejoyceth in it self , whereby the Sickness falleth into a Rest in it self ; for the hunger of the Contrariety ceaseth to work . 7. Seeing now that mans life consisteth in three Principles , viz. in a three-fold Essence , and hath also a three-fold Spirit out of the property of each Essence , viz. first , according to the eternal Nature , according to the fires property ; and secondly , according to the property of the eternal Light , and divine Essentiality ; and thirdly , according to the property of the outward world ; Thereupon we are to consider the Property of this three-fold Spirit , and also of this three-fold Essence and Will ; how each Spirit with its Essence introduceth it self into strife and sickness , and what its Cure and Remedy is . 8. We understand , that without Nature there is an Eternal Stilness and Rest , viz. the Nothing ; and then we understand that an eternal Will ariseth in the Nothing , to introduce the Nothing into Something , that the Will might find , feel , and behold it self . 9 For in the Nothing the Will were not manifest to it self , wherefore we know that the Will seeks it self , and finds it self in it self ; and its seeking is a desire , and its finding is the essence of the desire , wherein the Will doth find it self . 10. It findeth nothing save only the property of the hunger , which is it self , which it draweth into it self ; that is , it draweth it self into it self , and findeth it self in it self ; and its attraction into it self maketh an overshadowing or darkness in it , which is not in the Liberty , viz. in the Nothing ; for the Will of the Liberty overshadoweth it self with the essence of the desire , for the desire maketh essence , and not the will. 11. Now that the Will must be in darkness is its Contrariety , and it conceiveth in it self another Will to go out from the darkness again into the Liberty , viz. into the Nothing , and yet it cannot reach the Liberty from without it self , for the desire goeth outwards , and causeth source and darkness ; therefore the Will ( understand the re-conceived Will ) must enter inwards , and yet there is no separation . 12. For in it self before the desire , is the Liberty , viz. the Nothing , and the will may not be a Nothing , for it desireth to manifest it self in the Nothing ; and yet no manifestation can be effected , save only through the essence of the desire ; and the more the re-conceived will desireth manifestation , the more strongly and eagerly the desire draweth into it self , and maketh in it self three Forms , viz. the Desire , which is astringent , and maketh hardness , for it is an enclosing , whence coldness ariseth , & the attraction causeth * Compunction , & stirring in the hardness , an enmity against the attracted hardness ; The attraction is the second Form , and a cause of motion and life , and stirreth it self in the Astringency and Hardness , which the Hardness , viz. the * Enclosing , cannot endure , and therefore it attracteth more eagerly to hold the Compunction , and yet the Compunction is thereby only the stronger . 13. Thus the Compunction willeth upwards , and whirleth crosswise , and yet cannot effect it ; for the hardness , viz. the desire , doth stay and detain it , and therefore it standeth like a Triangle , and transverted Orb , which ( seeing it cannot remove from the place ) becometh wheeling , whence ariseth the mixture in the desire , viz. the essence , or multiplicity of the desire ; for the Turning maketh a continual Confusion and Contrition , whence the Anguish , viz. the Pain , the third Form [ or sting of Sense ] ariseth . 14. But seeing the desire , viz. the Astringency becomes only the more strong thereby , ( for from the Stirring ariseth the Wrath and Nature , viz. the Motion , ) the first will to the desire is made wholly austere and a hunger , for it is in a hard Compunctive dry Effence , and also cannot get rid and quit of it , for it self maketh the Effence , and likewise possesseth it , for thus it findeth it self now out of the Nothing in the Something , and the Something is yet its Contra-will , for it is an unquietness , and the free will is a stilness . 15. This is now the Original of Enmity , that Nature opposeth the free will , and a thing is at enmity in it self ; and here we understand the Centre of Nature with three Forms ; in the Original , viz. in the first Principle , it is Spirit ; in the second it is Love , and in the third Principle Essence ; and these three Forms are called in third the Principle Sulphur , Mercury , and Sal. 16. Understand it thus ; Sul is in the first Principle the free will or the Luber in the Nothing to Something , it is in the Liberty without Nature ; Phur is the desire of the free Luber , and maketh in it self , in the Phur , viz. in the desire , an Essence , and this Essence is Austere by reason of the Attraction , and introduceth it self into three Forms ( as is above mentioned , ) and so forward into the fourth Form , viz. into the fire ; In the Phur the Original of the eternal and also external Nature is understood , for the hardness is a Mother of the sharpness of all Essences , and a Preserver of all Essences ; out of the Sul , viz. out of the Lubet of the Liberty , the daik anguish becometh a shining light ; and in the third Principle , viz. in the outward Kingdom , Sul is the Oyl of Nature , wherein the Life burneth , and every thing groweth . 17. But now the Phur , viz. the desire , is not divided from Sul ; it is One Word , one Original also , and one Essence ; but it severs it self into two Properties , viz. into Joy and Sorrow , Light and Darkness ; for it maketh two Worlds , viz. a dark fire-world in the Austereness , and a light fire-world in the Lubet of the Liberty ; for the Lubet of the Liberty is the only cause that the fire shineth , for the Original fire is dark and black , for in the fire-shine in the Original the Deity is understood , and in the dark fire , viz. in the Anguish-Source , the Original of Nature is understood , and herein we do further understand the Cure. 18. The Source is the Cure of the free Lubet , viz. of the still Eternity ; for the Stilness findeth it self alive therein , it bringeth it self through the Anguish ▪ source into Life , viz. into the Kingdom of Joy , namely that the Nothing is become an eternal Life , and hath found it self , which cannot be in the Stilness . 19. Secondly , We find , that the Sul , viz. the Lubet of the Liberty , is the Curer of the desire , viz. of the Anxious Nature ; for the Lustre of the Liberty doth again ( from the enkindled fire out of Nature ) shine in the dark Anguish , and filleth or satiateth the Anguish with the Liberty , whereby the Wrath extinguisheth , and the Turning Orb standeth still , and in stead of the Turning , a Sound is caused in the Essence . 20. This is now the form of the Spiritual Life , and of the Essential Life ; Sul is the Original of the Joyful Life , and Phur is the Original of the Essential Life ; the Lubet is before and without Nature , which is the true Sul ; and the Spirit is made manifest in Nature , viz. through the Source , and that in a two-fold Form , viz. according to the Lubet of the Liberty in a Source of Joy , and according to the Anxious desires Lubet ; according to the Astringency , Compunctive , bitter and envious from the Compunction , and according to the Anguish of the Wheel , wholly murtherous and hateful ; and each property dwelleth in it self , and yet they are in one another ; herein Gods Love and Anger is understood , they dwell in each other , and the one apprehends not the other , and yet the one is the Curer of the other ; understand through Imagination , for the Eternal is Magical . 21. The second Form in Nature ; in Eternity is the Orb with with the Compunctive bitter Essences ; for there ariseth the Essence , understand with the Perturbation ; for the Nothing is still without motion , but the Perturbation maketh the Nothing Active : but in the third Principle , viz. in the Dominion in the Essence , and Source of the outward world the Form is called Mercury , which is opposite , odious , and poysonfull , and the cause of life and stirring , also the cause of the senses : where one * glance may conceive it self in the Infiniteness ; and then also immerse it self thereinto : where out of One onely the Abyssall unsearchable and infinite multiplicity may Arise . 22. This Form is the unquietness and yet the seeker of Rest ; and with its seeking , it causeth unquietness ; it makes it self its own Enemy , its Cure is twofold , for its desire is also twofold , viz. according to the Lubet of the liberty ; according to the stilness and meekness : and then also in the hunger according to the Rising of Unquietness and the finding of it self ; the Root desireth only joy with the first Will , and yet it cannot obtain it , save through the opposite Source ; for no Joy can Arise in the Still Nothing , it must arise onely through motion and Elevation , that the Nothing findes it self . 23. Now that which is found desireth to enter again into the will of the Still Nothing , that it may have Peace and Rest therein ; and the Nothing is its Cure , and the wrath and poyson is the Remedy of the Seeker and finder ; that is their life which they finde ; an example whereof we have in the poysonful gall , whence in the life ariseth joy and sorrow , wherein we also understand a twofold will , viz. one to the wrathful fire and anxious painful life to the originall of nature , and one to the light-life , viz. to the joy of nature , this taketh its original out of the eternal nothing . 24. The first wills Cure is the Lubet of the Liberty , if it obtains that , then it maketh triumphant joy in it self ; and the wrath in the hungry desire is the Curer , and helper of the other will , viz. the will of Nature : and herein Gods Love and Anger is understood , and also how Evill and Good are in the Centre * of each life , and how no joy could arise without sorrow , and how one is the Curer of the other . 25. And here we understand the third will , ( which taketh its original out of both these , viz. out of such an essence , viz. out of the mother ) viz. the Spirit , which hath both these properties in it , and is a son of the properties and also a lord of the same ; for in him consists the power , he may awaken , which he please ; the properties lie in the essence and are as a well constituted life , or as an Instrument with many * strings , which stand still , and the Spirit , viz. the Egresse is the Real Life , he may play upon the instrument as he pleaseth ; in Evill , or Good ; according to Love or Anger ; and as he playeth , and as the Instrument soundeth , so is it received of its Contra-tenor , viz. of the Assimulate . 26. If the tune of Love be played , viz. the Liberties desire , then is the Sound received of the same Liberty , and Love-Lubet ; for it is its pleasing relish , and agreeable to its Wills desire ; one like Lubet taketh another . 27. And thus likewise is it to be understood of the Enmity , and Contra-will ; if the Instrument be struck according to the desire to Nature , viz. in the wrath , anger , and bitter falshood , then the same Contra-sound and wrathful desire receives it ; for it is of its property , and a satiating of its hunger , wherein we understand the Desire of the light , and also of the dark World ; a two-fold Source and Property . 28. The desire of the Liberty is meek , easie , and pleasant , and it 's called * Good ; and the desire to Nature maketh it self in it self dark , dry , hungry , and wrathful , which is called Gods Anger ; and the dark World , viz. the first Principle , and the light World the second Principle . 29. And we are to understand , that it is no divided Essence , but one holdeth the other hid or closed up in it , and the one is the beginning and cause of the other , also its healing and Cure ; that which is awaked and stirred up , that gets the dominion , and manifesteth it self externally with its Character , and maketh a Form and Signature according to its will in the External after it self . A similitude whereof we see in an enraged man or beast ; albeit the outward man and beast are not in the inward world , yet the outward nature hath even the same forms ; for * it ariseth originally from the * inward , and stands upon the inward Root . 30. The third Form is the Anxiousness , which ariseth in Nature from the first and second Form , and is the Upholder or Preserver of the first and second ; it is in it self the sharp Fiat ; and the second Form hath the Verbum , viz. the property to the word , and it consisteth in three Properties , and maketh out of her self with the three the fourth , viz. the Fire ; In the Extern Birth , viz. in the third Principle it is called Sal , or Salt , according to its matter ; but in its Spirit it hath many Forms ; for it is the Fire-root , the Great Anguish , it ariseth betwixt , and out of the Astringency and Bitterness in the Austere Intraction ; it is the Essentiality of that which is attracted , viz. the Corporality , or Comprehensibility ; from Sulphur it is Brimstony , and from Mercury a blaze or slash ; it is in it self painful , viz. a sharpness of dying , and that from the sharp Attraction of the Astringency ; It hath a two-fold Fire , one cold , another hot ; the cold ariseth from the Astringency , from the sharp Attraction , and is a dark black Fire ; and the hot ariseth from the forth-driving * Compunction in the Anguish in the desire after the Liberty , and the Liberty is its Enkindler , and the raging Compunction is the Colds Fires * Awakener . 31. These three Forms are in one another as one , and yet they are but One , but they sever themselves through the Original into many Forms , and yet they have but One Mother , viz. the desiring Will to manifestation , which is called the Father of Nature , and of the Being of all Beings . 32. Now we are to consider the Hunger of the Anxiety , or the Salt spirit , and then also its satiating or fulfilling ; The Anguish hath in it two Wills from the Original of the first Will out of the Liberty to the manifestation of it self , viz. the first Will is to Nature , and the other re-conceived Will is the Son of the first , which goeth out of the manifestation again into it self into the Liberty ; for it is become an Eternal Life in Nature , and yet possesseth not Nature essentially , but dwelleth in it self , and penetrateth Nature as a transparent Shine , and the first Will goeth * outwards , for it is the desire of manifestation ; it seeketh it self out of it self , and yet amasseth the desire in it self ; it desireth to Educe the Internal out of it self . 33. Thus it hath two Properties ; with the Seeking in it self it maketh the Centre of Nature ; For it is like a poyson , a Will of dreadful Aspiring , like a Lightening and Thunder-clap ; for this Desire desireth only Anguish , and to be horrible , to find it self in it self , out of the Nothing in the Something ; And the second Form proceedeth forth as a Flagrat , or produced Sound out of it self ; for it is not the desire of the first Will to continue in the horrible Death , but only thus to Educe it self out of the Nothing , and to find it self . 34. And we understand by the Centre in it self , with the Aspiring Wrathfulness , with the wrathful Will to Nature , the dark World , and with the Egress out of it self to manifestation , the outward World ; and with the second Will out of the first , which entreth again into the Liberty , we understand the light World , or the Kingdom of Joy , or the true Deity . 35. The desire of the dark World is after the manifestation , viz. after the outward World , to attract and draw the same Essentiality into it , and thereby to satisfie its wrathful Hunger ; and the desire of the outward World is after the Essence or Life , which ariseth from the Pain and Anguish . 36. It 's Desire in it self is the Wonder of Eternity , a Mystery , or Mirror , or the Comprehended of the first Will to Nature . 37. The outward Worlds desire is Sulphur , Mercury , and Sal ; for such an Essence it is in it self , viz. a hunger after it self , and is also its own Satisfying ; for Sul desireth Phur , and Phur desireth Mercury , and both these desire Sal ; for Sal is their Son , which they hatch in their desire , and afterward becometh their habitation , and also food . 38. Each Desire desireth only the Essentiality of Salt according to its property ; for Salt is diverse ; one part is sharpness of cold , and one part sharpness of heat ; also one part Brimstone ; and one part Salniter from Mercury . 39. These Properties are in one another as one , but they sever themselves , each dwelling in it self ; for they are of a different Essence , and when one entreth into another , then there is Enmity , and a Flagrat . A Similitude whereof we may understand in Thunder and Lightening , which cometh to pass when the great Anguish , viz. the Mother of all Salts , understand the third Form of Nature , doth impress it self , which cometh to pass from the Aspect of the Sun , which stirreth up the hot Fires form , so that it is Penetrative , as the property of the fire is ; and when it reacheth the Salniter , then it enkindleth it self , and the Salniter is in it self the Great Flagrat in Mercury , viz. the Flash , or Compunction , which entreth into the Coldness , so also into the cold sharpness of the Salt-spirit ; this Coldness is exceedingly dismayed at the flash of the Fire , and in a trice wrappeth or foldeth up it self in it self , whence ariseth the Thunder-clap ( or the Tempestuous Flash , which giveth a stroke in the Flagrat ) and the Flagrat goeth downwards , for it is heavy by reason of the Coldness , and the Salnitrous Spirit is light by reason of the Fire , which [ Spirit ] carrieth the Thunder or Sound side-ways , as is to be heard in Tempests and Thunder ; presently thereupon cometh the Wind or Spirit out of all the four Forms one against another , for they are all four enkindled in the Penetrating Flagrat ; whereupon followeth Hail and Rain ; the Hail foldeth it self together in the Coldness , in the property of the cold Salt-spirit ; for the Wrath attracts to it self , and turns the water to Ice , and the water ariseth from the meekness , viz from the desire of the Light , for it is the Essentiality of the meekness ; this the cold salt-spirit doth congeal into drops , and distills it upon the Earth , for before the Congealment it is only as a mist , or steam , or as a vapour , or damp . 40. Thus we see this Ground very exactly and properly in Thunder and Lightening ; for the Flash , or Lightening , or Etherial Blaze , goeth always before , for it is the enkindled Salniter ; thereupon followeth the stroke in the Flagrat of the coldness ; as ye see , so soon as the stroke is given the Astringent Chamber is opened , and a cool wind followeth , and oftentimes whirling and wheeling ; for the Forms of Nature are awakened , and are as a Turning Wheel , and so they carry their Spirit , the Wind. CHAP. III. Of the Grand Mystery of all Beings . 1. COurteous Reader , Observe the meaning aright ; We understand not by this Description a beginning of the Deity , but we shew you the manifestation of the Deity through Nature ; for God is without Beginning , and hath an Eternal Beginning , and an Eternal End , which he is himself , and the Nature of the inward World is in the like Essence from Eternity . 2. We give you to understand This of the Divine Essence ; without Nature God is a * Mystery , understand in the Nothing , for without Nature is the Nothing , which is an Eye of Eternity , an Abyssal Eye , that standeth or seeth in the Nothing , for it is the Abyss ; and this same Eye is a Will , understand a longing after manifestation , to find the Nothing ; but now there is Nothing before the Will , where it might find Something , where it might have a place to Rest , therefore it entreth into it self , and findeth it self through Nature . 3. And we understand in the Mystery without Nature in the first Will two Forms ; one to Nature , to the manifestation of the Wonder-Eye ; and the second Form is produced out of the first , which is a desire after Vertue and Power , and is the first Wills Son , its desire of joyfulness . And understand us thus ; the Desire is Egressive , and the Egress is the Spirit of the Will and Desire , for it is a Moving , and the Desire maketh a * Form in the Spirit , viz. Formings of the Infiniteness of the Mystery . 4. And this Form [ or Likeness ] is the Eternal Wisdom of the Deity ; and we understand herein the Trinity of the only Deity , whose Ground we must not know , how the first Will ariseth in the Abyss from Eternity , which is called Father ; only we know the Eternal Birth , and distinguish the Deity , viz. what purely and meerly concerneth the Deity , or the Good , from Nature , and shew you the Arcanum of the greatest Secret Mystery ; namely , how the Abyss , or the Deity , manifesteth it self with this Eternal Generation ; for God is a Spirit , and so subtil as a thought or will , and Nature is his Corporeal Essence , understand the Eternal Nature ; and the outward Nature of this visible * comprehensible World is a Manifestation or extern Birth of the inward Spirit and Essence in Evil and Good , that is a Representation , Resemblance , and typical Similitude of the dark Fire , and light World. 5. And as we have above shewn you concerning the Original of Thunder and Lightening with the Tempestuous Stroke ; so likewise the inward Nature of the inward World is , and standeth in the Generation : for the outward Birth taketh its Original from the inward ; the inward Birth is unapprehensive to the creature , but the outward is apprehensive to it ; yet each property apprehends its Mother whence it is brought forth . 6. As the Soul comprehendeth the inward eternal Nature , and the Spirit of the Soul , viz. the precious Image according to God , * Comprehends the Birth of the Angelical light-world , and the Sydereal and Elemental Spirit comprehends the birth and property of the Stars and Elements ; every Eye seeth into its Mother whence it was brought forth : 7. Therefore we will set you down the Generation of all Essences out of all Mothers and Beginnings , how one generation proceedeth from another , and how one is the Cause of another , and this we will do from the eye-sight of all the three Mothers . 8. Let none account it impossible , seeing man is a likeness according to and in God , an Image of the Being of all Beings ; and yet it standeth not in the power of the creature , but in the might of God ; for the Sight and Science of all Essences consist alone in the clearest Light. 9. We have made mention before , how the Extern Birth , viz. the Essence of this World consists in three things , viz. in Sulphur , Mercury , and Sal : Now we must set down and declare what it is , seeing that all things arise from one Original , and then how its inward Separation is effected , that out of one Beginning many Beginnings are produced ; this is now to be understood , as is before mentioned , concerning the Centre of all Essences . 10. For Sulphur in the eternal Beginning consisteth in two Forms , and so also in the outward beginning of this world : viz. in the Internal , the first Form , viz. the Sul , * consisteth in the Eternal Liberty ; it is the Lubet of the Eternal Abyss , viz. a Will or an Original to the Desire ; and the other Original is the Desire , which is the first motion , viz. an hunger to the Something ; and in this same Hunger is the Eternal Beginning to the * Pregnant Nature , and it is called Sulphur , viz. a Conception of the Liberty , viz. of the Good , and a Conception or Comprehension of the desire , viz. of the austere Attraction * in the desire . 11. Sul in the Internal is God , and Phur is the Nature ; for it maketh a brimstony spirit : as is to be seen externally in the property of Brimstone ; for its substance is a dry constringent matter , and is of a painful anxious forth-driving fiery property ; it attracteth eagerly and hardly into it self , and parcheth up as a dry hunger , and its painful property doth eagerly and anxiously force it self forth : the Cause and Original is this , because it standeth in two Beginnings , viz. in the property of the Desire , which is an Attraction ; and in the property of the Light or Liberty , which is forth-driving , or pressing to the Manifestation , through the desire of Nature . 12. The Desire , viz. the Attraction maketh Hardness , and is the Cause of the Fire , and the Lubet is a Cause of the Lustre or Light of the Fire : Sul is light , and Phur maketh fire , yet it cannot be reduced alone in Sulphur to fire and light , but in Mercury , and at last in Sal , which is the real Body , but not of the Brimstone , but of the Essence and Water : And so understand , that in the first Desire , which ariseth in the Lubet of the Liberty , all things are , and are made Substantial and Essential , whence the Creation of this World is proceeded ; and we find herein the property of the Earth , so likewise of all Metals and Stones , and also of the * Astrum , and the Original of the Elements , all out of one only Mother , which is the Lubet and the Desire , whence all things proceeded , and still proceed . 13. For Mercury is generated in Sulphur ; it is the Severing , viz. of Light and Darkness from one another , the breaking Wheel , and Cause of the various Division or Multiplicity : it severeth the dark Essentiality from the Essentiality of the Light , viz. the Metals from the gross , astringent , dark , stony , and earthly property ; for the property of the Desire giveth and maketh dark Essence , and the property of the free Lubet maketh light Essence , viz. Metals , and all of the same kind and resemblance . 14. Mercury hath in the beginning * of his Birth three Properties , viz. the Trembling in the Austereness , and Anguish from the hard impressing of the Astringent hard Desire , and the Expulsion of the Multiplicity , viz. the essential Life ; for the Desire attracteth very hard unto it self , and the Attraction maketh the Motion , or sting of Trembling [ or horrible Compunction , ] and that which is impressed is the Anguish ; but if the Liberty be therein comprehended , it refuseth it , and there ariseth the Original of Enmity , and the Severing , that one Form severeth from another , and a two fold Will ariseth . 15. For the Lubet of the Liberty doth again set its desire into the Stilness , viz. into the Nothing , and doth force again out of the darkness of the Desires Austereness into it self , viz. into the Liberty , without the wrath of the Enmity , and so it hath only sharpened it self in the Austere Impression in Mercury , that it is a moving feeling Life , and that its Liberty is sharpened so that it becomes a Lustre , which is , and causeth a Kingdom of Joy in the Liberty , and so understand us , that the Spirits Dominion , viz. the Spirit and the * Essence doth thus Sever. 16. The Essence remaineth in the Impression , and becomes material ; that is , not God , but gold , or any other metal : according to the property of the first conception in the Sulphur , or Stone , or Earth : out of the desires own peculiar property ; all according as the first * Sude in Mercury ; for no mettal can be generated without Salniter : which is the Flagrat in Mercury : which also becomes material in the Astringent Impression , and divides it self in the Severation : one Part into brimstone , another into Salniter , and a third into a Salt sharpness : whereas yet there cannot be any corporeal essence in all these : but only the Spirit of the Essence ; the Essence proceedeth wholly out of the Death through the Mortification , which is effected in the great Anguish of the Impressure , where there is a dying Source , which is the Mercurial Life , where the Salnittal Flagrat ariseth , as an opening , displaying Flash ; for the Liberty , viz. the property of the Eternal Lubet , doth there * Severize into it self , and yet the attracted Essence out of the Lubet of the Liberty continueth all along in the Comprehension of the Attraction in the Astringent austere dark Anguish : Now if the Wrath entreth so vehemently into it self , as to raise up the Salnitral Flagrat , then it apprehendeth the Essentiality of the free Lubet in it self , whence ariseth the Flagrat ; for the Wrath there apprehendeth the Meekness , which is even as if water were poured into fire , which giveth a Flagrat ; and then the Wrath of the great Anguish dyeth , and with the Flagrat the Joy ascends , and the Flagrat is out of Mercury , or out of the Anguish of Death , and becomes also material , but by reason of the Liberty it changeth it self into white , which is Salniter : Now if the fire , viz. the horrible anxious sharpness , doth again come into it , then the Salniter is dismayed , and giveth a * Repulse ; for the first Property [ which was ] before the Death is again enkindled with the Brimstony-spirit ; a sufficient resemblance whereof you have in Gun-powder , which is the matter of these Properties . 17. Further we are to know the Dying with the Enkindling of the Fire , all which is done in the Flagrat ; for it is a Flagrat to Death , and to Life ; one part immerseth it self into the property of Death , viz. into the Wrath of the Austere Desire ; and the other part , which is from the Lubet or Love-essentiality , ariseth up in the Kingdom of Joy : but being that there hapneth also a mortifying in the Free Materia ( albeit it is no mortifying , but a redeeming from the Wrath , for the Materia of the Liberty will be free from the Wrath ) thereupon this Materia * falleth downward , which is water ; and it is not of the property of the Wrath , but the Wrath holds i●●●ptive in it self ; but they are severed from one another in the Essence and Source ; the Wraths Essence giveth earth and stones , and the Essence of the Liberty is water , which ariseth with the enkindling of the fire through the mortification out of the meekness of the Light. 18. But being this Water doth also severize it self in the Salnitral Flagrat , and before the Salniter all was mutually enwrapt together , thereupon it obtaineth divers Properties in the Separation , and there is a diversity of Water ; and this various diversity of Properties giveth in each property also a bodily or Corporeal Essence , all according to the first Separation of Mercury in Sulphur ; for in the Mortification in the Salnitral Flagrat two things are effected and come forth , viz. a Life , and a body of the Life ; understand , an Essential , and a life-less , sense-less Body , whose Materia is mortified in the Flagrat : Thus there is a diversity of Water , and a diversity of the Life , and a diversity of the * Body , or of the Materia , as each body is , so is also its essential Spirit . 19. Now we must consider this from the first Original ; as , 1. from the Lubet of the Liberty , and 2. from the desire to Nature , or the manifestation of the Abyss . 20. First , In the Salnitral Flagrat there is produced through the Anxious Mortification a Sulphrous water from the Anguish which affordeth a Brimstone , as we plainly see , and all whatsoever is of the like sort and semblance . 21. Secondly , There is generated from the Astringent austere , attractive in-drawing Property a Salt-water ; its Materia is Salt : if it be again impressed through the fire or heat , then it turneth into Salt ; and all whatsoever is sharp and attractive , be it either in Herbs or Trees , proceedeth thence ; for there is as much diversity of Brimstone and Salt , as there is variety of taste and fire , to be found in all Creatures , Herbs and Trees ; also all whatsoever liveth and groweth , hath Brimstone and Salt ; for the saltish property attracteth , and preserveth the * body ; and the Brimstone hath in it the Oyl or Light , wherein the free Lubet to manifestation consisteth , whence the growth ariseth . 22. Thirdly , There is brought forth through the Salnitral Flagrat out of the property of the bitter compunctive Attraction , in the first Impression in the Spirit , an earthly property of water ; its Materia is Earth ; for the same ariseth from the dark Essentiality , where the Darkness doth impress it self in the first Desire , wherein the Darkness ariseth , as is before mentioned : Thus it begetteth out of its property in the Impression a mist , smoaky steam , or vapour , which the Flagrat in the Salniter apprehendeth , and its Essence is dismayed or dyeth , and fall●●h downwards ; this is the Materia of the Earth , albeit the Earth is not of one only Sort , but hath in it all whatsoever became Corporeal in the Flagrat , all which springeth through the Death of the Earth , according as it was enwrapt and driven together in the Creation into a Lump , as we plainly see . 23. Further , We are to consider of the highest Arcanum , viz. of the Heavenly Essentialy , and then of the precious stones and metals , whence they all do take their rise and original , seeing that all things come out of one Mother , which is the Lubet and Desire of Eternity to its own manifestation . 24. Now as concerning the uncorruptible Essence of Corporality , the same ariseth also in the first desire to Nature , yet in the Impression of the free Lubet , and goeth all-along through all the Forms even into the highest sharpness , where it retireth again into it self , as a Life out of the Fire : the Eternal Fire is Magical , and a Spirit , and dyeth not ; the Liberty is its Enkindler , but the eternal Nature is its sharpness ; this same Essence loseth the Wraths property in the Light : it is in the same fire as a dying , yet there is no dying , but an entrance into another Source , viz. out of a painful desire into a Love-desire ; it yeeldeth also Spirit and Essence from the Fire-spirit , and the Essence of Meekness from the Light. 25. For that which dyeth to the Fire , or sinketh through death , that is divine Essence ; and it is effected likewise through the Salnitral Flagrat of the divine Joyfulness , where the Property Trembleth in the Joy of Meekness , and immerseth it self through the death of the Fire , which is called Gods Anger , and quencheth it , so that God dwelleth in a meek Light ; and the first property to the enkindling of the Light is fire , and wrath of the eternal Nature , and * maketh the dark world . 26. The Properties of the first Mother in the Lubet and Desire do also divide themselves in the Salnitral Flagrat of Joyfulness into distinct parts , as is to be seen in this outward world ; it yeeldeth also Water , but of a very soveraign essence , and it resembleth only a spirit of a pleasant lovely desire : This is the Water of which Christ told us that he would give us to drink , and whosoever should drink the same , it should spring up in him to a fountain of eternal life . 27. It retaineth also in the Flagrat of the Disclosure the fiery Property , which is called Heaven , in which the Wonders of the divine Kingdom of Joy are known and manifest ; and in the watry Property [ it retaineth ] the pleasant Spring , or Paradise ; for in the fiery [ Property ] the eternal Element ariseth , and it is the real Essence of the divine Corporality , wherein consists all whatsoever may be known in God , as is sufficiently and orderly cleared at large in our other Writings of the Divine Revelation , treating of the Divine Wisdom , and of the Divine Eternal Abyssal Birth : And now we will turn us to the Essence of the outward World , viz. to the manifestation of the Eternal , viz. to Metals , Herbs , and Trees ; so also to Men , and Beasts . 28. We see that the Metals have another manner of body then the living creatures , or are otherwise then the earth and stones are : Now Reason asketh , How the Original of every thing is , seeing that in the beginning all arose out of one Mother , and yet the Eternity hath no Temporal beginning : Here we must again consider the Mother of the first Pregnatress , where , and how one Essence severeth it self from another , viz. the Inchoative from the Eternal , Time from Eternity , and yet they stand mutually in each other , but are severed into two Principles , viz. into the Kingdom of God , and of this World , and yet All is Gods : But seeing Christ calleth the Devil a Prince of this World , and we also are able to declare how far , and in what he is a Prince , and that this world is not his * own , but he is the poorest creature in this world , and also not at all in this world : 29. Now therefore look upon the first Ground , upon the Mother , which hath thus generated all creatures ; so also the earth , stones , and all metals ; her Property consists in a spiritual Sulphur , Mercury , and Sal , and all whatsoever hath had beginning is arisen in and out of her Impression ; and inchoatively thereupon came forth with the first form of the Mother , viz. with the Astringent Attraction , through the Fiat into a Creatural Being , and affordeth a diversity of Essence and Spirit , according to the first property of the Separation . 30. As first , The high Spirits , which were created out of the Free Lubet in the Desire , in the Fires property , viz. out of the Centre of all Essences , and had in them the * Properties of both the eternal Worlds ; but those which after their corporizing [ or creaturizing ] remained with their Desire in the Property of the Free Lubet , and introduced their Will out of the Fire into the Light , they became Angels ; and the other , which introduced their Desire again into the Centre ( viz. into the Austere Properties ) they became Devils , viz. Out-casts from the free Lubet out of the Light , as is mentioned in other Writings . 31. Therefore the Devils have neither the Kingdom of God , nor the Kingdom of this World in Possession ; for in the begining of the Creation this world was created out of both the inward Properties , wherupon the Devil hath now only the Wraths Part in Possession , the other profiteth him nothing ; and thus he is in the world , and also not in the world , for he hath but one part thereof in Possession , from the other he is cast out . 32. After the Creation of the highest Spirits , God created this visible World with the Stars and Elements as an Extern Birth out of the Mother of all Essences , all which proceeded out of the Eternal Beginning , and took a Temporal Beginning : for here we are to consider , that the Eternal Pregnatress moved it self , and enkindled its own Form [ or Similitude , ] where then the one became Corporeal in the other ; but afterward God created the Earth , which we are thus to consider of , &c. 33. The first desire to Nature impresseth it self , and introduceth it self with the Impression into three Forms , viz. into Sulphur , Mercury , and Sal , and in the Impression all become rising and moving , which is not in the Still Nothing , and so forceth it self even into the highest Anguish , even * unto the Salnitral Flagrat , where then is the Original of the Fire : Thus the Source whirleth in it self , as a boyling of water upon the fire ; for the Austere Desire is attractive , and the fiery is expulsive , which is a Sulphur ; and the Astringent Attraction is a wrathful Sting [ or Compunction , ] viz. a Contrition ; and yet it is held by the Austereness , that it cannot move away , whereupon it is painful , and causeth pain , as if it were wheeling , or seething , which yet is only Spirit without Essence , which cometh to pass in Mercury , and is Mercury his own form . 34. And there is the Separation of two Wills , viz. one remaineth , and is the very anxious Essence , being it originally ariseth from the Desire ; the other , which ariseth out of the Lubet of the Liberty , retireth back again into it self into the Liberty , and yet there is no parting , sundering or dividing from one another , but thus it goeth one with another all along through the enkindling of the fire through the Salnitral Flagrat , where with the enkindling of the fire the death is effected in the wrath of the fire , where the Source dyeth , and yet there is no death , but a likeness of death ; and yet the real eternal and temporal Death is in that wise , even there the Liberty apprehendeth it self in it self , and the Death or Flagrat falleth down into the Liberty as impotent , and freely resigns it self , and the Spirit , viz. the Source ( understand the very sharp fiery anxious Source ) becomes material , and retaineth only an essential working , like to an impotent desire ; and in the enkindling of the fire in the Salnitral Flagrat each Property severeth it self in it self , and the whole Materia is particularized , viz. to metals , stones and earth . 35. The highest * Metal , as Gold , ariseth from the Liberty , which is comprized all along in the Flagrat in the Astringent Impressure , and it is not free from the Materia of the Rest , for all is comprized or enwrapt up together ; but being the Liberty with the Sul , or Lights property , is comprized or comprehended therein also , thereupon Sul is expulsive to the manifestation of it self , as 't is the property of the Liberty so to be ; Hence it comes , that metals grow , and not the gross hard stones , which are too hard comprized in the Impression out of the wrathful Essentiality , and have too little Sul in them . 36. But as concerning the precious Stones , with their radiant Lustre and great Vertue , the same have their Original in the flash of the Fire , where Life and Death Separate ; as when one part by reason of the dark Essentiality descends , and the other by reason of the Liberty ascends , and yet all is brought into Essence in the Flagrat ; so that the same flash or glance becomes also material in the Flagrat ; and therefore they are hard , and of a blinking glance , like an Eye ; for so also is the original of the Eye or Sight in the * Womb , when the Life enkindleth ; all according to the Right of Eternity . 37. And therefore they are of so great Power , Efficacy and Vertue , in that they are so nigh to the Deity , and bear the incorporated Names of the divine Power in them ; as also Gold is nigh unto the divine Essentiality , or heavenly Corporality : if man could open [ or disclose ] the dead Body , and reduce it to a * flying moving Spirit , which only can be effected through the Divine Motion , then it should be seen what it could be , which no Reason beleeveth or understandeth without divine Sight [ or Vision . ] 38. Further , we are also to consider of the other Metals and Minerals , which in like manner do thus take their Original ; but in the Salnitral Flagrat each property is severed ; as we see that the property of the Fire and Light is divers , and all from the first Impression , where before the Impression the Lubet and Desire of the Liberty stand mutually in each other , as a Chaos , a Complexion of great Wonders , where all Colours , Powers and Vertues are contained in this only CHAOS , or Wonder-Eye , which CHAOS is God himself , viz. the Being of all Beings , who thus manifesteth himself in Particular Beings with the Eyes of Eternity ; each Materia is an Essence according to the Spirit , whence it was generated ; and if it be enkindled in the Fire , it yeeldeth likewise such a Light as the Spirit is in the Essence . 39. And thus also we are to consider of the Metals ; what kind of Spirit each of them hath , such a Glance and Lustre it yeeldeth , and also such a * Body it hath . 40. As the mind acteth and moveth the thoughts and senses from the highest to the lowest , and comprehends and commands by the thoughts from the highest to the lowest ; even so the Eternal Mind hath manifested it self from the highest Majesty , even to the lowermost [ meanest , or outermost thing ] viz. unto the greatest Darkness ; and this World , with the Sun , Stars , and Elements , and with every Creatural Being , is nothing else but a Manifestation of the Eternity of the Eternal Will and Mind ; and as it was in the beginning , so it still standeth in its * Sude and Vegetation , and so it still putteth forward to Light and Darkness , to Evil and Good ; and all things consist in these first three Forms , viz. in Sulphur , Mercury , and Sal , as one degree orderly after another ; for so likewise are the Quires of the Spirits ; also of the Stars , Trees , Herbs , and of all kinds whatsoever have been , and are ; so also the inward Heavenly Quires with their distinction . CHAP. IV. Of the Birth of the Stars , and four Elements in the Metalline and Creatural Property . 1. AS is before mentioned , All Things proceed out of One only Mother , and sever themselves into two Essences , according to the Right of Eternity , viz. into a Mortal and an Immortal , into Life and Death , into Spirit and Body ; the Spirit is the Life , and the Body is the Death , viz. a House of the Spirit ; as the holy Trinity standeth in the Birth , so also the extern Birth : There is likewise Essence and Spirit in Heaven ; a figure whereof we see in this outward World , where there are four Elements , and yet there is but one only Element , which severs it self into four Properties , viz. into Fire , Ayr , Water , and Earth , as is above mentioned . 2. For so we are to consider of the Creation of this World , that the whole Essence of Eternity hath moved it self in the * Place of this World , and the whole Form was Enkindled and Sirred , and that in the desire to Manifestation , and there the Generation divided it self in the Flagrat of the enkindled Fire into four parts , viz. into Fire , Water and Earth , and the Ayr is its moving * Egressive Spirit ; as is to be considered in Sulphur , which consists in these four things . 3. In like manner also the Astrum is thus Generated out of the first Mother ; and All put together is only one Body , and it All taketh its rise from the inward Spirit ; as a hand or foot groweth forth from the inward Centre , and hath already its fashion in the Centre , viz. in the first operation , and so only groweth into a form as the spirit is . 4. The First Mother of all Things , viz. the Lubet with the Desire , doth especially introduce it self into Seven Forms , and yet continueth stedfast in three only , but manifests it self in * Seven Forms . 5. As , the first Form is Astringent , viz. an Austere Attraction , which is a Cause of Coldness and Salt , and all Corporality . 6. The second Form is the * Compunction , viz. the Drawing or Motion , and causeth the Feeling , also Pricking , Aking , Tormenting ; the * Affection of bitterness , enmity and friendliness , joy and sorrow . 7. The third Form is the Great Anguish in the Impression , which causeth two Wills , viz. one to the Fire , to the highest sharpness ; and the other to the mortifying and dying in the Fire , where the Will of the free Lubet falleth down to the Wrath in the Fire , and again goeth into it self , and maketh a Lustre in the Fires sharpness . 8. Now the fourth Form is the Fire it self , viz. the first Principle in the Life , with which the dark and light World do Sever ; also in this Flagrat all Material Separations are effected , and the Corporality and Multiplication beginneth according to the Property of the first Eternal Mind , viz. according to the Essentiality , a mortal [ Ens , ] and according to the free Source , a living [ Ens. ] 9. The fifth Form is now the second Desire , which is done after the Separation , and that according to two Properties ; viz. one according to the Lubet of the Liberty out of the Light , which is the highest Love-desire ; and the other according to the Fires Lubet , which leadeth its Life of its Essence in the Love in the Light , whence the Joyfulness and every true Life ariseth . 10. The Love giveth Essence ; for it is expressive , and yeelding , viz. it self ; for God giveth himself to every Essence ; and the Fire is receptive ; for it needeth Essence in its wrathful Hunger , else it extinguisheth , and then the Lustre of the Light would go out , and the Desire of Love would cease , for the Fire maketh the Light desiring , viz. of the Joyfulness ; for if the Fire dyeth , the Light waxeth dark , and Love turneth into Anguish , as may be conceived of in the Devils . 11. The sixth Form ariseth from the Turning Wheel before the Fire , where the Multiplication of the Essence ariseth , out of the property of Mercurius in the Salnitral Flagrat ; with the enkindling of the Fire , one Form is introduced into another ; and if now the Love-desire penetrateth all the Forms , then all the Forms grow very desirous , the one after the other , for the dear lovely child Venus is in all . 12. Here beginneth the Taste , Smell , Hearing , Seeing , and Feeling , and Speaking ; for the Light doth open another Principle of another Source , and filleth All ; and here springeth up the Life in Death , viz. the Love in the Anger , & the Light shineth in the Darkness ; here the Bridegroom embraceth his Bride , and God himself resisteth his Anger , viz. the Wrath of Nature ; and in this Form all Speeches , Understanding , and Senses do arise , and the True real Life of all Creatures ; so also the Life in the Vegetables , viz. Trees and Herbs in each thing according to its property , &c. 13. The seventh Form ariseth from all the other , and is the body , mansion-house , or food of the other , and it s thus effected ; when the other Forms do taste each other in their mutual Penetration in the Love-desire , then in each Form there is an hunger or desire after the Love , viz. after the Light ; now each Hunger or Desire is forth-reaching after the thing it doth desire , and eagerly attracteth the property of the thing desired ; and thus out of two one Essence is made , viz. out of the Hunger , and that which the Hunger desireth ; for this Hunger doth not stand in Death , it doth not any more aval or enclose up it self in Death , unless it be too great , and the Imagination in the Hunger be too great , and the Hunger cannot obtain that same thing , then it choketh : as many times a child is so choked or smothered in the mothers womb ; if this Form be enkindled in another Form to eat of some external thing , whereupon the mother grows so ardent in longing , and if she cannot get it , the child also cannot get it ; now it choketh in the Hunger , or else a member is spoiled , whence the Hunger did arise . 14. The first Hunger in the Centre before the Fire is a spiritual Hunger , which maketh the dark World ; and the Hunger of the free Lubet maketh the light World ; both which are only Spirit , until they pass both together through the enkindling of the Fire , where then they are mortified to the Spirit , and are a likeness of the first Spirit , viz. a manifestation of the incomprehensible Spirit , which is called God in Love and Anger , in a two-fold Source : thus each standeth undivided in it self , viz. God in the Time , and the Time in God , and the one is not the other , but they come from One Eternal Original : thus the Temporal Spirits-hunger giveth a Temporal Body , and the Eternal Spirits-hunger affordeth an Eternal Body , and are both mutually in each other , and yet are * distinct . 15. The seven Forms do make them a Body according to their Hunger out of their own Property ; therefore all whatsoever the Spirit hath in all Propertises , lieth in the Body . 16. Further we are to know , that there is a Severation made in the Creation of this World ; for this is to be seen in the Sun and Stars , so likewise in all Creatures , also in Metals , Stones and Earths ; for this same is the manifestation of God. 17. We see in the Firmament seven Planets , and in the Earth seven Metals which are fixed , and also seven Planets only which are fixed in their property ; the rest are Minerals , and so of the Stars ; and as the Planetick Orb hath its predominant Stamp or Influence , so is also the Birth of each thing . 18. As the Deity , viz. the divine Light , is the Centre of all Life ; so also in the manifestation of God , viz. in the Figure , the Sun is the Centre of all Life ; in the highest Life the highest things have taken their beginning , and so forward successively one from another to the lowermost : In every external thing there are two Properties ; one * from Time , the other from Eternity ; the first property of Time is manifest , and the other is hidden ; yet it setteth forth a likeness after it self in each thing . 19. Whatsoever hath its beginning out of the Lubet of the Liberty , standeth with the Root in an Heavenly Property , and with the Body in an earthly ; but the Eternal standeth in Time , and manifesteth it self with Time. 20. Sulphur is on one part in the Internal Heavenly , and as to the Body earthly , yet putteth forth an Heavenly likeness according to the Eternal out of it self , which is fixed and stedfast ; as is to be seen in Gold , and is much more to be understood in the * Humane Body , if it were not corrupted in the Desire in Mercury ; for the spiritual or heavenly Man consists in Sulphur , and in Mercury the Corporeal , viz. the Similitude of the divine [ Man , ] so also the Metalline Property in Sulphur is the noblest , most excellent , and highest , for it is the highest Spirit . 21. Understand it thus ; in the Heavenly Being there is also a property of a * Sude , when the Liberty is apprehended and enkindled in the highest Desire , wherein the Joyfulness ariseth ; this is effected in the Heavenly Sulphur , where it is made essential in the Heavenly Mercury , viz. in the Eternal Word , which is a spiritual Essence . 22. But if the same Spirituality longeth to manifest it self in a likeness , both according to the Property of the Spirit , and the Essentiality too , according to the Trinity of the Deity , according to the Mortal and Immortal Essence ; then that Image is represented * in the Stars and Elements , and lastly it is set forth in Man , who is a lively Image of the whole Essence according to the divine and outward World ; also the inward and outward World is represented with the Metals in a mortal Image , as a Resemblance and Similitude of the living Heavenly Essentiality . 23. The beginning is in Sulphur ; for Sul is the Lubet of the Light , or the Liberty , which longeth to manifestation , and it cannot otherwise be effected , save through Fire : in Phur ariseth the Desire , viz. an Austere Attraction , which maketh the dark earthly Property , and the Austereness of the Spirit , viz. the fiery Essence : In this Austereness ariseth Saturn , which is the thing Impressed ; and Mercury is the desire of the Hunger , and the Rager , Raver and Breaker ; and Mars is the wrath in the Hunger , a cause of Anger ; these three are the Property of Phur , viz. of the free Lubets-desire . 24. The free Lubets Property begetteth the Essence in the three fore-mentioned Forms , viz. in Saturn , Mercury , and Mars ; for it giveth it self in to each Property , and the Property in the Hunger of Mercury maketh it a Corporeal Form ; but if the free Lubet turneth also to an Hunger in the Austere desiring , then it maketh also three Forms according to it self , viz. Jupiter , who is the understanding of the Lubet ; and Venus , which is the desire of the Lubet ; and Luna , which is the body of the Lubet , and according to the Property of the Light it maketh Sol : all this is Spirit ; but now in every Spirits Hunger there is also an Essence , both according to the mortal and immortal Ens , a fixt , and unfixt ; a Figure according to the Heavenly , and a Figure according to the Earthly [ Being , or Property . ] 25. In the Saturnine Property the desire of the free Lubet maketh ( according to Saturns own Property ) Lead , and according to the watry [ Property ] in Saturn , Salt ; and according to the mortal and earthly [ Property ] in Saturn , Stones , and Earth , and all whatsoever is of that Sort , and Semblance . 26. But according to the Liberty , or according to the Free Desires own property ( in that it yieldeth up it self to Saturn , viz. to the Desire ) it maketh in Saturn Gold , according to the desire of the Light , where the Spirit and Body do sever ; the Spirit of its Desire is Sol , and the Body is Gold , understand , the golden Body is in Saturn according to the property of the free Desire , and not according to Saturns property , his property in himself is Lead , Salt , and Earth ; but he keepeth the golden Child shut up in Himself as a black Raven , not in his gray form , but in a darkish glee ; He is a great Lord , but his Dominion , by reason of the golden Child which he hath in his bowels , standeth not in his own Power : He is not Father of the Child , but Mercury is he which * formeth the Child ; but he puts his morning Mantle upon it , that he can have no joy with the golden Child ; but he Corporizeth the fair Child ; for he is its Fiat or Creator , and doth hide and cover it close under his Mantle ; He cannot give it the Body from his own property , for it ( understand the golden Body ) is the Essence of the free Desire in the highest degree of Corporality in the fix'd Death , where yet there is no Death , but an Enclosing , and in the Similitude a Representation of the divine Heavenly Essentiality . 27. Mercurius is the * Master-workman of this Child , which Saturn hideth ; when he getteth it into his Hunger , he casteth off his black Cloke , and rejoyceth in it ; but he is too malignant in his * Fire-wrath , he devoureth the Child , and turns it wholly to his own property : when he is most sharply hungry in the Fire , then Sol must be given him ( it is his wife ) that his Hunger may be appeased ; and then when he is satisfied , he laboreth in the Materia of the Child with his own Hunger or † Fire , and filleth up his sufficed Desire out of Sols property , which he before had eaten down , and nourisheth the Child till it getteth upon it all the four Elements with the Constellation , and he grows exceeding pregnant with the Child , and then it belongeth [ or is fit ] unto a strange Fire , and yet not strange , unto an Earnest Fire ; and then the Father giveth it the Soul , viz. the Fire-spirit ; and its first Mother , which Mercury did eat down in its Hunger , which was fixt and perfect , [ giveth ] the Souls-spirit , viz. the Light-life , even then the * Death ariseth , and the Child is born , and becomes afterward its own , and a Child of the Liberty , and careth no more for its Work-master ; it is better then its Father , but not better then its Mother , in whose feed it say , before the Father wrought in it ; it bruiseth the Head of its Fathers fiery Essence , viz. of the Serpent , and passeth freely through death in the Fire : dost thou understand nothing here ? then thou art not born unto the highest knowledg of the Spargirical Science . 28. Further , we are to consider of the Degrees , what the Liberty , viz. the Eternal Lubet , giveth to the Hunger of the other Forms in Sulphur , in the property of the other Planets ; the Form of the Birth is as a Turning * Wheel , which Mercury causeth in the Sulphur . 29. The Birth of the highest Degree turneth round , ( viz. the Desire , ) for this World is round , so also the Birth ; when as the Liberty hath given its highest Lubet ( as a golden Hunger ) unto Saturn , and placed Mercury for Work-master , then it betaketh it self into it self , into its Defire , according to the property of Meekness ; for the first Conception to the golden Child is effected according to the property of Joyfulness ; but this out of goodness and meekness resigneth it self to Luna ; for it is a pleasant demission by reason of the meekness , which Mercury doth apprehend , and worketh therein also ; this Body is Silver , and cometh from the first Impression , where the yellow and white separate in the Fire , viz. the Colours of the Vertue ; then Luna ariseth out of the yellow , and turneth into white , by reason of the divine Meekness ; and because its Original is from Sols Colour , therefore it hath a perpetual Hunger after Sol , and receiveth the Suns Lustre into it , * putteth it on , and shineth therewith . 30. Now as the Superior is , so is likewise the Inferior ( namely Metals , ) therefore Silver is the next degree to Gold ; and as Gold is generated , so is also Silver : Venus clothes it , which Mercury cannot endure , being he is the Master-worker , and he gives his garment also ; but the Silver hath neither the property of Venus nor Mercury , for it retaineth the property of its Mother , viz. the meekness in the Liberty , and is hatched , as the Gold by reason of the Sun : The Moon hath an Heavenly Property , but in reference to its own proper Form from the property of the Desire , it is of a very earthly property , it is a Cabinet and Keeper of the earthly and heavenly Essence : As the outward body of Man , which before the fall in Adam was comparable to Silver , but when he dyed in the Lubet , then the earthly property only lived in him , and therefore he continually hungreth after Sols glance [ and glory , ] he would fain take again his splendor with Luna from the Sun , but he getteth only an earthly Lunatical Lustre , wherein he acts and exerciseth Pride , unless he be born again out of Sols splendor , that is , out of Gods Power in the Heavenly Mercurius , and so he becomes again the golden filver-child in divine Essentiality , only covered and clothed this life-time with the Earthly Moon , that is , with Earthly Flesh. 31. Saturn also is the House of silver , he is likewise the Cause of the first Conception , but he turneth his Desire onely upon the golden Childe , and leaveth the silver its garment , and takes it into his stony Earthly Property , and lets Mercury hatch it . 32. The Desire of the Free Lubet is fixt , and stedfast , as concerning the Property of the Desire onely , which bringeth its Will again from the Body into the Combate in the Senses , and maketh Jupiter , that is on the * Orb upwards under Saturn , under the Saturnine Power ; its metal is Tin , and it is the third degree ; for the Lubet of the Liberty in the Desire proceedeth forth into the Desire of the Austereness , and so gives it self into the Fiat . 33. We must understand it thus ; The Lubet of the Liberty goeth forth out of it self , as a Plant , and maketh one degree after another in order , but Mercury maketh the Sphere , for he is the Work-master : And as the Eternal Birth is in it self in the Heavenly Mercury , viz. in the Eternal Word in the Fathers Generation ; so likewise with the Motion of the Father it came into a Creatural Being , and so proceedeth in its Order , as may be seen in the Wheel of the Planets ; for the Order is just so placed , as Man is in his Order . 34. First there is in him the true golden divine man , which is the likeness of God ; Next there is in him the man of heavenly Essentiality , viz. the inward holy body , generated from the Fire and Light in the Tincture , which is like to the pure Silver if it were not corrupted . Thirdly , there is in him the Elemental man from the pure Element resembling Jupiter . Fourthly , the Mercurial , which is the growing or Paradisical [ man. ] Fifthly , the Martial , from the fire ; viz. the Soulick [ man ] according to the Fathers property . Sixthly , the Venerine [ man ] according to the outward Desire , and the waters property . Seventhly , the Solar , according to the Suns property , viz. according to the outward World , as a Seer and Knower of the wonders of God : and yet it is but the one onely man ; yet is both in the inward and outward World. Thus likewise is the similitude [ or form ] of the Seven Metals ; with one property according to the inward World , and with another visible palpable property according to the outward World. 35. From Jupiter the Sphere turneth round , and out of the Severation Mercury proceedeth forth with a broken metal , according to his spirits property ; externally quicksilver , and internally he is a Paradisical working ; he is in his spiritual property the Distinguisher [ or Articulator ] of the words , voyces , and speeches . It is written , God hath made all things by his Word : The heavenly Eternal Mercurlus in his Word , which the Father expresseth in the Enkindling of his Light , and the Expressed is his Wisdom ; and the Word is the Worker , Framer and Maker of the Formings in the Expressed Wisdom . Now what the inward Mercurius doth internally in Gods Power , that likewise the outward Mercurius effecteth in the outward Power in the Created Essence : He is Gods Instrument , wherewith he worketh extrinsecally to death and to life ; in each thing according to its property he buildeth , and breaketh down . 36. According to Saturns property he buildeth , and according to his own property he distinguisheth and † dissipateth the hardness in Saturn , viz. the Enclosed , and openeth it to life : He openeth the Colours , and maketh Forms and shapes , and carryeth in him an Heavenly , and also an Earthly Property ; in the Earthly he carryeth out of the first Desire to Nature , viz. out of Saturn ; Mars , viz. the wrathfulness of the Impression ; for he is his Soul , wherein Mercury liveth ; he giveth him the fiery Essence , and standeth under Jupiter in the order upwards on the Sphere ; for he carryeth the fire-spirit in Sulphur into all Planets , and forms and giveth to each thing its Source , and true spirit of life . 37. Mars in the first Impression is the great Anguish , and causeth the Love-will of the Liberty to separate from him ; and the Severed is called God ; and the Anguish , or Fire-Source , is called Gods Anger , viz. the Wrath of the Eternal Nature : And as internally Gods Love Severs from Gods Anger , that is , from the wrathful Property of the Eternal Nature , viz. Heaven from Hell , God from the Devil ; so also it is effected in the Birth of the outward Nature . 38. Love proceedeth out of the Wrath , and is an Humility , or Submission : Thus likewise it came in the Creation into Order ; therefore Venus standeth in the Sphere on the line of Mars under the Sun , for so is the Separation in Nature ; and so one proceeds forth from another : Its Metal is Copper , the Original whereof is this , That the Love is a Desire , and desireth onely Light and Joy ; for the Materia is made out of the Desires Property : But if the Love-desire shall come to be corporeal in the Impression , then it must resign it self to the wrathful Fiat , viz. to Mars his Desire in the fire , or in the fiery Property ; for the Saturnine Property taketh all into its might , and maketh it Corporeal . 39. Therefore the Metal of Venus is so nigh allyed to gold , by reason of her own Property from the Liberty , but Mars makes it too wrathful , and too spreud ; and because it separates it self out of Mars his fire , it retaineth a great part of Mars his Property in it . 40. Mars his Metal is Iron , for he is the Wrath in Sulphur , in which the fire enkindleth , and ariseth ; his Original with the Materia is in the Austereness of the Desire : Copper doth sever it self in the Generation out of Iron , for it Ariseth from the Will of Venus , and they differ as Body and Soul ; for Mars is the Fire soul of Venus , and maketh Venus Corporeal ; else Venus , as to her own Property , giveth onely water in the mortification in the Salnitral Flagrat ; for her fire is onely a pleasant Shine , Smile , or Love-fire , as she is alone devoyd of other mixture ; and therefore she cannot produce any Corporeal Essence from her own Power and Ability , which is hard and tough ; she is onely the * Mother to her childe without a creatural Soul ; Mars is her Soul , and Saturn maketh her Body . 41. The spirit of Sol may Tincture Mars and Venus , and change them into the highest Metalline Perfection , viz. into Gold , which cannot so easily be effected in Silver , unless it be reduced into the first Maetria , where Saturn , Mars and Mercury are together in the Sulphur , and then it can be done : Venus receiveth its toughness from Saturn , and its redness from Mars ( as the fire . ) 42. Now the Desire of Venus is onely Eager , and longing after Sol , as after her first Mother , whence she springeth forth in her Birth in the first Original ; for the Love cometh forth originally from God , and so it is likewise in the extern Birth in the Figure : The Desire of Venus goeth into Sol , into the Sun , and receiveth in its Desire the Property of the Sun , and shineth from Sol ; she hath a very Peculiar Shine and Lustre , above all the Planets and Stars , which she receiveth from her Mother , and in her Mothers Power consists her Joy , viz. the Pleasant Twinkling Smiling Aspect which she hath in her ; she is in her own Property ( as she is purely alone without the property of the other Planets ) a real Daughter of the Sun ( understand in Sulphur , where all is enwrapt together ) therefore she standeth next under the Sun , as a childe of the Sun ; not that the Sun did generate that Star , for he is likewise created with her , but in the Sulphur without the Creation , meerly in the Generation , it is so , both in the Heavenly and Earthly [ Being , or Principle . ] 43. For God the Father Generateth the Love through his Heart ; now the Sun , by way of similitude , betokeneth his Heart ; for it is a figure in the outward World according to the Eternal Heart of God , which giveth strength and vertue to every Life and Essence . 44. And understand it aright ; As All things proceed from the Word and Heart of God ( which is the Divine Sulphur ) in the Birth of the holy Trinity , and manifest themselves in and through the Proceeded ( or Egressed ) Essence , which is Gods Wisdom ; and yet again do eagerly force and press out of the Egress , in , and towards his Heart and Power , and vehemently long after it , as Paul saith , all Creatures do groan and pant with us to be delivered from Vanity . 45. So also doth the outward Essence in the outward Birth of Metals , Planets , Stars and Creatures ; Each thing longeth after its Center , viz. after its first Mother , whence it proceeded , viz. after the Sun in Sulphur , for it is the Tincture of all Essences : Whatsoever the first Desire with the Impression in Saturn maketh Evil in the Wrath of Mars , that the Sun turns again into good . As the Divine Sun Tinctureth the Anger or Wrath of God , so that the wrathful Property of Gods Anger is changed into a Joyfulness ; so likewise the outward Sun Tinctureth the outward Sulphur , viz. Saturn and Mars , that there is a pleasant Temperature , viz. a growth springing and blooming in all Metals and Creatures ; therefore the Sun is the Center , which Reason will not beleeve ; understand , in the Planetick Orb , and in all Vegetables and Animals . CHAP. V. Of the Sulphurean Death , and how the dead Body is revived , and replaced into its first Glory . 1. ALl Life and Motion , with Understanding , Reason , and Senses , both in Animals and Vegetables , consist originally in Sulphur , viz. in Natures Desire , and in the Lubets Desire of the Liberty . 2. In Natures Desire ariseth the Death and Enclosing , and in the Desire of the Liberty ariseth the Opening and the Life ; for the Liberties Desire Tinctureth the Desire of the dark Nature , so that the wrathful Mother foregoeth her own Right , and freely resigneth to the Liberties Desire , and so the Life groweth in Death , for there is no Life without Light ; but if the Light goeth out in the Essence of the Sulphur , then it is an Eternal Death , which no man can revive , except God move himself in the Lubet-desire in the same Death ; for Death can receive no Life into it , unless the first Desire , viz. the free Lubets Desire , doth manifest it self in the Desire to Nature , wherein the Enclosing and Death is generated . 3. Therefore when Man dyed in the Sulphur , none could have made him alive again , unless the Free Lubet , viz. the Desire to the Eternal Life did again enter into his Phur , viz. into the Birth of the Nature of the humane Property , and moved the enclosed Death , viz. the Center of Nature , and give it self again into the Center , viz. into the Soulike Property , and into the Souls Essentiality and Corporality ; and this was so brought to pass . 4. We know that the right Sulphur is a generation of all Spirituality and Corporality ; so far as concerneth its first Original , where it is heavenly , it is the Generation of the Essence of all Essences : For all , whatsoever Eternity and Time is in it self , hath , and is able to effect , lieth in this Birth ; But now as to the Kingdom of this World it is earthly , viz. a figure of the Eternal ; for in it the Time and Creature consist , and all whatsoever is visible , and invisible . 5. Now Man , and every Life also , as to the Kingdom of this World , was created and generated out of the outward Sulphur ; Man out of the inward and outward [ Sulphur ] and the outward Creature onely out of the outward ; for Man is an Image and likeness of God , and the other Creatures are as a Similitude according to the Figuration in the internal Generation in Gods Wisdom , viz. in the expressed or procreated heavenly Essence , according to both Eternal Principles . 6. But now Man was created Good , and Perfect , according to , and out of all the three Worlds , as an Image of the Deity , in whom God dwelled ; and was even that Essence , what God is , according to Eternity and Time in all the three Worlds ; but a Creature with a beginning , as to the Creature ; and dyed through * Lubet as to the Heavenly and Divine Essence : For the inward Lubet , which was generated in the Center , viz. in the fire , wherein stood the Life in the Divine Essentiality ; that is , that , which enkindled the Essence of the divine Meekness , wherein the Joyfulness or the Angelical Form consisteth ; that ( I say ) turned it self from the inward Lubet of the Liberty and Eternity into the Time , viz. into the Extern Birth , into the Planetick Property , [ it departed ] out of the Pure Divine Element into the four Elements : Thus the inward Divine Essentiality , or inward Corporality , did no longer retain any Leader or Life : and this was the death ; for the Souls fire proceeding from the Fathers Property , turned it self away from the Sons Property , in which alone the Divine Life consists . 7. Thus the Property of the Soul remained naked onely and alone with its Will in the outward Sulphur , and the inward disappeared , and continued stedfast in the Eternal * Unchangeableness , as in an Eternal Nothing , wherein there was no more any Effecting [ or working Efficacy to bring to pass . ] 8. Thus Man with his outward Body lived , barely and meerly to the Time ; the precious Gold of the Heavenly Corporality , which tinctured the outward Body , was disappeared , and so the outward Body stood barely and alone in the Life of Natures Desire , viz. in the Souls fiery Property ; understand in the Form and Property of Mars , viz. in the Wrath of God , who is the Wrath in Sulphur , viz. the Property of Gods Anger and the dark World : but being the outward Body was created out of the Time , therefore the Time , viz. the Constellation with the four Elements , presently obtained the dominion in him ; and the divine Property , viz. the Desire of the Deity ( which Ruled and Tinctured Time , so that there was a holy Life in the Creature out of the Time ) was vanished ; it s own peculiar Love in the divine Desire was turned to water , and it became blinde and dead in the Will and Desire of God ; and the Soul must help it self with the Suns Light. 9. But being that Time hath Beginning and End , and the Will with the Desire hath given up it self to the Temporal Leader , therefore the Dominion of Time destroyeth its own contrived spirit , and so the Body also dyeth and passeth away ; and this is that which God said to Adam , That he should not eat of the Tree , or Plant , of the Knowledg of Good and Evil , of both Properties , * lest he dyed ; as it also came to pass , he dyed in the Sulphur ; The Sul in the Kingdom of God , viz. the Lubet of the divine Liberty , out of which the Light of God shineth , and in which the divine Love , viz. the Love-fire burneth , [ did disappear , and withdraw from him . ] 10. Now there was no remedy for him , unless Gods Desire entered again into his dead Sulphur , that is , into his mort Sul , viz. into the dead [ or mortified ] Essentiality , and again enkindle it with the Love fire ; which came to pass in Christ : and there the Heavenly Body , wherein Gods Light shineth , did again arise . But if this must be effected , then the Love-desire must again enter into the Desire of the Enkindled Anger , and quench and overcome the Anger with the Love ; the divine water must enter again into the Souls burning fire , and quench the wrathful death in the Astringent Fiat , viz. in the Desire to Nature , that the Love-desire , which desireth God , might be again enkindled in the Soul. 11. For Mans † Happiness consists in this , that he hath in him a * true Desire after God , for out of the Desire springeth forth the Love , that is , when the Desire receiveth the Meekness of God into it self , then the Desire immerseth it self in the Meckness , and becomes essential ; and this is the Heavenly or Divine Essentiality , or Corporality ; and therein the Souls-spirit ( which lay shut up in the Anger , viz. in Death ) doth again arise in the Love of God ; for the Love Tinctureth the Death and Darkness , that it is again capable of the divine Sunshine . 12. And as this is done in Man , so likewise it is in the Transmutation of Metals : the Sulphur is shut up in Saturn , viz. in the Death , and yet there is no Death , but a Vegetative Life ; and the outward Mercury is the Life * thereof . Now it the Metalline Body shall come to the Highest Perfection , then it must dye unto the External * Dominator , viz. to the Elements , and come again into such a Sulphur , as it was , when as yet it had not the four Elements on it , but lay onely in the Element in d unity . 13 But now none can reduce it into such a Body , save he onely which hath generated ; He that hath given it the four Elements , He Alone can take them away ; and He that at first made it Corporeal , He must aval it into himself , and transchange it in himself into another Body ; and this is the Sulphur , which hath Mercurius , as its chief Faber in it self . He must again take it out of dark Saturns bowels in the Fiat , and introduce it into his own , and with his own Fire separate the four Elements from it , and reduce it into one ; as God at the last Day will in the Enkindling of his own Fire separate the Essence of the four Elements from the Pure Element , that the eternal Corporality in the Pure Element may Arise * and spring forth : and as in the death of Man the four Elements do sever from the true Man ( who is the Element of God ) and the Heavenly Body remaineth onely in it self ; even so it goeth in the Transmutation of Metals . Process . 14. The Body lieth shut up in a disesteemed Form in Saturn , not wholly in Saturns Property in a dark colour , marked with Mercurius its Father , and Sol its Mother , clothed with Saturn , and manifest with the Life of Mars ; but its Mother is not outwardly manifest and known on it , unless its Faber be enraged with its own Iniquity ; which yet cannot be , except an Alienate be applyed , whereby its Propriate is enraged ; and then ( if his Anger be set on a fire , or fury ) he becometh so very hungry and thirsty , and yet can finde no refreshment in it self ; then it seizeth on its Faber who hath made it , and fighteth against its Creator , as the earthly wicked man against God , so long , till he devoureth and consumeth himself , as a fiery - [ pestilent ] Poyson consumeth the Body , unless you remedy , stay , and allay its hunger ; yet there is none that can still this horrible Hunger , but God himself who hath made him ; and if he assists not in due time , then the Hunger in the Wrath consumes the Body , and puts it into the eternal Darkness . 15. This Hunger desireth nothing but the Mercy of God , that he might be freed from the Anguish of Hell ; but this he cannot obtain of himself , for he is shut up in the Anger of God ; and his dear Mother , which nursed him in the beginning , is also shut up in Death ; but if God sheweth his Grace , and gives him again of his Love , then the Anger is dismayed * at the Love ; and this is a Flagrat of great Joy : for he again tasteth the sweetness of his dear Mother , and then he knoweth full well , that he hath been so vile and wicked , and repenteth of his Iniquity ; and will turn and mortifie the old Adam , and cast it away from him . 16. So the Artist taketh him presently away with the old Adam from the strange Anger , and layeth him in a soft bed ; for the old Adam is sick , and will dye ; and then his own Faber in the old Adam is * in the Love of God , which destroyed the Anger , and will make a young childe , and rejoyceth in the childe : and the old Adam grows sick , and weak , wholly dark , and swart , and dyeth ; and the four Elements † go out from him with their colours : so the Faber gives him even Leave to go , and continually laboreth on the new Body , which shall arise from Death ; and none seeth his labor , for he worketh in the dark . 17. But the Artist takes no care about the * work , but giveth the Faber his own food , till he seeth that a Vegetative Life appeareth in the dark Death with a new colour out of the black ; and then , when the new Man is ready , the Artist cometh , and brings the Soul , and gives it the Faber ; at which the Faber is dismayed , that another Life cometh into him ; and he puts the Soul into the new Body , and goeth inwardly in the Anger : Thus the new Man ariseth in great Power and Glory from Death , and bruiseth the Head of the old Serpent in the Anger of God , and passeth through the Anger , and the Anger can do him no harm at all . Whoe'er thou art , that hereunto art born , Thou hast a chosen work , no way for lorn . CHAP. VI. How a Water and Oyl is generated , and of the difference of the Water and Oyl , and of the Vegetable Life and Growth . 1. ALl Life , Growth , and Instigation , consist in two things , viz. in the Lubet , and then in the Desire ; the Lubet is a free Will , and as a Nothing in comparison to Nature ; but the Desire is as a Hunger : in the Desire ariseth the moving Spirit , viz. the Natural , and in the Lubet the Supernatural , which yet is * Natures , but not out of its own property , but out of [ or from ] the property of the Desire . 2. The Desire is the Instigation of the Essence , viz. an Hunger , and the Lubet is the Hungers † Essence , which it taketh into it self ; for the Desire is only an hungry Will , and it is the natural Spirit in its Forms ; but the Lubet is out of the Liberty : for God is desire-less as concerning his own Essence , in so much as he is called God ; for he needeth nothing , All is his , and he himself is All. 3. But he hath a Lubet-will , and he himself is the Will , to manifest himself in the Lubet ; yet in the free affection-less Lubet no manifestation can be effected , for it is voyd of Desire ; it is as if 't were nothing in respect of Nature , and yet it is All ; but not according to the Desire , viz. according to Nature , but according to the satisfying of Nature , it is the satisfying of the hungry Desire , viz. of Nature ; it freely and willingly gives it self into the Hunger of Nature ; for it is a Spirit without Essence and Desire , wholly free as a Nothing : but the Desire doth essentialize [ or materiate it ] in it self , and that according to two Properties , viz. one according to the Eternal Liberty , which is free from the Source ; and the other according to the Desire , which giveth a vegetative Life , viz. a growing , or a giving forth it self . 4. The Free Essence is , and giveth an Oyl , and the Desires property giveth a Life of the Oyl ; the Oyl is a Light , and the Desires property giveth to the Light the Essence , viz. the Fiery property , so that the Light shineth , as is to be seen in the Fire and Light , and the free Lubet remaineth yet a free Will in it self , but giveth its Meekness , viz. a free Resignation into the Desire , that it cometh to Essence and Lustre : its Will is only good , it hath no other Desire save only to be good , meek and pleasant : there is also no other possibility therein ; for * it is . as a Nothing , wherein no disturbance or Source can be , but it is the Meekness it self . 5. But being it cannot be a Nothing , by reason that it is a Cause and Beginning of the Desire , therefore it giveth it self freely , as the Sun-shine freely gives it self into every property ; and the Desire conceiveth [ or taketh ] this free Lubet , viz. the Lustre or shine of the Abyss of Eternity into it self , and makes it in it self into Essence according to its property ; so much property as is in the Desire , so much also there is of Essence ; and we are to consider , that when the free Lubet doth give in it self into the Hunger of the Desire , that the Desire then maketh out of the free Lubets property a Similitude according to the Liberty , which is as if 't were nothing , and yet is ; this is a Water and Oyl . 6. But seeing the Desire , that is , the Hunger , is filled with the free Lubet , it maketh its own property in the Essence of the Liberty also to Essence ; its Essence is Water , and the Essence of the free Lubet is an Oyl . Thus a two fold Property ariseth in one only Spirit , viz. a fiery [ Property ] according to the property of the Desire , and a joyful or Lucid Property according to the Liberty . 7. The fiery * giveth in its Essence , viz. in its Water , a sharpness from the austere Desire , which is saltish , or a Salt ; and from the fiery Anguish a Brimstone , whence in the Impression , and Creation of the World , are made stones , earth and metals , so also the Elements and Stars , all according to the forms in the Desire ; and the oleous property giveth its Meekness , viz. a Love-Lubet , wherein the fiery is impressed with the Desire , and maketh Corporality , and the oleous giveth it self out in its Meekness , and maketh the Vegetable Life , viz. a springing and growing in the fiery Impression , whereinto the Fire must give its Essence and Instigation , viz. the vehement * Compunction in the Attraction of the Desire , which is the Severator in the Corporality , viz. the Distinguisher , Carver and Causer of the Essence and Multiplicity [ or Variety . ] 8. Philosophers have called this Form Mercurius from the anxious inciting Sphere , which is the Cause of all Life and Motion , and a Faber in the oyly and watry Property . 9. Thus we are to search and find out the Great Mystery , how there is an Oyl , Brimstone and Salt in every thing , and how it doth arise ; for God hath made all things out of Nothing , and that same Nothing is Himself , viz. a Love-Lubet dwelling in it self , wherein there is no affection ; but now the Love-Lubet would not be manifest , if it remained One in the Stilness without Essence , and there would be no joy or moving therein , but an Eternal Stilness . 10. But * being he introduceth himself into Essence through the Desire , his eternal Stilness becomes an Essence and working Power , and that with two Properties , viz. in an Oyl , in which the working Power is a good Spirit according to the property of the Love-Lubet , which resisteth the Desires Wrath in the Brimstone , Salt , and poysonful Mercury , and appeaseth and healeth his poysonful Hunger with the pleasant Meekness ; that which Mercury destroyeth with the Raging * Sphere of his own Property , that the Lubet of the Love. Oyl doth again heal : and thus there is Good and Evil in each Life , and yet there is no Evil in any thing , unless the Good , viz. the Love. Oyl famish in its own Lubet , which falleth out in the Forms of the Impression of the Hunger of the Desire . 11. That is , if the Hunger-spirit doth in its own Forms too much impress it self [ long , or imagine ] after it self , and too eagerly hunger after its own manifestation , it cannot take the free Lubet , which appeaseth its Hunger , into it self ; for Natures property must be sincerely bent and inclined to the free Lubets property , viz. to Gods Love ▪ Ens , and wholly direct its Hunger after Love ; and then the Hunger receiveth the Love into it self , and maketh the same essential in it self , and is no longer a famished dark Hunger , which rageth in it self , and raveth as a poysonful Mercury ; but the Hunger becomes a Love-desire , which is called Gods Nature , and the hungry , fiery [ Desire ] is called Gods Anger ; and in the outward Nature it is called a Fire , but in the inward Worlds property , where the Desire doth Energize in the property of the free Lubet , this Desire is called the divine Desire , wherein the fiery Love burneth , and whence the Joyfulness proceedeth ; for the free Lubet doth therefore give it self into the austere Desire , that it may bring forth a fiery Love , viz. a Joyfulness , which could not be in the Still Lubet ; for where there is a stilness , there is no joy , or motion . 12. Now the free Lubet , viz. Gods Property , doth manifest it self through the fiery Property , and the flery Property maketh the free Lubets Essence , viz. the Oyl which ariseth in the Impression of the Desire to a Light or Lustre ; for the Austere Desire giveth the Anxious darting Flash , viz. a Sulphrous Spirit , and the Meekness of the Oyl gives its Love into it , and dispelleth the Intracted , viz the Darkness , and manifesteth the Eternal Liberty , viz. the Nothing , and this is now the Seeing . 13. For when the Fire-splendor tasteth the sweetness of the Light , then the Fires-desire reacheth after the Meekness , and the Meekness of the free Lubet is as a Nothing wholly incomprehensible : Now the Hunger of the Desire comprehends its own Essence , and devours it , and makes it to Nothing ; this is the Darkness , which is the Hungers Essence , which the fiery Hunger devoureth through the property of the Light , or free Lubet : as we see , that so soon as the Light shineth , it depriveth the Darkness of its Power ; therefore God is a Lord over all Beings , for he is the eternal Power and Light : A Similitude whereof we see in the Sun , that it is Lord of the Darkness and of all Essences , and ruleth whatsoever groweth , liveth , and moveth in this World. 14. Further , we are to consider of the manifold Salts , how they take their rise in the Original , and sever into many Properties . In the Original of the Impression , viz. in the Verbum Fiat , a two-fold Salt doth arise : The first is spiritual , and giveth the sharpness in the Essence of the free Lubet ; it is a Severizing , or a sharpness of the Powers : The other Salt is the sharpness of the Impression , according to the property of the Astringent Austereness , which is the Anguish in the Impression , that is , Brimstone , and the essential property is Water . 15. The Water is the senceless mortal property of the Salt ; and the Sulphrous , which is from the Anguish , is the property of the quick Salt ; for it hath the Sting of Motion viz. the Mercury in it , which maketh the Life's form , and yet the Brimstone is not the Salt , but it is the Anguish in the Impression , which also comes to be Corporeal . 16. The Salt is the sharpness in Brimstone , as to the Astringency ; the Salt causeth the Anguish to be Corporeal ; and so Salt dwelleth in the Brimstone , and is the Brimstones sharpness , and preserveth the Brimstone in the Corporeal Essence , and also the spirit of the Brimstone , that it falleth not to dust : the Salt impresseth the Powers of the Anguish , and the impressed Life is the Mercurial Life ; the same is the Life of the Anguish , viz. of the Brimstone , and severizeth the Materia according to the Forms to Nature , and the Materia of the free Lubet into two Essences , viz. into a watry and oyly , and then into a Corporeal . 17. The Corporeal is two-fold ; both according to the Darkness , and the Light : according to the property of the austere Desire it maketh in the watry [ property ] a Sand , or stony nature , whence the Stones have their Original ; understand out of the Sulphrous , viz. out of the Brimstones Water . 18. The other Property , * as to the mortification in the Salnitral Flagrat , is the common running Water ; the other Corporeal [ Water ] is the Metalline Body , from the free Lubets property in the Impressed Form ; and † from the watery Property ( where the Brimstone is in the Water ) it produceth Trees , Herbs , and all whatsoever groweth in the earthly property , viz. in the mortified or dead Substantiality , which yet hath a * senceless Life , viz. a Vegetative . 19. The Oyly Property is also two-fold according to the Impression ; viz. one part forceth again into the Liberty to be free from the Wrath of the Impression , which is the Good Spirit , viz. the Light in the Oyl : the other part yeeldeth it self into the Anguish of the Brimstone , and remains in the Corporality , and doth unite and apply it self in each thing according to the Salt-property of the thing ; as in a fiery Salt , it is fiery ; in a bitter Salt , it is bitter ; in an astringent [ or Source Salt ] astringent , &c. 20. The first property according to the Light is sweet in all things , and the other property of the Oyl is according to the form , viz. the taste of the thing , let it be either sweet , sowr , astringent , sharp , or bitter , or how it will ; as is to be found out and known in Herbs : in some it is a bitter poyson , and in some again a healing of the poyson ; but if the poysonful property be broken by Mercury in the Oyl of Meekness , then the Love of the Light doth incline it self also into the Oyl , for the Original of both is from one Will , but it is altered in the Impression : As the Devil , when he was an Angel , changed himself into a poysonous devilish property , and Adam out of an heavenly into an earthly [ property . ] 21. Whatsoever groweth , liveth , and moveth in this World , consisteth in Sulphur , and Mercury is the Life in Sulphur , and the Salt is the Corporeal Being of Mercury his Hunger , albeit the Body is manifold ; according as the property of the Brimstone and Salt is , according to the same property is also the ingrafted Oyl , which springeth up all along in the Power ; for the Oyl maketh the Power [ or vertual Influence ] in each thing . In the Oyl of the Impression , viz in the Impressed Oyl , is the other Oyl , viz. the Spiritual , which gives us Light , but it hath another Principle ; it receiveth no other Source into it but the Lubet of Love , it is divine Essentiality : therefore Gods own Essence is nigh unto all things , but not essentially in all things ; it hath another Principle , and yet inclineth it self to all things ; so far as the thing hath any thing of the divine property in it , it receiveth vertue from the divine property , be it either a Vegetable or Animal ; for there are Herbs and Trees , and also Creatures to be found , in which something of the divine Power is couched , wherewith in the Magical Cure the false Magick , viz. the corrupt evil Oyl can be resisted , and changed into a good Oyl . 22. All sharpness of taste is Salt , let it be whatsoever it will in this World , nothing excepted ; and all Smell proceedeth from the Brimstone , and Mercury is the Distinguisher in all motion [ or affection ] both in the smell , power , and taste ; but I understand by my Mercury , the Sphere of the Birth of all Essences , as is before mentioned ; not a dead Mercury , but a living one , viz. the Strongest , according to the property of the dry Poyson , &c. 23. Now it doth behove the Artist and Physician to know these things , else he cannot Cure any sickness or disease , unless he hits on it by chance , if he knoweth not wherewith the Oyl is poysoned in the body and what kind of Hunger Mercury hath in the sickness , and after what he hungreth ; for if he may * obtain the Salt according to the property of his Hunger ( after which he is desirous ) with such an Oyl as he fain would have , then is the sickness over very presently ; for he turneth his Oyl again into the property of the Love of the Light , whereupon the Life begins again to shine bright . 24. For every disease in the body is nothing else but a corruption or poysoning of the Oyl , where-from the Lifes-light burneth or shineth ; for when the Light of the Life shineth or burneth clear in the Oyl , it doth expel and drive away all poysonful influences and operations , as the day expelleth the night . 25. For if the Oyl , out of which the Life burneth , be infected [ or inflamed ] with a poysonful Mercury or Salt , let it be done either from the Constellation or Salt of Meat , viz. from a contrary Source , whereby a loathing [ or nauseous detestation ] ariseth in the oyl , which the Oyl would always spue out , whereunto Mercury doth help : then Mercury doth eagerly travel and perplex it self in the Sulphrous fire more and more , and continually laboureth to drive forth the Abominate , but doth only inflame it self in it self in this austere Endevor , and more & more enkindle its inward Form , whereupon the Oyl groweth more dark and poysonful , until at last the Oyl becomes wholly waterish and earthly , and then the Light , and also the Fire , extinguisheth , and Mercury with the Sulphrous Spirit departs from it , as when a Candle is put out . Thus Mercury passeth out with the Sulphrous Spirit in Deaths baneful * Steam , until he also be famished ; for a time he may help himself in the Syderial Body , which passeth along with it ; but when Mercury in the Spirit of the Great World hath consumed and starved its property , then is the Temporal Life wholly gone ; for so soon as the Light of the Vital Oyl extinguisheth , the Elemental Body falleth down into putrefaction , viz. into the Fiat , whence it came to be ; and then this Time endeth in the Creature , which is the Death , Dying , or Departure ; and from thence there is no Deliverance or Return , unless the heavenly divine Mercury doth once more move it self in him , which yet cannot be , except there hath bin a good property of the Oyl in him , viz from the divine Essentiality ; in this property , which is capable of the divine Essentiality , the Light doth only enkindle it self again . 26. For the divine Essentiality , or this heavenly Mercury , changeth the dead Oyl again into his , and becomes its Life ; for the outward Mercury , which hath ruled the Life , returns not again , it hath only been for a time a Mirror of the Eternal , but he is changed into another Source ; for being suffocated , he passeth again into the Mystery , whence he at first proceeded in the Creation of the World , and the body also goeth into the same Mystery . 27. Thus it remaineth and belongeth yet to another motion of the Deity , viz. to a Separating , where the Evil , wherein the Death was , shall be separated from the Good , and the Verbum Fiat shall restore and bring forth that which hath fallen into it in Death . 28. The Physician is to know , that in the strongest Mercury , which is most poysonful , the highest Tincture lieth , but not in Mercury his own property , which must be * broken ; for his own property , even from the Centre , is the anxious poysonful Life : but he hath another property in him , viz. an Oyl from the Light , whereby he is so strong and potent , which is his food and preservation ; if this may be severed from him , it becomes a Tincturing , and mighty Enkindling of all obscured Lives , viz. of all Diseases and Sicknesses ; for in this Oyl lieth the joyful Life , and it is an Hunger after Life , viz. that it might enkindle the weak , and lift it up on high . 29. In a Toad , Viper , or Adder , or the like poysonful Beasts , Worms , or Insects , the highest Tincture is to be found , if they be reduced into an oyly Substance , and the Wrath of Mercury be severed from * them ; for all Life , both external and internal , consists in Poyson and Light , as we understand , that the Wrath and Anger-fire of God is a Cause of the divine Joyfulness : The like also we are to know is externally ; for all Life devoyd of the poysonful Mercury is amort , and an * abominate , and accounted as Dead . 30. Now Mercury is an Enkindler of the Fire , and every moving Life consists in the Fire ; and albeit some Creatures dwell in the Water , yet Fire is their Life , viz. the poyson-gall , wherein Mercury manageth the Life ; but the Water in the Gall is a Poyson , wherein an Oyl is hid , in which the Life in Mercury doth burn and shine : of which thou hast a Similitude : If in a Creature there be a strong poysonful Mercury , of a dry quality , that Creature is strong , bold , couragious , and potent , which hath also a clear Oyl in it ; for the fiery property of the Mercury consumeth the waterish , but if its fat be enkindled , it yeeldeth a clear Light , much more would it be , if the watery property were severed from the oleous . CHAP. VII . How Adam in Paradise , and Lucifer , was a fair Angel , and how they were corrupted and spoiled through Imagination and Pride . Process . 1. WE will give an occasion of Consideration unto the earnest Searcher and Seeker , and if he apprehends our meaning , he shall indeed be able to find the Noble Philosophers Stone , but so that he be chosen thereto by God , and his Life also standeth in the Heavenly Mercury , otherwise we are a Mystery unto him , and we will represent it unto him in Similitudes , in the most manifest , and yet Mystical manner . 2. When Adam was created in Paradise , the Heavenly Mercury did then lead him ; his Life burned in a Pure Oyl , therefore his Eyes were Heavenly ; and his Understanding did excel Nature , for his Light shone in the Oyl of the Divine Essentiality , the external waterish Property was not manifest in his Oyl ; he was Iliastrish , that is , Angelical , and became in the Fall Cogastrish , that is , the waterishness in the mortal Property was manifest in his Oyl , and penetrated , so that the Mercury in him became an Anxious Poyson , which before in his Oyl was an exaltation of Joyfulness . 3. For the Salnitral Flagrat in the Impression in the Coldness , viz. according to the Saturnine Property , was thereby elevated , and got the Dominion , as a cold Poyson , which ariseth in the Impression of Death , whence the Darkness was generated in the Oyl , and Adam dyed to the Divine Light ; to which the Devil * perswaded him † by the Serpent , that is , by the Essence and Property of the Serpent ; for the Kingdom of Wrath , and also the outward Kingdom , was manifest in the Serpent ; for it was more subtle then any Beast of the field , and this subtlety Eve desired ; for the Serpent perswaded her , that her eyes should be opened , and she should be as God , and know good and evil . 4. Which also was the Will of the Devil , that he would know Evil : and in the Enkindling to the Knowledg in Mercury he became corrupt and dark ; for he entered with the Imagination , according to his Condition , Knowledg and Desire , into the fiery Byss ; and Adam , according to his Knowledg and Desire , went into the cold Byss into the Impression , into the procreated waterish Property in the Salniter , where both Kingdoms stand severed : He desired to prove and taste the watery Mercury , in which is the Mortal Poyson ; and Lucifer [ desired ] the fiery Mercury , which giveth Strength and Might ; whence his Pride arose , viz. out of the fiery Mercury : But both , viz. Lucifer , and also Adam , lost the Oyl of the Meekness of the Divine Essentiality . 5. Now we are to consider of the Serpent , which deceived Adam with its craft ; How it was , and what its subtlety was , after which Adam & Eve did Imagine ; wherefore they did eat of the forbiden Tree which was Evil and Good , and how they did eat Death thereby ; and what their Salvation and Restoration is naturally , and properly ; what Evil and Good is ; what the Property of the eternal Life , and then the Property of eternal Death , is : what the Cure is , whereby the Sickness introduced by Adam , and its death , may be healed , and restored both to the Temporal , and Eternal Life . 6. Let the Reader attend unto the sence and meaning ; for we have not the Ability to give this into his hands , that onely belongeth unto God ; but the Gates shall stand open for him , if he will enter in ; if not , * flattery avails him not . 7. The Devil was a fair Angel , and the Serpent the subtle Beast , and Man the likeness of the Deity ; now all three were † corrupted by Imagination and Pride , and got the Curse of God for their false Lust , [ or cunning . ] 8. All whatsoever is Eternal , proceedeth originally from one Ground , as Angels and Souls ; but the Serpent is not out of the Eternal Ground , but out of the Beginning , as we have before given you to understand , how * with the Enkindling of the fire in the Salnitral Flagrat , two Kingdoms SeVer , viz. Eternity and Time ; and how the Eternity dwelleth in the Time , but yet onely in it self ; but yet so nigh unto the Time , as Fire and Light which are in one another , and yet make two Kingdoms ; or as Darkness and Light dwell in each other , and the one is not the other . The like we are to consider of the inchoative poysonful Mercury in the Devil , and in Man , and in the Serpent also ; how an Oyl corrupteth , and yet the Essence or Being of God is not hereby at all corrupted , but entereth into it self , viz. into the Nothing ; and the Creatural Mercury , which Ariseth , or is begotten with the Beginning of the Creature in the Creature , goeth out a of it self , that is , out of the Eternal into Time , viz. into the Beginning of the Creature : It desireth its own self , that is , the Beginning ; and will be its own , or a Selfist , and forsaketh the Eternity , into which it should be wholly confined and resigned with its Desire , and bring its Hunger thereinto ; and then its Poyson-Source would not be manifest . 9. For whatsoever doth hunger after the eternal Nothing , viz. after the quiet meek Liberty of God , that is not manifest to it self , but it is manifest in the Still Liberty , viz. in God , for as the Hunger is , such is also the Essence in the Hunger ; each Hunger , or Desire , maketh it self an Essence according to the Property of the Hunger , or Desire . 10. Thus the Devil maketh [ or causeth ] in himself his Darkness ; for he went with his Desire into himself , into the Property of the Center to the Desire , and forsook the Eternity , viz. the Nothing , that is , the Lubet of Love ; so that he enkindled himself in his Poysonful Mercury , that is , in the Forms unto Life in himself , and became an anxious Fire-source in the Darkness ; as wood that is burnt to a coal , which onely gloweth , and hath no more any true light in it , also no oyl or water ; so it went with him . Now in his own Property , viz. in his Lifes-Forms , there springeth forth nothing but a stinging envious Property , where one Form doth hate and annoy the other , and yet do so beget each other . 11. And so was the Serpent likewise , yet not by its own Aspiring Haughtiness ; but when God said , Let all sorts of Beasts come forth , each according to his property [ or kinde , ] then came forth Beasts out of every Property of Nature , as it was manifest in the Se Veration , when God moved himself to the Creation ; for the Devil would domineer over the Love and Meekness of God , and d put his Desire also into the Anger , that is , into the Austere Might , where the Poyson-life Ariseth , viz. into the Fiat of the wrathful Property , out of which Form are proceeded Vipers , Serpents , Toads , and other venomous worms ; not that the Devil hath made them , That he cannot : onely as the Desire was in the Impression of the Fiat , such also was the Creature in the Evil and Good. 12. For in the Impression of the Fiat , in the Original of the outward Mercury , viz. of the Life , which is manifest to it self internally , was the SeVeration , where God and the World Sever , viz. God h inwardly , the World * outwardly , as a Similitude of the Abyss , or a Looking-glass of Eternity ; even there the inward Wrath , whence God is called an angry zealous God , and a consuming fire , manifested it self externally in figures , as in a Similitude of the inward Birth in the Center ; like as the Eternal Lubet , which He is himself , stirreth up [ awakeneth ] and causeth the Desire to the Nature of the eternal Manifestation , and gives in it self into the Desire , and turneth the Wrath of the Desire into Joyfulness . 13. Thus it is also with the Serpents † craft ; in the highest Mercury is the highest sharpest proof of all things : the more poysonful a thing is , the more sharply it proveth a thing ; for the a sharpest Taste and Smell consists in the great Poyson , viz. in a Dying Source . 14. And as the Eternal Light is u generated out of the Fathers sharpness , that it attains the Shine , and goeth forth with its own Source through the sharpness out of the Anguish-Source again into the Liberty , viz. into the Nothing , where the Light , by reason of the Fires-Source and Property , becomes also a Desire , which is the Desire of the Divine Love and Joyfulness ; in which Desire , Mercurius , the Eternal Word , or the Understanding of Eternity , or Deity , is rightly Considered and Named : and this Efflux from the Fire ( understand from the Eternal Magical Spiritual Fire ) is a Procreation , viz. of the Word of the Power , Colours , and Vertue : and this Desire of the Same Mercury , or Word , doth also * immodelize the Power into its own Desire , and maketh it essential ; which is the Meekness and the Love , which quencheth the Wrath of the Eternal Father , viz. of the Eternal Nature-Desire with Love , and changeth it into Joyfulness , where the Name of God hath its Original from Eternity . This immassed Essentiality d causeth two Properties , viz. one Oleous , which is Heavenly Essence , a cause of the shining of the Light ; and also a Powerful [ Property ] from the Motion of the Eternal Impression , or Desire of the Father after the Birth of the Son ; whence the Divine Ayr ( as the Power through the Shine of the Light ) proceedeth forth out of this Love-fire , which is the Spirit of God. 15. In like manner know this , That the Eternal Love ( understand the Essence , viz. the Heavenly Essentiality ) hath given it self forth into the Creation with the Verbum Fiat , to * set the Fathers Anger , viz. the form of the Eternal Nature , into the highest Joyfulness , and to set forth the likeness of the Eternal Generation , and where the Nature of the Wrath was most elevated through the Fiat , there also the Desire did most incline it self towards the Liberty , to be free from the Wrath , and to bring it into the † Kingdom of Joy , whence the great and deep Knowledg is Arisen , and also the most precious and highest Tincture ; understand the Desire of the wrathful Hunger * received that into it self after which it hungered , viz. the Liberty ; for all things were created good in the beginning , also the Devil was good while he was an Angel , so also the Serpent [ was good in its Creation before the Curse . ] 16. But being the Devil went into the highest Fires-Desire , God departed from him , as a light that is put out , or extinguisheth in a Candle , and afterwards he lived according to his own Desire . 17. But seeing he knew that there was such a Tincture in the Serpent , and the Serpent being created out of the beginning of Time ; therefore he a insinuated with his Desire into the Serpent , and took possession of the Serpents Tincture , and wrought forth his Desire through the Serpent against Man , to introduce him to long after the Serpents Property : For the Serpents Tincture was from both Originals , viz. out of the deadly Mercury from the Dying in the fire , viz from the coldness in the Impression ; and then also from the Wrathful [ fiery Property in the Impression . ] The cold Impression is earthly , which Ariseth from the Wrath , viz. from the Dying in the Wrath , in the Impression ; and the fiery [ Impression ] ariseth from the quick Poyson of Mercury , in which Property the Spirits life consists . 18. Thus Adam and Eve were infected with the Devils Desire through the Serpent , viz. through the earthly , deadly Property of the Serpent ; and also [ through ] the wrathful poysonful living Property of Gods Wrath according to the Devils own Property ; and was inflamed in his Divine Oyl , that is , in the Heavenly Essentiality . 19. Even then the Divine Light , which shone out of the Divine Body of the Heavenly Essentiality , was extinct unto him ; for the Curse seized upon the Soul. Now Gods † cursing is a withdrawing ; viz. the Divine Power , which was in the Body , departed into its own Principle ; and his holy Oyl ( wherein the Power of God dwelt , and had made a Kingdom of Joy , viz. the Paradise ) became a Poyson . 20. For the Earthly Part according to the mortifying of the water , viz. the Cogastrish Property , was manifest ; and forthwith Mercury , ( viz. ) the coldness in the Deaths Property , got he Dominion , whereas before he was as it were * swallowed up in he divine Power : Thus Adam dyed unto God , and lived to Death ; here it was necessary , that God should regenerate him ; and therefore the Serpent was cursed , because it had served , and willingly obeyed the Devil . 21. Thus we understand what lieth hid in the greatest Anguish , viz. in the strongest Mercury , viz. an Oyl , which Cureth and Tinctureth all Diseases ; but the cold Poyson , viz. the Deaths-Source must be done away , and put into a fiery [ property ] which is desirous of the Light ; for God created all things good in the beginning , but through his Cursing or withdrawing the Evil came in ; for when Gods Love-desire dwelt in the outward Worlds-Source , and Penetrated it , as the Sun the Water , or the fire an Iron , then the outward World was a Paradise , and the divine Essence sprang forth and budded through the Earthly , the Eternal Life through the Mortal ; but when God cursed it for mans sake , the mortal [ * Life ] was manifest in man , and also in the fruit of which man should eat , which property before was only manifest in the Tree of the Knowledg of Good and Evil , on which Adam and his wife were Tempted , whether their Desire would enter into the Eternity , viz. into Gods Essence , or into the Essence of Time , into the living or mortal Oyl , in which Source the Souls spirit would live , that is , burn . 22. Thus by Gods Curse or withdrawing the Heavenly Body was shut up , and the Anger-Source set open , and so [ the Heavenly Body ] lieth still shut up : but seeing Man by the Eternal Mercury , that is , by the Word of Divine Power , was in one part formed out of Eternity into Body and Soul , none could * disclose the Poyson-death , and destroy the mortal Mercury , and change it again into the Lights-Source , viz. into the Source of the divine Joyfulness , save only the very divine Mercury , viz. the Power and the Word of Life it self ; for the Serpents poysonful earthly property was manifest and stirred up in man ; therefore when Gods Word did pity the Corruption of man , and did again * embrace him , he said , The Seed of the woman shall bruise the Serpents head , and thou ( understand the Serpents poyson or fire ) shalt sting him in the Heel . 23. Herein now lieth the Philosophers Stone , [ to know ] how the Seed of the Woman bruiseth the Serpents Head , which is done in the Spirit and Essence , Temporally and Eternally ; the sting of the Serpent is Gods Anger-fire , and the Womans Seed is Gods Love-fire , which must be again awakened , and * illustrate the Anger , and deprive the Wrath of its might , and put it into the divine Joyfulness , and then the dead Soul , which lay avalled in Gods Curse , doth arise : when the poysonful Mercury , which resembleth Gods Anger , is Tinctured with Love , then the Deaths Anguish in Mercury is changed into the highest Joyfulness and Desire of Love , which doth again make a Love-essence in it self , viz. an heavenly Body out of the earthly : when Mercury is changed into an heavenly Source , it desireth no longer [ or more ] the earthly mortal Life ; [ it desireth ] not the four Elements , but only the One , wherein the four are contained , as it were avalled ; as the Light holdeth the Darkness avalled in it self , and yet the Darkness is in it , but not manifest in the Light ; as God dwelleth in Time , and the Time comprehends him not , unless it be translated and wrapt up into Eternity , that the divine Light doth again shine in its Source , and then the Time is manifest with its * Wonders in the Eternity . 24. On this wise also is the Process of the Wise men with the Precious Stone : There is no nearer Consideration of the same , then to consider [ and know ] how the Eternal Word , viz. the heavenly divine Mercury in the divine Power is become man , and slain Death , and the Anger in man , viz. changed the Mercury into the divine Joyfulness , whereby the humane Mercury , which before lay shut up in Gods Anger , viz. in the Source of Death , doth with its new enkindled Desire , which now is called Faith in the Holy Ghost , attract divine Essentiality , viz. Christs Body unto it self , and setteth it self in divine Power and Light above the Anger of God , and the Poyson of the Serpent , and bruise the head of the Anger , viz. the poyson of Death with the Life of divine Joyfulness , that is , the Anger was Master , but in the Light it became a Servant , which now must be a cause of the Joyfulness , as it is most plain , clear , and manifestly made known and shewn unto us in the Mercurial Life . 25. Now observe the Process , and meditate thereon , ye dear Children of Wisdom , and then ye shall have Enough * Temporally and Eternally ; do not as Babel doth , which tickleth and comforteth it self with the Philosophers Stone , and boasteth of it , but keepeth only a gross Masons-Stone shut up in Poyson and Death , in stead of the † precious Philosophers Stone ; what is it for Babel to have the Stone , when as it lieth wholly shut up in Babel ? It is as if a Lord bestowed a Country upon me , which indeed was mine , but I could not take possession of it , and remained still á poor man for all that , and yet I boasted of the Dominion , and so had the Name , and not the Power : Even thus it goeth with Babel about the precious Stone of the New-birth in Christ Jesus . 26. In the Sweet Name , Jesus Christ , the whole Process is contained , what , and how the New-birth is out of Death into Life , which is very clearly understood in the language of Nature ; for the Name Jesus is the property of the free Lubet of Eternity , which yeelds it self into the * Centre of the Pregnatress , viz. into the Fathers property , and figurizeth it self in the Centre in the Fathers property , viz. in the Fathers Fire , to a word of Eternal Power . 27. Understand , the Father , viz. the Fathers fiery Forms , do figurate [ shape ] this divine Voyce essentially in it self in the Lubet of the Liberty ; that is , the Fathers fiery property maketh it self in the divine Essence of the eternal Love to a Mercury of Ioyfulness ; for the Fathers property is the Fire-source , and the Sons , viz. the eternal Lubets property , is the Love-source ; and yet also there would be no Desire of Love , if the Fathers Fire did not enkindle it , and make it moveable , viz. denrous ; from the Fire ariseth the Desire . 28. The Father of all Essences begetteth this holy Desire through his Fire-source , which is now his heart of Love , which giveth in his Fire the shining Lustre and Splendor , even there the Wrath in the Fires-property dyeth from Eternity to Eternity , and is changed into a Love-desire . 29. Thus observe it ; the free Lubets property is here in the Fires property called Christ , which signifieth in the language of Nature a * Potent Champion , depriving the Wrath of its Power , a Shine of the Light in the Darkness , a Transmutation , where the Love-Lubet ruleth over the Fire-Lubet , viz. over the Wrath , the Light over the Darkness : Here the Seed of the Woman ( understand of the free Lubet , in which there is no Source ) bruiseth the Head of the Wrath of the Eternal Nature , viz. of the Eternal Desire ; for the Fires property is rightly called the Head , for it is the Cause of the Eternal Life ; and the Liberty , viz. the free Lubet , or the Nothing , is rightly called the woman ; for in the Nothing , viz. in the Liberty * of all Source , consists the Birth of the Holy Trinity of the Deity . 30. Now the Fire giveth Life , and the free Lubet giveth Essence into the Life , and in the Essence is the Birth , where the Father , viz. the Eternal Ground , begetteth his Essence , viz. his Heart out of the Abyss in Himself , that is , out of the Abyss in Himself into a Byss ; the Son * is the Fathers Byss : Thus the Father remaineth in Himself , as touching his own property only , the Byss of the Eternal Nature ; and the Son remaineth in the Father , the Byss of the Power and Kingdom of Ioy ; a resemblance whereof you see in the Fire and Light : And thus the Son Tinctureth the Father with the Liberty , viz. with the Nothing , and the Father Tinctureth ( the Son ) the Nothing , that there is an Eternal Life therein , and no more a Nothing , but a Sound or Voyce of the Manifestation of the Eternity . 31. Thus , dear Philosophers , observe here the Ground how you should Tincture ; seek not the Son without the Father to Tincture therewith : it must be one * Body ; the Serpent-bruiser lieth therein aforehand ; for the Seed of the Woman hath not bruised the Serpents Head without the Humanity , but in the Humanity : The Source of the divine Lubet ( understand of the Love ) manifested it self through a † Resurrection in the humane Essence , and became manifest in the humane Life , and Tinctured the Wrath of Death with the Blood of the divine Tincture , and there the Wrath of Death was changed into a Source of divine Love and Joyfulness : Thus the Love bruised the Head of the Anger , and the oleous Poyson in Mercury , and deprived the Wrath of its Dominion , and * sublim'd the Wrath into the highest Ioyfulness ; even there the Anger , and the astringent cold Death were made open * shew of in a fiery Love ; then it was said , Death , where is thy Sting ? Hell , where is thy Victory ? God be thanked who hath given us Victory ! 32. Now it behoveth the wise Seeker to consider the whole Process with the Humanity of Christ from his Opening in the Womb of his Mother Mary , even to his Resurrection and Ascention , and so he may well find the Feast of Pentecost with the joyful Spirit , wherewith he may Tincture , Cure and Heal whatsoever is broken and destroyed : We declare it in the ground of Truth , as we have highly known it ; for a Rose in the time of the Lilly , which shall blossom in * May when the Winter is past , for blindness unto the wicked , and for a light unto the Seeing . 33. God be for ever praised , who hath granted us eyes to see through the poysonful Heart of the Basilisk , and see the day of Restitution of all whatsoever Adam lost . 34. Now we will come unto the Process of Christ , and go with him out of Eternity into Time , and out of Time into Eternity , and bring again the Wonders of Time into Eternity , and openly set forth the Pearl , for Honour unto Christ , and scorn unto the Devil ; He that sleepeth is blind , but he that waketh , seeth what the * May bringeth . 35. Christ said , Seek , and you shall find ; knock , and it shall be opened unto you : Ye know that Christ signifieth in a Parable concerning the wounded Samaritane , how he fell among murtherers , which beat him and wounded him , and pulled of his clothing , and went away , and left him lie half dead , until the Samaritane came , and took pity on him , dressed him , and poured Oyl into his wounds , and brought him into the Inn : This is a manifest and lively Representation of the Corruption of Man in Paradise , and also of the Corruption of the Earth in the Curse of God , when Paradise departed from it . 36. Now wilt thou be a Magus ? then thou must become the Samaritane , else thou canst not heal the wounded and decayed ; for the body , which thou must heal , is half dead , and sorely wounded , also its right garment is torn off , so that it is very hard for thee to know the man whom thou wilt heal , except thou hast the eyes and will of the Samaritane , and seekest nothing else thereby but to restore the loss of the wounded . 37. Now consider ! the Eternal Word manifested it self in Adam with divine living Essentiality , with the Heavenly Mercury , but when the Souls-fire in Adam , by the infection of the Devil , poysoned the Wills spirit in Adam , and introduced it through the property of the Serpent into earthly deadly lust , then the Heavenly Mercury of the Heavenly Essence withdrew , that is , the Souls-will departed from it with its Desire , and introduced his Hunger into the earthly mortal Essence , viz. into the property of the cold Mercury , which had made Stones and Earth ; Adams spirit would prove this [ Mercury , ] and have the knowledg in evil and good , and so this Mercury of the four Elements forthwith drew him into its Poyson , and effectually wrought in him , and robbed him of the Divine Property , stung , and wounded him with Heat and Cold , and made him half dead , and stripped him of his Angelical Rayment , viz. the garment in the pure Element , where the Heavenly Source penetrateth the four Elements , and tinctured them in Adams body ; then he needed no other garment , for Heat and Cold were as it were swallowed up in him ; as the Day holdeth the Night swallowed up in it self , and yet the Night dwelleth in the Day , but it is not manifest : Thus it went with Man when the property and Source of the Night seized on him , then it domineered in him ; and thus it went also with the Earth when God cursed it . 38. Now wilt thou be a Magus ? then thou must understand how to change the Night again into the Day ; for the Source of the Night , viz. of the Darkness , is the Anguish-Source of Death ; and the Source of the Day , viz. of the Light , is the Life , and the Lustre in the Life ; now Christ hath again enkindled this Shine in the Humanity , and quickened man again in Himself : Now if thou wilt Tincture , then thou must change that which is shut up , and closed in the Death of the Night again into the Day , for the Day is the Tincture , and yet the Day and Night lie in each other as one Essence . 39. Now saith Reason , How may I begin † to do it ? Look upon the Process , how God began with the Humanity , when He would Tincture the same . 40 Christ came into this World in the shut-up humane form , and brought into the enclosed Fortress of Death the Tincture of Life , viz. the Deity ; He came into the World as a Pilgrim in our poor form , He became ours , that he might Tincture us in Himself : But what did he ? Did he live in Joy ? Did he behave and carry himself as a Lord ? No ; He entered into Death and dyed , and put away the Nights-Source in him through Us : But how did he do it ? He assumed the Essence of our Soul and Body unto the divine Essence , and quickened our Essence with the divine , that our Essence entered again with its Will and Desire into the divine Essence , and then the Heavenly Fiat was moved again in the Humanity ; for the Humanity inclined it self again into the Liberty , viz. into the free Lubet of the Deity . 41. This being done , the man Christ was tempted forty days , so long as the first Adam was alone in Paradise , and was tempted ; then the outward earthly food was taken from him , and the Humanity must eat with its Desire of Gods Essence ; there was represented unto him all whatsoever the first Adam had Amused himself in , and whereinto he Imagined , and wherein he was captivated , as in the Death of the Night . This the Devil , being a a Prince of this World , now represented unto him in the property of Death , as he had represented it unto Adam through the Serpent , whereon Adam and his wife did amuse themselves , and entered thereinto with the Imagination , 42. Now behold ! What did Christ do when he was to undergo the Combare of this Tryal , when the humane Essence was to enter again with its Desire into the Deity , and eat of Gods Bread , that is , of the divine Essentiality ? He went to Jordan , and was baptized of John ; Wherewith ? With the Water in Jordon , and with the Water in the Word of Life , viz. with divine Essence , which must Tincture our mortal Essence in the outward Humanity of Christ , whence the divine Hunger arose in the humane Essence , that he desired to eat of Gods Bread , therefore the Spirit of God took him and carried him into the Wilderness , and there the Fathers Property in the Wrath did oppose him through the Prince in the Wrath , and there Gods Bread , and also the Bread of Gods Anger according to the Deaths Desire , was tendered unto him ; now it was tryed , whether the Soul , which was generated and created out of the Fathers Property , would after this Tincturation of Baptism enter again into the Love-desire , viz. into the Nothing out of all Source . 43. What is hereby intimated unto the Magus ? A Mystery is hinted unto him ; if he will do Wonders with Christ , and Tincture the Corrupt Body to the New-birth , he must first be baptized , and then he getteth a Hunger after Gods Bread , and this Hunger hath in it the Verbum Fiat , viz. the † Archeus to the new Generation , that is , the Mercury : but I do not speak here of a Priests Baptism ; the Artist must understand it Magically ; God and man must first come together ere thou baptizest , as it came to pass in Christ ; the Deity first entered into the Humanity , but the Humanity could not presently comprehend it , until it was quickened through Baptism , and the Hunger , viz. the dead Mercury in the Humane Essence , was again stirred up in the Heavenly Part. 44. And Here began again the Humane Eating ; viz. the Mercury received again Divine Property and Will ; and then the inward Mercury ( understand Mans Property ) did eat in the Taste of the Divine Word of Gods Essence : and the four Elemental Properties did eat of the Nights Property , so long , till the Humane Mercury sublimed its Life , and changed the four Elements into One : and the Life Tinctured Death , which was done on the Cross ; then the four Elements departed from him : that is , He dyed unto Time , viz. to the Night , that is , to the four Elements , and arose in the Pure Element , and lived to Eternity . 45. The Magus must keep and observe this Process also with his Alchimy . Dost thou ask how ? I will not put it into thy mouth by reason of the wicked , who is not worthy of it : Observe onely the Baptism , that thou baptizest the dead Mercury , which lieth in the Heavenly Essentiality , enclosed and shut up in Impotency with its own Baptism , [ and mark ] of what † Essence he is in a thing : but thou must have his divine Water , and also the earthly ; for the earthly Mercury cannot else Receive the Divine [ Being ] except the Divine Mercury receiveth of its Power , whereupon it stirreth and hungereth : even then the Heavenly [ Mercury ] seeketh , but yet findeth not Divine Essence about it for its food ; Thereupon it brings its Will through the Desire of Death into it self , viz. into the Verbum Fiat , which hath made and produced it , and setteth its Hunger upon the same ; whereupon the * Divine Essence inclineth it self unto it , and will become Joyfulness in him ; even then ariseth the beginning of the new Body out of the Divine Essentiality , which the Desire nourisheth and bringeth up ; and when the new Life is born , viz. the Day ; then the four Elements dye : and then the new Body is shut up in the dark Death , and on the third day it riseth again from Death ; for the Night is avalled in the Grave , and the Morning riseth . 46. If thou didst understand this , then hadst thou the Pearl ; But my Intent and purpose is otherwise ; I will shew thee Christ along with it , and also this Pearl ; therefore none shall finde it but he that Loveth Christ. 47. Thou sayst , Tell me the Baptism ? and I have already told it thee . Every Hunger is a Desire after its Property ; now if thou givest again the Property of Death unto the Hunger of Death , then Death encreaseth ; but if thou givest him Heavenly Property , then Death receiveth it not , for Hell is against Heaven ; therefore thou must give Death and the Anger of God to Death , and in this Anger give him Heavenly Essence , viz. the Baptism , and so the Baptism will Aval the Death into it self , even then the Anger dyeth in the Death through the Baptism , but not presently ; thou must first keep the Process of Christ , and suffer the baptized to Preach , that is , appear in his divine Form and Colours , exceedingly persecute and plague him , and give him no rest ; for so the right Mercury becomes working and active ; and when he hath shewn all his Wonders through the old Adam , even then thou must east the old and new Man into Gods great Anger , and slay the old Man , ventilate him , and hang him † naked on the Cross , and again take him thence , and lay him into the Putrifaction , viz. into the Grave . 48. And then Christ will arise from death , and appear , but only his own know him ; He walketh about in Heavenly Form , and sometimes in his own [ Form which he had here ] until the Feast of Pentecost , for now here is tryed in him the highest Perfection , whether he will persist in the Angels-form , and eat only of the divine Essence ; and then cometh the Holy Ghost , and proceedeth with his Power out of the whole Corpus , viz. out of the Body and Soul , which then Tinctureth the dead and broken Being , as may be seen in the day of Pentecost , where Saint Peter Tinctured three thousand Souls at once with his Heavenly Mercury , and delivered them out of death . 49. Dear Seekers , herein lieth the Pearl , had you the Universal , then ye could also Tincture as Saint Peter did , but your covetous Death doth withhold you and shut you up ; for ye seek only Covetousness and Temporal Honour in the pleasure of the flesh , to generate your selves in the Nights property ; therefore the Pearl doth hide it self from you ; yet the day shall again appear , when the wrathful Anger of God is fulfilled , satisfied and appeased in the blood of the Saints , and turned unto a Love-life , and the time is near . Process . 50. Every Creature keeps in its generation and propagation unto its own Kind ; the male to the female , and the female unto the male : Now God said to Adam and Eve after the fall , The seed of the Woman shall bruise the Serpents head ; He said not [ the seed ] of the Man : Herein lieth the Baptism of Nature ; the Male hath the Fire-spirit , and the Female the Water-spirit to the Tincture ; now the Mercury is a Fire-life , and maketh himself a Body according to his Hunger and Desire ; now the chief of the work is in the beginning to give the Fire-hunger a Love-Virgin out of its Kind for its Consort , that so his wrathful Hunger may be changed into a Love , and then they sleep together in their own Marriage Bed ; now the Devil is an Enemy of this Wedlock , who soon cometh with a strange Desire , and tempteth these married people , but dares not lay an hand of violence on them , but only afflicts and plagues them with a false strange Desire ; now if they yeeld their Desire unto his Will , and his Desire overcome them , then they become Enemies to one another , and bring forth a false Child ; for Christ said , An evil Tree bringeth forth evil fruits , and a good Tree good fruits . 51. Therefore the Artist must beware , and keep himself from such Anger , and yet must prepare a Cross for this married couple ; for he is their Foe and Friend , that so they both in their Marriage Bed of Love might lift up their Desire to God , and so with their Desire Gods Essence may be pregnant in their Desire , and then in their Copulation they shall beget such a Child , which * they ( understand the Mother , viz. the Female ) shall nourish in their Belly , until it be ripe . 52. In the mean time let the Mother take heed she bear no Love to any other besides her Consort , and also not Imagine after strange things , else she will imprint a spot or mark on the Child ; she must continue simply in one Love , till the Child be perfect as to its body , which comes to pass in the fourth Moneth ; yet according as the Parents are of one property , even so strife and contrary will arise in the essence in the Child , when as the Child is to receive its Souls life . 53. But when the Essence is in its wresting Combate , the Artist must assist the Soulish , viz. the fiery propeity , until the Souls-spirit attains its Life , even then he appeareth in the Womans Form and Lustre : Now supposeth the Artist that he hath the Child , that it is born , but there belongeth a further time unto it , till the Soul grows strong , and then it appeareth and shews it self in its red and white Coat . 54. But there is yet a wonderful Process behind ; when the Souls life is born , then the new Soul casteth away the Vegetable Life of the Parents , ( which is propagated and inherited to the body † from the Parents Vegitta , wherein the body of the Child * congealed and grew till the time of the Soul , ) and the Life of the four Elements dyeth , and the Life in the one Element ariseth ; the Child is hidden in the dark Death , and the Artist supposeth it to be dead , but he must have patience till the Childe be born . The Peculiar Process in the shaping of the Magical Child . 55. The Course of Christ upon the Earth is a real Type how the new Child is nourished in the Mothers Womb after its Conception , as is before mentioned , and attains a Vegetable Life , and groweth up to the time of its right Souls and Spirits Life ; and how the Child ariseth from the Parents Essence ; and how in the Enkindling of its Right , viz. of its own Life , it casts away the Parents Vegitta and Working ; and how a new plant , viz. a new peculiar Operation , doth now arise according to the new enkindled Spirits property , whereby the Child is more noble then its Parents , understand as to its outward Life . 56. But perhaps some rude clownish Sophister might meet with this Treatise , and draw a strange Understanding from it , in that I write of a Soul in the Vegetative Life ; but let him know that we do not understand the Image of God , which was formed into a likeness according to God [ to be ] in Metals , Stones and Herbs ; but we understand the Magical Soul , how the Eternity , viz. the Deity , doth imprint and pourtray it self in its likeness , according to the Model of its Wisdom in all things , and how God filleth all in all ; we understand the Summum Bonum , the Good Treasure which lieth hidden in the outward Worlds Essence as a Paradise . 57. When Christ in his childhood grew up in humane and divine Property till he was twelve years old , he went with his mother Mary unto the Feast at Jerusalem , and went into the Temple among the Scribes , asked them , and harkened unto them , and gave answer unto the Questions of the Teachers ; but when his Parents returned home , supposing him to be among the Company , he remained purposely behind among the Doctors , and followed not the intent of his Parents , but the divine Will , until they came back again , and sought him ; and then his Mother said unto him , My Son , wherefore hast thou dealt so with us ? Lo ! thy Father and I have been seeking thee Sorrowing . Then he said unto them , How is it that you have sought me ? wist ye not that I must be about my Fathers business ? And he went home with them , and was subject unto them . 58. In this Figure we have the Type of the Wills of the inward and outward World how they are in one another , and against one another , and yet are but one : Even as in Christ there were two Kingdoms manifest ; one wrought unto Gods Will , and brake the outward Worlds Will of his Parents , in that Christ tarried behind contrary to the will of his Parents , at which they were troubled , which the divine Will in Christ knew well enough ; and the other Kingdom , viz. of his Parents Will , brake the divine Will , that he went home with them , and was obedient unto then : according to their will. 59. This Figure sheweth the Magus , that he shall find two Wills in his Purpose , which he thinks to carry on ; one will not be obedient and subject unto him , viz. the divine Will ; and yet if his own peculiar external Will shall rightly apply it self thereunto , and only seek the dear Child Jesus with Mary , with desire and earnest sorrow , and not earthly pleasure of the flesh , then the divine Will will be obedient to him , and go home with him , and be used according to his good pleasure . 60. Secondly , It sheweth him the two-fold Working and Will in all things ; and if he will be a Magus , and according to his Will turn the Will and Essence of the good Property out of the inward into the outward , then he must be first capable of the inward , viz. of the divine Will , else he cannot change the inward Will into the outward ; as Christ was not obedient to the external Will of his Mother until she sought him with grief and sorrow of Heart , and turned her Will into Gods Will , and wrestled in his Compassion with Gods Will , as Jacob the whole night , until the Lord blessed him , and God said unto him , Thou hast wrestled with God and man , and hast overcome , or got the Victory . 61. Also let the Magus know , that he need not go about to implant the right Will to perfection from without into his purpose ; it is already in all things ; only he must introduce a divine desirous Will according to the things property into that thing which he taketh in hand , which wrestleth with the divine Will as Jacob , and blesseth the Will introduced to Gods Will , that the divine Will yeelds it self freely into the Hunger , or incline it self to the Desire , and maketh the imperfect Will ( which earnestly presseth into his Compassion ) Perfect , and then is it rightly said , Thou hast wrestled with God , and hast overcome ; then thy Purpose obtaineth a transformed Body , which is Heavenly and Earthly . 62. Observe it ! It is the first beginning to Baptism , and so you are fit and prepared to the Baptism , and not otherwise , else you baptize only with the water of the outward World ; but the true Magus baptizeth with the outward and inward Water : if he hath a right divine Desire in him , then Gods Will in his Baptism is the first glimmering Tinder in Mercury , so that the Life enkindleth Death , viz. the Mercury shut up in Death , and he getteth divine Desire ; even then Mercury beginneth to Hunger after divine Essence , and doth his first Miracle , and turneth the water into wine , as Christ did after his Baptism : This is the first Tincturation in the dead Corpus in the Power of Baptism , that the Vegitta , or working energetical Life , obtaineth another Property , viz. an Hunger of Love , wherewith she embraceth her Bridegroom , viz. the Fire-Source , that he is enkindled in her Love , and changeth his cold deadly Wrath and Will into a fiery Love-will ; then the mortal Water turneth into Wine ( a sharpness of a fire and water-taste , ) out of which at last cometh an Oyl to another Baptism , after the manner and disposition of the Artist , viz. according as he intendeth and beginneth ; after the Magus hath joyned the Virgin and young man together , then Christ , viz. the Bridegroom , is lead with his Bride into the Desart , and tempted of the Devil . 63. Here is the Tryal whereby the Artist is proved by God what he seeketh with his Baptism ; for here is the proof in Paradise to try whether the Bridegroom be not too bad ; for the Virgin casteth her Love upon him , and inviteth him ; if he receiveth it with desire , and giveth his Will thereinto , then she giveth him her heart and will wholly : This is the Heavenly Tincture , which giveth it self into the enkindled Anger of God ( viz. into the Curse of the Earth when God cursed it ) that is , into the Mercury enclosed in Death , which is the Bridegroom ; for the Seed of the Woman , viz. the Heavenly Tincture , must bruise the Head of the Serpent , viz. the poysonful Mercury , in the property of Death , and change his Poyson into Wine , and then the Virgin receiveth the Seed of the Bridegroom , and not before . 64. The Desart is the earthly outward Body , where Mercury is Tempted ; when the Devil appeareth unto Mercury , and plagueth him , and assaulteth him in his fiery Essence , then must the Virgin come to help him , and give him her Love : now if the Mercury eateth of the Virgin-like Love , that is , of Gods Bread , then he may stand before the Devil ; and at last the Angels come to him , and serve him ; the illuminated Magus will well understand what is meant by the Devil . 65. Hereby let the Magus in the Temptation ( seeing the whole Marriage standeth in the Devils Temptation ) have a careful eye upon his purpose ; and if the Angels do not appear in forty days space , then is his purpose in vain ; therefore let him look , that he suffer not too fierce a Devil to tempt , and also not too weak , lest Mercury become Light , and desire to continue in his own poysonful Deaths property , and devour the Baptism as a Wolf , and the old one remain . 66. So soon as he doth espy the forms of Angels , let him bring Christ out of the Desart , and let the Bridegroom eat again his own food , and dismiss the Devil , that he may no longer plague him , and then Christ will do many Wonders and Signs , at which the Artist will marvel and rejoyce ; even then he hath nothing to do , the Bride is in the Bridegroom , they are already * married , he need only make their Bed ready , they will warm it well enough themselves ; the Bridegroom embraceth the Bride , and the Bride the Bridegroom ; and this is their food and pastime until they beget a Child . 67. But if the Artist will needs be so diligent as to warm the married Couples Bed , then let him have a care that he do not anger and enrage them in their Love ; what he beginneth he must go on with ; only the Bridegroom is wonderful : He hath continually two Wills , viz. an earthly Hunger after Gods Anger , and an Hunger after his Bride ; therefore he must always have his own earthly Food given him , but not into his Belly , but Magically , that so he may satisfie only his Wills-Hunger ; His Food is his Mother that begetteth him , as is before mentioned . 68. In brief , the whole Work which men do speak so wonderful much of , consists in two things , in an Heavenly and in an Earthly ; the Heavenly must make the Earthly in it to an Heavenly : the Eternity must make Time in it to Eternity : the Artist seeketh Paradise ; if he finds it , he hath the great Treasure upon the Earth : but one dead man doth not raise another ; the Artist must be living , if he will say to the Mountain , Arise , and cast thy self into the Sea. 69. When the Incarnation of the Child beginneth , then first of all Saturn takes it , and then it is dark and disesteemed , and is contemned and derided , that such a Mystery should lie hid in such a mean form ; there Christ walketh in a poor simple form upon the Earth , as a Pilgrim , and hath not so much room and propriety in Saturn as to lay his Head ; He goeth as a stranger , as if he were not there at home . 70. After this the Moon takes it , and then the heavenly and earthly Properties are * mixed , and the Vegetative Life ariseth , and then the Artist rejoyceth , but he is yet in danger . 71. After the Moon Jupiter takes it , who maketh an understanding in Mercury , viz. a pleasant Habitation , and gives him its good will ; and in Jupiter his Enclosed Life , viz. Mercury is quickened , who taketh it with its Orb , and forceth it into the highest Anguish , and then Mars apprehends it , and giveth the Fire-Soul to Mercury ; and in the Flagrat of Mars the highest Life doth enkindle it self , and Severs it self into two Essences , viz. out of the Love into a Body , and out of the Fire into a Spirit , then the Life of Love in the fiery Flagrat sinketh downwards , and appeareth beautiful , but it is Venus , a Woman : then the Artist supposeth that he hath the Treasure , but the Hungry Mercury devoureth Venus , and the Child turns to a black Raven ; then Mars Afflicts Mercury in himself , until he grow faint , and yeelds himself to Death ; then the four Elements Depart from him , and the Sun receives the Child into its Property , and sets it forth in a Virgin-like Body in the Pure Element ; for in the property of Mars the Light is enkindled , and the right Life is born , and standeth in the Pure Element , no Anger nor Death can destroy it . 72. It seems strange in the eyes of Reason , that God hath kept such a Process with the Restoring of Man in Christ , that he appeared in such a poor disesteemed form in the humane Property , and was reviled , mocked , scorned , scourged , crucified and slain ; and that he was buried , and rose again out of the Grave , and walked forty days upon the Earth before he entered into his invisible Kingdom . Reason is so blind , that it understandeth nothing of the Eternal Birth , it knows nothing of Paradise , how Adam was in Paradise , and how he fell , and what the Curse of the Earth is ; if it understood this , the whole Process were manifest to it : as the Eternal Birth is in it self , so is also the Process with the Restoration after the Fall , and so likewise is the Process of the Wisemen with their Philosophers Stone , there is not the least tittle of difference betwixt them ; for all things do Originally Arise out of the Eternal Birth , and all must have one Restoration in one and the same manner . 73. Therefore if the Magus will seek Paradise in the Curse of the Earth , and find it , then must he first walk in the Person of Christ ; God must be manifest in him , understand in the internal Man , that he may have the Magical Sight ; He must deal with his Purpose as the World did with Christ , and then he may find Paradise , wherein is no Death . 74. But if he be not in this Birth of Restoration , and walketh not himself in the way wherein Christ walked upon the Earth , if he steps not forth into the Will and Spirit of Christ , then let him give over and leave off his Seeking ; he findeth nothing but Death , and the Curse of God ; I tell him plainly and faithfully , for the Pearl of which I write is Paradisical , which God doth not cast before Swine , but giveth it to his Children for their play and delight . 75. And albeit much might be mentioned here , that even Reason might obtain open eyes , yet it is not to be done ; for the wicked would grow worse , and more full of pride ; therefore being he is not worthy of Paradise , and also cannot enter thereinto , no Heavenly Jewel shall be given him ; and therefore God doth hide it , and permits him to whom he doth reveal it , to speak of it no otherwise then Magically ; therefore none attains it , unless he himself be a Magus in Christ , unless Paradise be manifest in his internal Man , and then he may find , if he be thereto born and chosen by God. CHAP. VIII . Of the fiery Sulphureous Seething of the Earth , and how the Growth is in the Earth ; also of the Separation of the several Kinds of Creatures : An open Gate for the Wise Seekers . 1. LEt the Reader but consider what before is written concerning the Centre of the Generation of all Essences , and then he may easily proceed here : All whatsoever is Corporeal , let it be either Spirit or Body , consisteth in a Sulphrous property ; the Spirit in such a spiritual Property , and the Body out of the Spirit in such a Corporeal property . 2. For all things are arisen from the Eternal Spirit , as a likeness of the Eternal ; the invisible Essence , which is God and the Eternity , hath in its own Desire introduced it self into a visible Essence , and manifested it self in a Time , so that he is as a Life in the Time , and the Time is in him as it were * dead ; as a Master that maketh his work with an Instrument , and the Instrument is mute to the Master , and yet it is the Making ▪ the Master only guides it ; even so are all things confined into limit , measure , and weight , according to the Eternal Generation , and they run on in their Operation and Generation according to the right and property of Eternity . 3. And God hath appointed over this great Work only one Master and Protector , which can alone manage the Work , which is his * Officer , viz. the Soul of the great World , wherein all things lie ; [ and ] he hath appointed a Type of its likeness as the Reason over this Officer , which represents unto the Officer what he is to do and make ; and this is the Understanding , viz. Gods own Dominion , wherewith he ruleth the Officer : Now the Understanding sheweth unto the Officer what the property of each thing is , how the Se Veration and Degrees proceed from each other ; for all things are † contained in the Sulphurean Body , and Mercury is Sulphurs Life , and the Salt is the Impression , that preserveth the * Body from falling to ashes , so that the Spirit is known in a palpable Essence . 4. The Property of Mercury is in Sulphur , as the boyling of a Water ; Sulphur is the Water wherein Mercury Seetheth , and produceth continually Two Forms out of the Water ; viz. one Oleous , living , from the Liberty of the divine Powers property ; and one Mortal from the dissolution in the Fire in the Salnitral Flagrat . 5. The Oyly is in Stones and metals , herbs , trees , beasts and men ; and the Mortal [ property ] is in the Earth , in the Water , in the Fire , and Ayr ; likewise the Oleous property is in these four Forms ( viz. in the Earth , Water , Fire , and Ayr ) as a Spirit or Life , and these four Properties are as a dead Body , in which the Oyl is a Light or Life , whence the Desire , viz. the Growth , ariseth , as a Springing out of the dead Property , which is the Vegetative Life , a Springing , budding and growing out of Death . 6. But now the Oyly property could not be a Life if it were not in the Anguish of Death ; the Anguish maketh it to pullulate or move , in that its Will is to fly from , and press out of the Anguish , and forceth it self eagerly forwards , whence the growth ariseth : Thus must Death be a cause of the Life , that the Life may be stirring [ or active , ] and therefore Mercury is the true moving Life . 7. In the Mortal property he is Evil , and is called the Life of Death , of Hell , and the Anger of God ; and in the Oyly property he is Good from the efficacy of the Meekness and Liberty of God ; and he is the Officers Faber , whereby the Officer distinguisheth the Degrees in the Vegetative Life , [ severing ] the living [ Being ] from the mortal , the heavenly Essentiality from the dead or earthly , and orders it into two Kingdoms ; viz. the Good in the Oleous [ property ] into a heavenly [ Being ] viz. into a Light ; and the Mortal [ part ] into the Darkness . 8. These two Kingdoms are in continual Combate one with another , and there is an uncessant wrestling in them ; as water boyling on the fire ; each boyleth in its property , viz. the Oyly in Joy and Meekness , and the Mortal in the Anguish of Darkness , and yet one is the cause of the other ; the Light is the Death , and deadly destruction of he Darkness , viz. of the Anguish ; for in the Light the Anguish hath no strength , but it changeth it into the exultation of Joyfulness , and the cause of Joy , else there would be no Joy ; for the Meekness is like a Stilness , but the Source of Anguish sublimeth it , and turns into a pleasant laughter ; also the Anguish , viz. the Darkness , is the death and destruction of the Oyly property ; for if it gets the upper-hand in the oleous property , it takes possession of the * Corpus , and turns the Oyl into a poysonful Source , viz. into a dark Spirit , or Body wholly earthly , as Adam was when he Imagined into the Evil. 9. And yet we do not acknowledg , that the Oleous property doth take any Poyson-Source into it self , but Mercury , viz. the Fire-Life , insinuates it self into the Anguish , and poysoneth the Essence of Time , which the outward Mercury it self maketh in its own Desire , that is , he departeth from the inward oleous Essence , and then the Internal [ Being ] remaineth immoveable in it self , and the Essence and Spirit of Time do Se Ver from the Essence and Spirit of Eternity , and yet there is no parting [ or dividing , ] but both Principles remain in One Essence , whereas there be two Essences , but the one comprehends not the other , as Eternity doth not comprehend Time ; for thus also Adam and Eve dyed ; the Souls - Mercury departed with its Imagination from the Essence of Eternity into the Essence of Time , viz. into the Anguish source , and then the Essence of Eternity lost its Leader , which Christ restored again * by the divine Word , or Mercury ; so that the Essence of Eternity , which in Adam was forsaken of the Souls - Mercury , obtained the Life again . 10. And thus we know , that the Essence of Eternity lieth hid in the Anxious Mercury , as in the Fortress of Death ; and our writing and teaching is to shew how a man may bring the poysonful Mercury with its Desire so far , as to enter with its Desire again into the Essence of Eternity , viz. into the Enclosed , and re-assume the Essence of Eternity for a Body , and with the same Tincture the Essence of Time , and reconcile them in One , that the whole Corpus of the inward and outward World may be only One , that so there may be only one Will in the Spirit , viz. a Love-Hunger , and this Hunger doth then make unto it self only one Essence , and then every Spirit eateth of its [ own ] Essence or Body , so that afterward no Evil Will can arise any more therein . 11. Thus we understand , that Joy and Sorrow , Love and Enmity , do originally arise through Imagination and Longing ; for in the Inclination [ or earnest Desire ] towards God , viz. the Free Love , the Kingdom of loy doth arise in the midst of the Anguish of Death ; and if the Desire departeth our of the free Love into the Anguish of Death , viz. into the Source of Darkness , then is the Desire filled with the Source of Death , and so Mercury worketh effectually in the Source of Death . 12. Thus we declare with ground , that there is nothing so bad , but there lieth a Good therein , but the Badness is not capable of the Good ; also there lieth in the most poysonful Mercury the greatest Pearl and Jewel ; if his poysonful Will may be † introduced into the same , then he himself manifests the Pearl ; for he changeth himself ; as is to be seen in the Earth , where Mercury seeks its Pearl , and turns it in the * Oar to Gold , and to other Metals , according as the Sulphur is in each place . 13. For there is a continual † Combate in the Earth ; the Eternity travels with Longing through Time to be free from Vanity , and in its Longing it giveth it self to Mercury , as to its Life and Faber ; and when Mercury obtains it in his Hunger , he becomes joyful , and maketh this free Luber Corporeal in him , and there ariseth Gold and Silver , together with other Metals and good Herbs , all according to the powerful Efficacy of each Place : As the * Boyling is in each Place , so likewise is the Metal , all according to the Property of the seven Forms of Nature ; that Form which is chief in a place , according to the same Property groweth a Metal , also Herbs and Trees . 14. Here the Physicians must observe , that they learn distinctly to know what kind of property is the strongest in each thing wherewith they would Cure ; if they do not know it , they will oftentimes give their Patients death : Also they must know , that they are to understand , and very exactly to know the property of the Patient , which of the properties among the seven Forms of Nature is the Mercury in Sulphur ; for such a Salt he also maketh : Now if the Physician giveth him a contrary Salt , Mercury is only thereby the more vehemently enraged , and made more venomous ; but if he may obtain his own Salt according to his own property ( after which he hungereth , ) then * he rejoyceth , and readily quitteth his Poyson-Source in Mars his Fire . But the Right Physician hath another Cure , he first bringeth his Mercury wherewith he will Cure out of Deaths-Anguish into the Liberty ; He may well † Cure , the other is dangerous and uncertain ; if he doth happen to cure , it is by chance , and very unconstant , and cannot cure any disease fundamentally ; for the outward Mercury is shut up , it cannot reach no further then into the four Elements , into the mortal-Essence : it is able to do nothing in the Sydereal Body ; but if it be turned and introduced into the Love , as is before mentioned , then it * toucheth the very Root and Ground , and reneweth it even to the Divine Power in the Second Principle . 15. We have an excellent Resemblance of this in the blooming Earth on the Herbs ; for in the Earth Mercury is earthly and venomous , but when the Sun tinctureth him , then he reacheth after the Suns Power , after its Light , and bringeth it into his Hungry fiery Mars desire , into his Salt , viz. into his Corporeal Essence , viz. into Sulphur , which is his Mother , and wheels it about with his Rotation in the Essence , as if he also boyled ; and then the Liberty , viz. the highest Power , reacheth after its Property , viz. after the Solar Property , and apprehendeth Mercury also along with it . 16. Now when Mercury tasteth the Heavenly Being in it self , it grows exceeding desirous after the Power of Love , and draweth the same into its Desire , whereupon it changeth it self , and its Salt , so also its Mother , the Sulphur , into a pleasant Source ; and now if the Liberty be so introduced into a Moving Life with Mercury , then it is very full of Joy , and springeth up in its Joy , as a light from the Fire , and putteth forth through the Sulphur-spirit in the Salt : Thus is the growing of the Root , and thence the Root geteth such a pleasant smell and taste ; for in the Original the Salts sharpness in the first Impression from Saturn , is a sharpness of Deaths Anguish , and here it is turned to a pleasant Power ; for all taste in Herbs in Salt. 17. Thus understand us further * about the Root in the Earth ; when the inward Power of the Liberty in Mercury his Property , which now is changed , doth thus force it self forth to the manifestation of the Deity , then the Suns Power doth eagerly press towards the divine Power , and inclineth it self with great Desire unto the highest Heavenly Tincture , and draweth it with its Desire unto it , viz. out of the earthly Body into a Solar : Thus the Sun draweth the Power out of the Root in the Earth , and the joyful Mercury ascends up along with it , and continually draweth the Suns Power from above into it self , and from beneath it draweth its Mother , viz. the Brimstone unto it self ; and here all the seven Forms of Nature arise in Joyfulness in the Combate , each will be uppermost ; for so it is in the Taste , viz. in the Generation of Nature ; and what Form in Nature gets to be the chiefest , according to the same Taste is the Salt in * Sulphur , and such an Herb groweth out of the Earth , let it be what it will ; albeit now every thing doth spring from its Mother , yet all things have so taken their Original , and do still so take it ; for just so is the Right of Eternity . 18. Now we are to consider of the Stalk , when the Herb or Sprig doth look out of the Earth , it cometh up at first below with a white Form , then further more upward with a brownish [ colour ] and above with a green colour : This is now its Signature , [ shewing ] what kind of Form is internally in the Essence , in the Source ; the white colour of the * Branch is from the Liberty of the Love Lubet , and the brown is the earthly [ property ] from Saturns Impression , and from the Wrath of Mars ; and the green , which doth open it self above , is Mercuries in the form of Jupiter and Venus . 19. For Jupiter is Power , and Venus is Love-desire , which hasten towards the Sun , as towards their likeness ; and the Heaven , which is created out of the midst of the Water , doth put upon them its blue and green-coloured garment according to the Stars might ; for the Spirit of the Stars receiveth the new Child also , and gives him its Spirit and Body , and rejoyceth therein : Now the Forms are in † Contest , and Mercury is the Faber and Separator , Saturn Impresseth , and Jupiter is the pleasant Power in Sulphur , Mars is the Fire-Source , viz. the Might in Sulphur , Venus is the Water , viz. the sweet Desire ; Mercury is the Life , Luna the Body , and Sol the Heart , viz. the Centre whereunto all Forms tend and press . 20. Thus the outward Sun presseth into the Sun in the Herb , and the inward Sun doth press into the outward , and there is a meer pleasing relish and delight of one Essence in another ; Saturn maketh sowr , Jupiter maketh a pleasant taste , Mars maketh bitter , by reason of his Anxious Nature , Venus maketh Sweet , Mercury distinguisheth the Taste , Luna taketh it into her Sack and hatcheth it ; for she is of an earthly and heavenly Property , and she giveth it the Menstruum wherein the Tincture lieth . 21. Thus there is an Instigation in the Taste ; each Form hasteneth unto the sweet Water and the Sun ; Jupiter is pleasant , and ascends up aloft with the Love-desire in the sweet Sourcewater , wherein Mars rageth , and thinketh himself to be Master in the House , seeing that he ruleth the Fire-spirit in Sulphur , at which Mercury is dismayed , that Mars doth so disquiet him , and Saturn maketh the Flagrat Corporeal according to his austere Impression , and these are the knots upon the Stalk , and the Flagrat is Salnitral , according to the third Form of Nature in the first Impression to the Spirit-life , viz. in the Anguish-form , whence the Sulphur taketh its Original , and in the Flagrat Mercury goeth up in the Salniter on the sides , and taketh Venus also into it , viz. the Love-desire , whence grow Twigs and Branches on the Stalk , Trunk , or Body , be they either of Herbs , Trees , or Shrubs , and each Branch [ or Sprig ] is then like unto the whole * Plant. 22. But the Sun doth continually by little and little deprive Mars of his force , whereupon the Salniter extinguisheth , and Mars loseth his bitter Property ; even then Jupiter and Venus do wholly yeeld themselves to the Sun in the Moons † Cabinet , and the outward Sun takes full possession of the inward ; understand the inward Sun is a Sulphur in Mercury , and is of the divine Powers Property , from the Liberty of God , which imprinteth it self on all things , and giveth Life and Power unto all things . Now when this is done , that Jupiter and Venus have given themselves to the puissance of the Sun , then Jupiter forceth no more upwards , but Mars and Mercury do continually more and more winde up the Stalk from the Earth on high ; Jupiter stayeth still above in the inward and outward Sons Power , and there is the pleasant Conjunction with Time and Eternity , there the Eternity doth behold it self in an a Image in the Time. 23. And Paradise springeth up [ or openeth , ] for the Sulphur and the Salt in the Sulphur are here transchanged in the Paradise , and the Paradisical Joy putteth it self forth in the Smell and Taste . This is now the Head or Knob of the Blossoms , wherein the Corn groweth ; the lovely Smell is on one part Paradisical , viz. from the divine Power , from the Liberty ; and on the other part Earthly , according to the outward Sun , and the outward World. 24. The heavenly Property setteth forth its Signature with fair Colours of the Leaves on the Blossoms , and the earthly [ represents its Signature ] by the green Leaves [ or Sprigs ] about the Blossom ; but seeing this Kingdom of the outward World is only a time ( in which the Curse is ) and Adam could not stand in Paradise , the Paradisical Property soon passeth away with its Signature , and changeth it self into the Corn which groweth in the Blossom ; therein the Property of the inward and outward Sun , viz. of the inward and outward Power , is couched , each Property in its Principle ; for God hath cursed the Earth , and therefore let none think that the outward is divine , only the divine Power Penetrates and Tinctures the outward [ Being , ] for God said , The Seed of the Woman shall bruise the Serpents Head ; This is now effected after the Curse in all things which approach near the Deity , wherein Mercury is a Poyson ; there God bruiseth its Head with the inward and outward Sun , and taketh away the poysonful Might in the Anger . 25. O that you would but learn to understand , dear Sirs and Brethren , wherewith you are to Cure ; not with the Angry Mercury , which in many an Herb is an evil Poyson Source , but with the inward Mercury ; if you would be called Doctors and Masters , then you ought also to know how you may-change the outward Mercury in the Sulphur into Love , that he may be delivered from the Anguish-Source , and brought into a Joyfulness , viz. that the earthly [ Being ] be turned into an Heavenly , the Death into Life ; this is your Doctorship in the Right Meaning , and not by the Officer of Reason only . 26. God hath placed man above the Officer , and ordained him in the Understanding unto his own Dominion ; He hath ability to change Nature , and to turn the Evil into Good , provided that first he hath changed himself , else he cannot ; so long as he is dead in the Understanding , so long he is the Servant and Slave of the Officer ; but when he is made alive in God , then the Officer is his Servant . 27. Ye haughty Caps , let it be told you , Pride , and your own Honour , also the earthly lust of the flesh , lieth in your way , so that you are not Masters in the Mysteries , but blind Children ; you will not lay your hands upon the Coals , but you take money from the poor and distressed , and give that unto many an one , which had been far better he had never bought it , for which you must give a severe and strict account . 28. Thus it is likewise with the Sulphurean Seething in the Earth with the Metals , the * Power is stronger in Metals then in the Herbs , the Tincture is more heavenly then earthly if the Artist affords it his Help , then it changeth it self , viz. the Earthly into an Heavenly , which notwithstanding cometh to pass in many places without the Artists Ingeny ; as we see , how Mercury in Sulphur apprehendeth the Heavenly Tincture in its Boyling , whereby he changeth his made Essence ( which he maketh in the Sulphur ) into Gold and Silver by the Power and Efficacy of the Tincture , understand , by that part of the Heavenly Property ; for out of the Earth , or out of the mortified Property in the Salniter , no Gold can be made , for there is no fixedness therein . 29. Now we are thus to consider of this Process of the Boyling in the Sulphur in the Earth ; where the Earth is in any place Sulphureous in the Saturnine Property , wherein the Sun beareth chief Rule , there is such a Boyling ; the outward Sun hungreth after the inward , which dwelleth in its own Principle in the Centre in Sulphur , and setteth its desire upon Time ; for the Time , viz. the Creature , longeth after Eternity , viz. after the Liberty , to be freed from Vanity ; as the Scripture saith , That all Creatures do earnestly long with us to be freed from Vanity . 30. Even here the Liberty giveth it self into the Solar property into the Time , and when Mercury tasteth it , he becomes joyful , and turneth his Wheel in the Joy ; then Saturn impresseth the Meekness , and Mars , which ariseth in the Mercurial Wheel in the Impression , giveth the Fire-Soul thereinto , so that there is a forth-driving and growth ; for the Liberty putteth it self forth in Mercury his Property , and Mercury continually severs Saturn and Mars from it , for he will have a fair and pure Child to his Joy ; he suffereth Venus to remain on the Child ; for she is in property akind unto the Child : Copper is nighest unto Gold by reason of the Materia , it wants only the Tincture , Mars holds him too hard in Possession ; if he may be got out , then it is Gold , which the Artist doth well understand . 31. After Venus Mars is akind unto Gold ; for he hath swallowed up Venus in his Wrath , and useth her for his Body , else in his own peculiar Property he hath no Corporeal Essence , for he is only Wrath , which consumeth ; He maketh him a Body out of the water of Venus , which he devoureth , and Saturn makes it bodily [ or Corporeal ] to him ; therefore he doth so defile his Iron with Rust , and that is his Property , viz. to be a Devourer of his Body ; but Venus is pleasant , and maketh a growing in him , he devoureth again whatsoever Venus property maketh in him ; for Venus is Mars his food in the Saturnine property ; therefore the Artist is to consider what lieth in Mars ; if he hath only the Solar Tincture , he needeth nothing else thereto , that he may but deprive Mars of his force , for Mars hath his toughness from Venus . 32. Mars in his own peculiar Property is only Spalt , and causeth Hardness , as the Fire doth ; but Saturn is the Impressure of all things ; Venus needs only the Tincture , and then she is perfect ; but the Artist must rightly understand , where the Possibility lieth , viz. in Sulphur , where Saturn hath the Sulphur in his Belly , and Mercury sheweth its Colour , there he is in the * Will , but cannot , for Saturn holds him too fast imprisoned ; but if the Artist gives him his helping hand , that he may but advance his Wheel , and give him his Mothers food , which she hath hid in the Centre , then he groweth strong , and casteth Saturn away , and manifests the Child ; for so it is also in the Earth , where Mercury is quick in his Mother , viz. in the Sulphur , that he is not withheld , that he may only reach Venus in his Hunger for food , the Sun will soon shine forth , for she beameth forth in Venus meekness ; He dresseth [ or seeths ] his food with his own Fire , he needs no Artist thereto , which the Artist must well observe , for he hath his Mars in Himself . 33. Now as the Boyling is in the Earth , so also it is above the Earth ; when the fruit groweth out of the Earth , it is first sharp [ astringent ] and bitter , also sowr and unpleasant , as the Apple upon the Tree is so ; for Saturn hath at first the Dominion , he attracteth it together , and Mercury formeth it , and Mars gives the Fire to Mercury , which Saturn receiveth into his cold Property , Venus giveth the Sap , and Luna taketh all into her Body , for she is Mother , and receiveth the Seed of all the Planets into her Menstruum , and hatcheth it ; Jupiter gives Power thereinto , and Sol is King therein , but at the first Sol is weak ; for the Materia is too earthly and cold . Now the whole Essence in its Boyling lieth in the † Body of Sulphur , and in the Sulphur the Salnitral Flagrat maketh a Salt in Mars his Wheel according to each Property ; for the * Brimstone turneth into Salt , that is , into Taste , and in the same Taste there is an Oyl hid in the Centre in the Sulphureous property , which [ Oyl ] ariseth from the Free Love-Lubet , viz. out of Eternity , and manifesteth it self with an external Essence in the Time , which is the manifestation of God. 34. Now in this same Oyl is the Hunger or Love-desire after the Essence of Time , viz. after the manifestation of the Deity ; this Desire reacheth in the Essence of Time after its Property , viz. after the Sun , and the Suns property reacheth after the Oyl in the Centre of the Fruit , and fervently longeth after it , and giveth it self freely into the Fruit , and sucketh the vertue into it self , and gives it forth in its Joy , into the austere property of the Fruit , and meekeneth and sweeteneth all with the Love , which it receiveth in the Centre in the Oyl of the Liberty : Thus a Fruit , which at first is sowr and sharp , becomes very pleasant and sweet , that a man may eat it ; and even thus is the ripening of all Fruits . 35. Now by the Signature in the External you may see the inward Form , for the Forms in the Salt , viz. in the Power , do shew themselves externally . 36 , There are commonly four Colours , as White , Yellow Red , and Green : Now according to what colour the fruit ( as an Apple ) is most signed , accordingly is the Taste also in the Salt ; as White with a clear thin skin , somewhat inclining to dark giveth sweetness , which is of Venus property ; if the sweet Taste be strong and powerful , then Jupiter is potent therein ; but if it be weak and fulsom , then the Moon is strong therein ; but if it be hard , and of a brownish colour , then Mars is strong therein ; but if the white colour be of a grayish Brown , then Saturn is strong therein : Venus * maketh a White colour , Mars Red , and bitter in the Taste ; Mars maketh Venus her Colour Light , Mercury giveth a mixt colour , and openeth the green in Mars ; Jupiter inclineth to blue , Saturn to black , almost gray ; the Sun maketh the yellow colour , and giveth the right sweetness in the Salt , and casteth forth the pleasant smell , which takes its rise from † Sulphur : Saturn maketh astringent [ sharp ] and sowre , and each property represents it self externally , as it is internally in the Dominion : so also by the Form [ or Signature ] of the leaf , or branches . 37. Every root , as it is in the Earth , may be known by the signature , to what it is good or profitable ; even such a Form also hath the Earth , and it is discerned in the leaves and stalks , which Planet is Lord in the Property , much more in the flower ; for of what taste the Herb and Root is , even such an Hunger is in it , and such a cure lyeth therein , for it hath such a salt . The Physician must know what kinde of sickness is arisen in the Body , and in what Salt the Loathing is Arisen in Mercury , that so He may not administer a further Loathing [ and Nausea ] to his Patient ; for if he giveth him the Herb , in whose Property Mercury hath before received a Loathing , then he ministreth Poyson to him ; so that the poyson in the Loathing of the Body doth exceedingly inflame it self in Mercury , unless that he burn that Herb to ashes , and give it him ; then the poyson of the Loathing loseth its Might ; for these ashes are a Death to the poyson of the living Mercury . 38. This we finde very effectually in the Magick ; this also the Physician must know , that all Sicknesses do arise from the Lothing in the form of Nature : As when one Form in the Life is Superior , if then a contrary thing clean opposite to its Property be per-force introduced into it , let it be either from the Stars , or from the Elements , or from the seven Forms of Life , then it depriveth this superior [ or chiefest ] Form ( which is the Leader and Ruler of the Life ) of its strength and power in its Salt ; then the Mercury of this Superior Form beginneth effectually to work , that is , to hunger and loath ; and if he gets not his own peculiar Property , understand the bodily Forms , which is chief in the Body among the seven Properties or Forms , then he enkindleth himself in his own Poyson-Source according to his † vital Property , and doth so forcibly strive so long , till he becomes fiery , and then he awaketh his own Mars , and his own Saturn , which Impress him , and consume the flesh of the Body in the Poyson-fire , and wholly consume the Oyl of Light ; even then the Life's Light goeth out , and it is past recovery . 39. But if the Form of Life , * wherein Mercury is inflamed in the † Loathing in the Anguish and Poyson-Source , may obtain that Property into its Hunger , of which the Spirit and Body is chief , then he obtaineth his own natural food , of which he liveth , and doth again rejoyce , and putteth away the * Nauseate , and then the Nauseate dissipateth [ or dissolveth , ] and is spewed out ; but the Physician must have a care , whether or no that thing which he will minister to his Patient be in its Property strong also in the same Essence , whence the Nauseate is arisen in the Body . 40. As for example ; A jovial man receiveth a Nauseate for [ or Loathing ] from the Lunar property ; now if the Physician knew that he had so gotten his Nauseate , and prepared him a jovial Cure according to the Hunger of his own Spirit or Mercury , this now would be right ; but if the Moons property be strong in the Salt , which he would administer for the Nauseate , then he gives him a Nauseate ; but if the jovial Cure be free from the Moon , then the jovial Mercury receiveth his own food with great Desire , and quitteth the Nauseate : And thus it is likewise with Diseases which arise in the Salniter , viz. from fear or frighting ; thereto belongeth also such a Flagrat as the first was , and then there is a present Cure , or such an Herb , wherein the Salniter lieth in such a property as it lieth in that man. 41. I know , and it is shewn me , that the Sophister will cavil at me , because I write , that the divine Power is in the Fruit , that Gods Power doth * appropriate it self into the Generation of Nature : But hear , my dear Friend , become seeing , I ask thee , How was Paradise in this World ? Was it also manifest in Nature ? Was it also in the Fruit ? Was it in the World , or without the World ? Did Paradise stand in Gods Power , or in the Elements ? Was the Power of God manifest in the World , or hidden ? Or what is the Curse of the Earth ? and the putting of Adam and Eve out of Paradise ? Then tell me ; Doth not God dwell also in Time ? Is not God all in All ? It is written , Am not I he who filleth all things ? Also , Thine is the Kingdom , the Power and Glory , from Eternity unto Eternity . 42. Here consider thy self , and leave me uncensured : I do not say , that the Nature is God , much less the fruit proceeding from the Earth ; but I say , God giveth Power to every life , be it good or bad , unto each thing according to its Desire , for he Himself is All ; and yet he is not called God according to every Being , but according to the Light wherewith he dwelleth in Himself , and shineth with his Power through all his Beings ; He giveth in his Power to all his Beings and Works , and each thing receiveth his Power according to its Property ; one taketh Darkness , the other Light ; each Hunger desireth its Property , and yet the whole Essence [ or Being ] is all Gods , be it Evil or Good , for from him and through him are all things , what is not of his Love , that is of his Anger . Paradise is yet in the World , but man is not therein , unless he be born again of God ; then as to that new Regeneration he is therein , and not with the Adam of the four Elements . O that we would but once learn to know our selves , and even understand it by the created Essence [ or Being . ] 43. Lo ● in Saturn there lieth Gold shut up in a very disesteemed and contemptible form and manner , which indeed resembles no Metal ; and though it be cast into the fire and melted , yet a man shall have nothing , save a contemptible matter devoyd of any form of Vertue , until the Artist taketh it in hand , and useth the right Process about it , and then it is manifest what was therein . 44. So likewise God dwelleth in all things , and the thing knoweth nothing of God , he likewise is not manifest to the thing , and yet it receiveth Power from him , but it receiveth the Power according to its property from him , either from his Love , or from his Wrath , and from which it receiveth , so it hath its * Signature externally , and the Good is also in it , but as it were wholly shut up [ or hidden ] to the Iniquity [ or Evil ; ] an example whereof you have on Bushes , and other thorny and pricking Bryars , out of which notwithstanding a fair well smelling Blossom groweth , and there lie two Properties therein , viz. a pleasant and unpleasant , which overcometh , that shapeth [ formeth or marketh ] the fruit . 45. Thus also it is with man , he was created a fair Blossom and Fruit of Paradise , but the Devil raised up in him his thorny property by the Serpent , understand the Centre , the property of the wrathful Nature , which in his Paradisical Source was not manifest in him ; but when his Hunger entered into the thorny false property of the Serpent , viz into Death , then the property of Death , and the false Serpent in the Devils Desire , pressed into his Hunger , and filled Soul and Body , so that the Hunger of the false Serpent began effectually to work in him , and Death awaked in him , and then Paradise hid it self in him ; for Paradise entered into it self , and the poyson of the Serpent in Deaths property dwelt also in it self ; here was now the Enmity ; then said God to him , The seed of the woman shall bruise the Serpeats head , and thou shalt sting the Heel with Deaths poyson . 46. Understand the Paradisical Image shut up , and captivated in the wrathful Death , in which the Word of the Deity , viz. the divine Mercury ruled and wrought , did disappear ; as the Gold is disappeared in Saturn , so that nothing is seen but a contemptible matter , until the right Artist sets upon it , and again awaken the Mercury in the enclosed Gold , and then the dead enclosed Body of the Gold doth again revive in Saturn ; for Mercury is its Life , who must be introduced into it again , and then the dead Body of the Gold † appeareth , and overcometh the gross Saturn , wherein it lay shut up , and changeth its mean contemptible old Body into a fair glorious golden Body . 47. Thus likewise it is with Man ; He lieth now shut up after his Fall in a gross deformed , beastial dead Image ; He is not like an Angel , much less like unto Paradise ; He is as the gross Oar in Saturn , wherein the Gold is coucht and shut up ; His Paradisical Image is in him , as if it were not , and it is also not manifest , the outward Body is a stinking Carkass , while it yet liveth in the Poyson : He is a bad thorny Bush , whence notwithstanding fair Rose-buds may bloom forth , and grow out of the Thorns , and manifest that which lieth hidden , and shut up in the wrathful poysonful Mercury , so long till the Artist who hath made him take him in hand , and bringeth the living Mercury into his Gold or Paradisical Image disappeared and shut up in Death ; so that the Enclosed Image , which was created out of the divine Meekness and Love-essentiality , may again bud and spring forth in the divine Mercury , viz. in the Word of the Deity , which entered into the Humanity shut up [ and closed in the Death and Curse . ] 48. And then the divine Mercury changeth the wrathful Mercury into its property , and Christ is born , who bruiseth the Head of the Serpent , viz. of the Poyson and Death in the Anger of God , understand the might of wrathful Death , and a new Man ariseth in Holiness and Righteousness , which liveth before God , [ and his divine Image ] appeareth and puts forth its Lustre as the hidden Gold out of the earthly property , and hereby it is clearly signified to the Artist chosen of God how he shall seek ; no otherwise then as he hath sought and found himself in the property of the pure Gold , and so likewise is this Process , and not a whit otherwise ; for Man and the Earth with its Secrets lie shut up in the like [ or same ] Curse and Death , and need one and the same Restitution . 49. But we tell the Seeker , and sincerely and faithfully warn him as he loveth his Temporal and Eternal Welfare , That he do not first set upon this way to try the Earth , and restore that which is shut up [ in Death , ] unless he himself be afore born again through the Divine Mercury out of the Curse and Death , and have the * full knowledg of the Divine Regeneration , else all what he doth is to no purpose , no learning [ or studying ] availeth ; for that which he seeketh , lieth shut in the Curse , in Death , in the Anger of God ; if he will make it alive , and bring it into its First Life , then that Life must be afore manifest in him , and then he may say to the Mountain , Get thee hence , and be cast into the Sea ; and to the Fig-tree , No fruit grow on thee henceforth , and it shall come to pass ; for if the divine Mercury liveth , and is manifest in the Spirit , then when the Spirit of the Souls Will imagineth into any thing , Mercury also goeth along with it in the Imagination , and enkindleth the Mercury fast apprehended in Death , viz. the Similitude of God ; or the Manifestation , wherewith the living God hath made himself manifest . 50. I know and see , that the Mocker in the Devils Vizard will yet bring my writing into a misapprehension , and make me more dark and doubtful , because I write of the inward and outward Mercury , and understand by the inward the Word of God , or the Divine Voyce , viz. the Manifestation of the Eternity of the Abyss , and by the outward [ Mercury ] I understand the Officer in Nature , viz. the Instrument , which the inward , living , powerful Word or divine Voyce useth , wherewith it * formeth and worketh . Now the Sophister will falsely interpret it , and say , That I mix them both together , making no difference , and † hold Nature for God , as Babel hath already done unto me : But I bid him view my words well , and learn to understand them aright ; for I speak sometimes from the Heavenly Mercury , and see that only , and then presently I name the Instrument of the Heavenly , therefore let him have regard unto the sence ; I write not Heathenishly , but Theosophically , from a higher Ground then the outward Faber is , and then also from the same . CHAP. IX . Of the Signature , shewing how the Internal doth Sign the External . 1. THe whole outward visible World with all its Being is a Signature , or Figure of the inward spiritual World ; whatsoever is Internally , and howsoever its operation is , so likewise it hath its Character externally ; like as the Spirit of each Creature doth set forth and manifest the internal Form of its Birth * by its Body , so doth the Eternal Being also . 2. The Being of all Beings is a wrestling Power ; for the Kingdom of God consists in Power , and also the outward World , and it standeth especially in seven Properties or Forms , where the one doth cause and make the other , and none of them is the first or last , but it is the Eternal Band , therefore God hath appointed six days for man to work , and the seventh Day is the Perfection wherein the six do rest , it is the Centre unto which the Desire of the fix Days do tend , therefore God calleth it the Sabbath or Resting Day , for therein the six Forms of the working Power do rest ; it is the Divine * Sound in the Power , or the Kingdom of Joy , wherein all the other Forms are manifest ; for it is the formed Word , or divine Corporality , by which all things are generated and come forth to a † Being . 3. This formed Word hath manifested it self with the motion of all Forms * with this visible World , as with a visible likeness , so that the spiritual Being might be manifest in a Corporeal Comprehensive Essence ; as the Desire of the inward Forms hath made it self external , and the internal Being is in the external ; the internal holdeth the external before it as Glass , wherein it beholdeth it self in the property of the generation of all Forms , the external is its Signature . 4. Thus every thing which is generated out of the internal hath its Signature ; the Superior Form , which is chief in the Spirit of the working in the Power , doth most especially sign the Body , and the other Forms hang unto it ; as is to be seen in all living Creatures , in the shape and form of the Body , and in the behaviour and deportment , also in the sound , voyce , and speech ; and likewise in Trees and Herbs , in Stones and Metals , all according as the wrestling is in the power of the Spirit ; so is the Figure of the Body represented , and so likewise is its Will , so long as it so boyleth in the Life-spirit . 5. But if the Artist taketh it in hand with the true Mercury , then he may Turn the weakest Form to be uppermost , and the strongest nethermost , and then the Spirit obtaineth another Will , according to the most Superior Form ; that which before must be Servant , becometh now Lord and Master in the seven Forms ; as Christ said unto the sick , Arise , thy faith hath made thee whole , and they arose : And thus likewise it is here , each Form hungereth after the Centre , and the Centre is the Voyce of Life , viz. the Mercury , the same is the Faber or Former of the Power ; if this Voyce gives it self in to the Hunger of the meanest Form in the strong * Combate , then it doth lift up its property ( understand the property of that Form ) and thus its Desire or Faith hath saved it , for in the Desire Mercury doth lift up [ or sublime ] it self , and thus it was in Christs Patients . 7. Sickness had taken possession of them , and the Poyson of Death had gotten the upper-hand in Mercury ; but now the Form of Life in the Centre did set its Hunger as a famished and mean property after the Liberty to be freed from the Abomination ; but being the Mercury was revived in Christ in the divine Property , therefore the weak Hunger entered into Christs strong Hunger after the Salvation of Man , and so the weak Hunger received the strong in the Power , and then the divine Voyce in Christ said , Arise , lift up thy self , thy Faith , that is , thy Desire which thou hast introduced into me , hath saved thee . 8. Thus the Life prevaileth over the Death , the Good over the Evil ; and on the contrary , the Evil over the Good , as came to pass in Lucifer and Adam , and still dayly cometh to pass : and thus every thing is Signed ; that Form which is chief receiveth the Taste , and also the Sound in Mercury , and † figureth the Body after its property ; the other Forms do hang unto it as cohelpers , and do also give their Signature thereto , but very weakly . 9. There are especially seven Forms in Nature , both in the eternal and external Nature , for the External proceed from the Eternal : The ancient Philosophers have given Names unto the seven Planets according to the seven Forms of Nature ; but they have understood thereby for another thing , not only the seven Stars , but the seven-fold Properties in the Generation of all Essences ; there is not any thing in the Being of all Beings , but it hath the seven Properties in it ; for they are the Wheel of the Centre , the cause of Sulphur , in which Mercury maketh the boyling in the Anguish-Source . 10. The seven Forms are these ; viz. the Desire of the Impression is called Saturn , into which the free Lubet of Eternity gives it self ; this in the Impression is called Jupiter , by reason of its pleasant commendable Vertue ; for the Saturnine Power doth enclose , and maketh hard , cold , and dark , and causeth the Sulphur , viz. the vital Spirit , understand the moving vital Spirit , viz. the natural ; and the Free Lubet maketh the Impression Long to be freed from the dark astringent Hardness , and it is very rightly called Jupiter , being a desire of the * Understanding , which openeth the Darkness , and manifests another Will therein . 11. In these two Properties is pourtrayed and exactly deciphered Gods Kingdom , viz. the Original , and also the Kingdom of Gods Anger , viz. the dark Abyss , which is a cause of the motion in Saturn , viz. in the Impression ; the Impression , viz. Saturn , maketh the Nothing , viz. the free Lubet moveable and sensible , and also opposite ; for it causeth it to be Essence , and Jupiter is the sensible Power proceeding from the free Lubet to manifestation out of the Nothing into Something , in the Impression of Saturn , and they are two Properties in the manifestation of God according to Love and Anger , viz. a model of the Eternal Form , and are as a wrestling Combate , viz. an opposite Desire against each other ; one maketh Good , the other Evil , and yet it is all Good ; only if we will speak of the Anguish-Source , and then also of the joyful Source , then we must distinguish , that the cause of each Source may be understood . 12. The third Form is called Mars , which is the fiery property in the Impression of Saturn , where the Impression introduceth it self into great Anguish , viz. into a great Hunger ; it is the Painfulness , or the cause of feeling , also the cause of the fire and consuming , also of Enmity and Malignity ; but in Jupiter , viz. in the free Lubet , in the Nothing , it causeth the fiery Love desire , that the Liberty , viz. the Nothing , is desirous , and introduceth it self into Sensibility , viz. into the Kingdom of Joy ; in the Darkness it is a Devil , viz. Gods Wrath , and in the Light it is an Angel of Joy , understand such a property ; for when this Source became dark in Lucifer , he was called a Devil , but while he was in the Light he was an Angel ; and thus also it is to be understood in Man. 13. The fourth Property or Form is called Sol , viz. the Light of Nature , which hath its Original in the Liberty , viz. in the Nothing , but without Splendor , and gives it self in with the Lubet into the Desire of the Impression of Saturn , even unto the wrathful or fiery property of Mars , and there the free Lubet , which hath sharpened it self in the Impression , in Mars his property , in the consuming Anguish , and in the Hardness of Saturn , doth display , or powerfully put it self forth in Jupiter , as a sharpness of the Liberty , and an Original of the Nothing , and also of the * Sence , and the † effluence from Mars his Heat and Anguish ; and from Saturns Hardness is the shining of the Light in Nature , which giveth the Understanding in Saturn , Jupiter , and Mars , viz. a Spirit , which knoweth what it self is in its properties , which hindereth or prevaileth against the Wrath , and brings it out of the Anguish , out of Mars his property into Jupiters , viz. out of the Anguish into a Love-desire . 14. In these four Forms the Spirits Birth doth consist , viz. the true Spirit both in the inward and outward Being , viz. the Spirit of Power in the Essence , and the Essence or Corporality of this Spirit is Sulphur . 15. Ye Rabbies and Masters ! that you could but understand , how faithfully that is given and revealed unto you , which your Predecestors have intended and aimed at , wherein you have been a long time blind , the cause whereof is your Pride ; This God , the most high Understanding , doth set before you by mean , and heretofore ungrounded Instruments , which he himself hath grounded , if that you would yet once see , and escape the Tormenting Source . 16. The fist Form is Venus , the beginning of all Corporality , viz. of the Water , which ariseth in the Desire of Jupiter and Mars , viz. in the Love desire out of the Liberty , and out of Nature , viz. out of the Impressions Desire in Saturn , in Mars , in the Great Anguish , to be freed from the Anguish , and carrieth two Forms in the Desire of his Property , viz. a fiery from Mars , and a watry [ property ] from Jupiter , understand an Heavenly and Earthly Desire ; the Heavenly ariseth from the Heavenly Impression of the Union [ or free Effluence ] of the Deity in Nature to its own manifestation , and the Earthly ariseth from the Impression of the Darkness in Mars , viz. in the wrathful Fires property ; therefore the Essence of this Desire consists in two things , viz. in the Water from the Original of the Liberty , and in Sulphur from the Original of Nature according to the Impression . 17. The outward Similitude of the Heavenly [ Being ] is Water and Oyl ; understand , according to the Sun it is Water , and according to Jupiter it is Oyl , and according to the hard Impression of Saturn after the Heavenly Being , according to Mars , it is Copper , and according to Sol Gold , and according to the earthly Impression , according to the property of the Darkness , it is in Sulphur Grit , Gravel and Sand ; according to Mars his property a Cause of all Stones ; for all Stones are Sulphur from the powerful Predomination of Saturn and Mars in the property of Venus according to the dark Impression , understand according to the earthly part . 18. O ye dear Wisemen , if you did but know what lieth in Venus , you would not so sumptuously Adorn your Roofs : The Potentate often loseth his life for the servants sake , and he puts the Master upon his Roof , therefore he is blind ; this his false Venus-desire doth cause in him , that he formeth it in Saturn and Mars , and brings it forth in Sol ; if he formed his Venus-desire in Jupiter , then he might rule over the fiery Mars which lieth in Venus , and hath put his Coat upon Venus in Sulphur . 19. Thus Mars doth clothe all his Servants which love him , and Saturn with his Garment , that they only find the Copper of Venus , and not its Gold in the Copper ; the spirit of the Seeker entereth into Sol , viz. into Pride , and supposeth that he hath Venus , but he hath Saturn , viz. Covetousness ; if he went forth in the Water , viz. in the Resigned Humility of Venus , the Stone of the Wisemen would be revealed unto him . 20. The sixt Form is Mercury , viz. the Life and Separation , or the Form in the Love , and in the Anguish ; In Saturn and Mars , on the one part he is earthly according to the hard Impression , where his Motion and Hunger is a pricking , adverse , and ( according to the fire ) a bitter pain and woe ; and according to the Water in the earthly Suphur , viz. in the Mortification , a Poyson-Source . 21. And according to the other part , according to the Lubet of the Liberty , he is the pleasant property of Joy in Jupiter and Venus , also of springing and growing , and according to the Impression of the Heavenly Saturn , and according to Mars in the Love-desire , he is the Sound in the Spirit , understand , the Separator of the Sound , viz. of the Tone ; also of all pronunciations of Speeches , and all several Cryes and Notes ; all whatsoever soundeth is distinguished by his Might , Venus and Saturn carry his Lute , and he is the Lutanist , he * striketh upon Venus and Saturn , and Mars giveth him the Sound from the Fire , and thus Jupiter rejoyeeth in Sol. 22. Here lieth the Pearl , dear Brethren ; Mercury maketh the Understanding in Jupiter , for he † severizeth the thoughts , and makes them act and move ; He taketh the infiniteness of the thoughts into his Desire , and maketh them essential ; this he doth in Sulphur , and his Essence is the manifold Power of the Smell and Taste , and Saturn giveth his sharpness thereinto , so that it is Salt. 23. But I understand here the vertual Salt in the Vegetable Life : Saturn maketh the Common Salt in the Water ; * He is an Heavenly and an earthly Labourer , and laboureth in each Form according to the property of the Form ; as it is written , with the holy thou art holy , and with the perverse thou art perverse . In the holy Angels the Heavenly Mercury is holy and divine , and in the Devils he is the Poyson and Wrath of the Eternal Nature according to the dark Impressions property , and so forth through all things , as the property of each thing is , so is its Mercury , viz , its Life ; in the Angels he is the Hymn of Gods Praise , and in the Devils he is the Cursing and Awakening of the opposite Will of the bitter poysonful Enmity . 24. Thus likewise it is to be understood in men and all Creatures , in all whatsoever doth live and move ; for the outward Mercury is the outward Word in the outward World : * He is the outward Verbum , and Saturn with the Impression is his Fiat , which maketh his Word Corporeal ; and in the inward Kingdom of the divine Power he is the Eternal Word of the Father , whereby he hath made all things in the outward [ Principle , ] understand , with the Instrument of the outward Mercury . 25. The outward Mercury is the Temporal Word , the Expressed Word ; and the inward [ Mercury ] is the Eternal Word , the Speaking Word ; the inward Word dwelleth in the outward , and maketh through the outward all outward things ; and with the inward , inward things : The inward Mercury is the Life of the Deity , and all divine Creatures ; and the outward Mercury is the Life of the outward World , and all external Corporality in men and beasts , in Vegetables and Animals , and maketh a peculiar Principle , viz. a likeness of the divine World , and this is the manifestation of the divine Wisdom . 26. The seventh Form is called Luna , the Amassed Essence ; what Mercury hath comprized in Sulphur , that is a Corporeal or Substantial Hunger of all Forms ; the Property of all the six Forms doth lie therein , and it is as a Corporeal Being of all the rest ; this Property is as a Wife of all the other Forms ; for the other Forms do all cast their Desire through Sol into Luna ; for in Sol they are spiritual , and in Luna Corporeal ; therefore the Moon assumeth to it the Sun-shine , and shineth from the Sun ; whatsoever the Sun is , and maketh in the Spirit-life in it self , the same Luna is and maketh Corporeal in it self . 27. It is Heavenly and Earthly , and ruleth the Vegetative Life ; it hath the Menstruum , viz. the Matrix of Venus in it ; all whatsoever is Corporeal doth * congeal in its property ; Saturn is its Fiat , and Mercury is its Husband , which doth Impregnate it , and Mars is its Vegetable Soul , and the Sun is its Centre in the Hunger , and yet not wholly in the Property ; for it receiveth only the white colour from the Sun , not the yellow , or the red , viz. the majestatical ; therefore in its property lieth Silver in Metals , and in Sol his property Gold ; but being Sol is a Spirit without Essence , thereupon Saturn holds the Suns Corporeal Essence in himself to lodg in ; for he is the Fiat of the Sun ; he keeps it shut up in his dark Cabinet , and doth only preserve and keep it ; for it is not his own Essence , until the Sun sends him his Faber Mercury , to whom he gives it , and to none else . 28. Observe this , ye Wisemen ! It is no fiction or fallacy ; let the Artist but understand us aright ; he must bring the Jewel shut up in Saturn into the Mother of Generation , viz. into Sulphur , and take the Faber , and divide all Forms , and separate the variety of Hungers , which the Faber himself doth , when the Artist brings the work into the first Mother , viz. into Sulphur ; but he must first baptize the froward Child with the Philosophical Baptism , lest he makes a Bastard of Sol ; and then let him lead him into the Desart , and try whether mercury will eat Manna in the Desart after the Baptism ; or whether he will make Bread of Stones ; or whether he will aspire aloft as an haughty Spirit , and precipitate himself from the Temple ; or whether he will worship Saturn , in whom the Devil sits hidden : This the Artist must observe ; whether mercury the wicked poysonful Child receiveth the Baptism ; whether he can feed of Gods Bread or no. 29. If he now doth eat , and stand out in the Temptation , then will the Angels appear unto him after forty days , and then let him go out of the Desart , and eat his own food , and so the Artist is ready and fit for his work ; if not , then let him by all means leave it , and as yet account himself unworthy thereunto . 30. He must have the understanding of the Generation of Nature , else all his labour and pains is to no purpose , except the Grace of the most High hath bestowed upon him some Particular , that so he is able to Tincture Venus and Mars , which is the shortest [ and most ready way ] if God shews him such an Herb , wherein the Tincture lieth . 31. The Lunar Body of metals lieth in the Sude of the Earth , in Sulphur and Mercury , covered internally with the Coat of Venus , and cloathed externally with the Cloke of Saturn , as we see plainly , and is a degree more external then the Solar Body : Next after Luna , Jupiters Body is also a degree more external ; next Jupiter , the Body of Venus is a degree also more external ; but Venus is a fly Bird , she hath also the inward Solar Body , she taketh Mars his Coat upon her , and hides her self in Saturns Cabinet , but she is manifest , and not hidden . 32. Next Venus , Mars is likewise a degree more external , and nearer to earthliness ; and next Mars , Mercury's Body is a particula of all the rest ; on one part most nigh to the earthly Corporality , and on the other part nearest the Heavenly ; and next Mercury , Luna is on the earthly part wholly earthly , and on the heavenly part wholly heavenly ; it * carrieth an earthly and heavenly face towards all things ; to the Evil it is Evil , and to the Good it is Good ; to a pleasant Creature it giveth its best in the Taste , and to a bad creature it giveth the Curse of the corrupted Earth . 33. Now in all this , as the Property of each thing is internally , so it hath externally its Signature , both in Animals and Vegetables , and this you shall see in an Herb , so likewise in Trees and Beasts , and in men also . 34. If the Saturnine property be predominant , and chief in a thing , then it is of a black , grayish colour , hard and spare , sharp , sowre , or salt in taste ; it gets a long lean † body , gray * in the eyes , of a dark blue , of a very slender body , but of a hard touch , albeit the property of Saturn is very seldom alone master in a thing ; for he soon awakeneth Mars with his hard Impression , who maketh his property benty and crooked , full of knots , and hindereth the body from growing high , but is full of branches , and rugged , as is to be seen in Oak-shrubs , and the like Trees . 35. But if Venus be next * Saturn in any place in the Sude of the Earth , then the Sude in the Sulphur of Saturn causeth a tall , strong body ; for it giveth its sweetness into Saturns Impression , whereby Saturn becomes strong and lusty , and if Venus be not hindered by Mars , it grows a great , tall , slender Tree , Herb , Beast , or Man , or what ever it be . 36. But if Jupiter be next him in the property of Venus , so that Jupiter is stronger in Saturn then Venus , and Mars beneath Venus , then it falls out to be a very excellent fair Body , full of vertue and power , also of a good taste ; its eyes are blue , and somewhat whitish , of a meek property , but very potent ; if it fall out , that Mercury is between Venus and Jupiter , and Mars undermost , then is this property in Saturn graduated in the Highest degree with all power and vertue , in words and works , with great understanding . 37. If it be in Herbs , then they are long of a middle sized stature or stalk , of a very curious form , fair blossoms , white , or blue ; but if the Sun also casteth the influence of his property into it , then doth its colour by reason of the Sun incline to yellow ; and if Mars hindereth not , then is the Universal very Soveraign in the Thing , be it either a man , or other creature , or an Herb of the Earth : This let the Magus well observe , it withstandeth all malignity , and false influences and assaults from the Spirits , what ever they be , so far as a man himself be not false and wicked , and inclines his desire unto the Devil , as Adam did , in whom also the Universal was wholly compleat . 38. With these Herbs a man may cure , and heal without any art of the Artist ; but they are rarely and seldom found , yea not one amongst many seeth them , for they are nigh unto Paradise : The Curse of God hides the eye-sight of the wicked , that it doth not see , although they should stand before his eyes ; yet in such a Conjunction of the Planets they are manifest and may not be hid ; therefore there lieth a great Secret in many an Herb and Beast , if the Artist knew it , and had the true skill to use it ; the whole Magia lieth therein ; but I am bidden to be silent by reason of the wicked , who is not worthy of it , and is justly plagued with the Plague wherewith he plagueth other honest people , and tumbleth himself in the mire . 39. But if Mars in his property be next Saturn , and Mercury casteth an opposite Aspect , and the Power of Venus be under Mars , and Jupiter under the property of Venus , then out of this Property all is corrupted and poysoned ; a poysonful Herb , Tree , Beast , or whatsoever it be , if it falleth into the corrupt humane Property , then it is fitted and prone to Evil , but if the Moon bringeth its powerful Influence thereinto , then is the false Magia ready in the Lunar Menstruum , and Witchcraft is manifest , of which I must here also be silent , and will only shew the Signature . 40. In an Herb , if the blossom be somewhat reddish , and writhen , or streekt , and inclined to white by the red , then is the power of Venus there , which maketh resistance therein ; but if it be only reddish , and of dark wriths or streeks , with a rough peel or skin on the stalk , branch and leaf , then doth the Basilisk lodg there . 41. For Mars maketh it rugged , and Mercury is poysonful therein , which giveth a streekt colour , and Mars the red , and Saturn the dark , which is a Pestilence in the Lunar Menstruum , but unto the Artist it is an Herb against the Pestilence ; if he taketh the Poyson from Mercury , and giveth him Venus and Jupiter for food , then Mars bringeth forth the Vegetable Soul in Sol , and turneth his wrathful fire into a Love-fire , which the Artist must know , if he will be called a Doctor . 42. This Property likewise signeth the living Creatures both in their voyce and visage ; it giveth a gross dull sound , somewhat inclining to a shrill voyce by reason of Mars , soothing , flattering , and very false , lying , commonly red pimples [ or streams ] in the eyes , or blinking , and rouling unsteady eyes : In Herbs this Property likewise yeeldeth a taste very loathsom , whence in mans life , viz. in Mercury , if it takes it down , a stirring boyling poyson doth arise , which doth darken and obscure the life . 43. The Physician must have a care of the Herbs of this Property ; they are not to be taken into the body , but they are poysonful , of what Name soever they be ; for there often hapneth such a Conjunction of the Planets , which doth sometimes so prepare an Herb , which is good if it be subject to Saturn and Mars : So likewise it falleth out sometimes , that an Evil Herb by reason of a good Conjunction , if in its beginning stands in the Menstruum , may be freed from the malignity , which is to be known by the Signature ; therefore the Physician , who understands the Signature , may best of all gather the Herbs himself . 44. But if Mars be next Saturn , and Mercury very weak , and Jupiter also under Mars in the Property , and Venus casteth an opposite Aspect or Dissent with its Desire , then it is good ; for Jupiter and Venus do change the Wrath of Mars into Joy , which produceth hot wholesom severain Herbs , which are to be used in all hot Diseases and Hurts ; the Herb is rough , and somewhat pricky , the leaves on the branches ; so likewise the stalk is fine thin , according to the nature of Venus , but the vertue and power is of Mars and Jupiter , well mixed and Tempered , commonly with brownish blossoms , forcing forth in the Property , and that because Mars is strong therein with his Wrath ; but being his Wrath is changed by Jupiter and Venus into a pleasant Property , the Wrath becomes a Desire of Joy. 45. The Physician must not give Saturn without Mars in hot Diseases , not Cold without Heat , else he enkindleth Mars in the Wrath , * and stirreth up Mercury in the hard Impression in the property of Death ; Mars belongeth to the cure of every Mars-like Sickness , which is of Heat , and pricking pangs : But let the Physician know , that he must first correct and qualifie Mars , which he intends to minister with Jupiter and Venus , that Mars his Wrath may be changed into Joy , and then he will also change the Sickness in the body into Joy , Cold is quite contrary to it . 46. If the Physician administreth Saturn only and alone to a martial Disease or Hurt , then Mars is dismayed with Death , and falleth down with his force and strength into Deaths property ; and now being he is the fire in the body , the Lifes fire becometh thereupon deadly in the Elemental property ; for he soon awakeneth Mercury in the property of Cold ; but yet the Physician must have a care that he administreth not in an hot Disease the raw undigested hot Mars , in which Mercury is wholly inflamed and burning ; for he enkindleth the fire more vehemently in the body ; he must first mollifie Mars and Mercury , and put * them into Joy , and then it is right and good . 47. The hotter an Herb is , the better it is hereunto ; yet it s wrathful Fire must be changed into Love , and then he can also change the Wrath in the Body into Joy ; all according as the property of the disease is , that the disease be able to bear it ; for unto a weak fire in the body , which is tyred and languished by reason of the Heat , and rather inclines to Cold , viz. to the poyson of Mercury , where the life is in danger , there belongeth a Cure with a fine subtle Heat , wherein Venus is strong , and Mars very tender and milde by reason of Venus her Power ; Jupiter need not be strong there , lest he make Mars and Mercury too strong , so that the weak life , before it is quickened and refreshed , is overwhelmed , and brought into the Mercurial Poyson . 48. An Herb in this aforesaid Property groweth not high , it is somewhat rough in the touch ; the rougher it is , the stronger is Mars therein ; it is better to be used outwardly to wounds and sores , then inwardly : The fine and subtle part is to be taken into the body , and is expulsive ; the more subtle it is , the nigher it is to the life in the body , which the Physician may very well know by its Salt , for no sough wilde property is to be taken into the body , unless the body be inflamed with a sudden Poyson , where the life also is fresh and strong , then a vehement resistance must be used ; yet Mercury and Mars must not be administred in the Wrath , but in their most potent Power ; Mars in the greatest Heat , but before changed into Joy , and then he also changeth Mercury according to himself : Iupiter belongeth to the transmutation of wrathful Mars , but he must be first introduced into Sol's property , and then he is rightly fit thereunto . 49. Every living Creature , according to its kind in the foregoing property , is friendly and pleasant , if you deal friendly and gently with it ; but if it be dealt roughly with , then Mercury is stirred up in the Poyson-property ; for Mars soon boyleth up , and gets aloft in the bitter property , and then the Anger springeth forth ; for the ground of all Malignity lieth therein ; but if it be not stirred up , then it is not manifest ; as a great sickness which lieth in the body ; but while the same is hid , and not enkindled , it is not manifest and apparent . 50. But if Mercury be next Saturn in the Property , and next him the Moon , and Venus and Iupiter beneath , and also weak , then let Mars stand where he will , yet all is earthly ; for Mercury is held in the austere Impression in the Cold property , viz. in Deaths Form , and his Sulphur is earthly ; if Mars comes near unto it , then it is poysonful also , but if Venus maketh an opposition therein , then the Poyson is resisted , yet it is but earthly ; it giveth a greenish colour from the Power of Venus . 51. But if Venus be next Saturn in the Property , and the Moon not opposed by Mars , and Iupiter likewise goeth in his own Power , then all is pleasant [ and lovely under that Property or Constellation , ] the Herbs are slender , single , and soft in touch , of white blossoms , unless Mercury brings in a mixt colour from the Power of the Sun , viz. from Mars half red , and from Iupiter bluish , and it is weak in the Property , and of little use in Physick , yet not hurtful ; in the Creature it gives a pleasant courteous humble life , with no deep reason [ reach or capacity , ] but if Mars comes thereunto , the Creature is small , or thin , of a white , weak , and effeminate nature . 52 There are three especial Salts which may be used for to cure , which belong unto the Vegetable Life , viz. Iupiter , Mars , and Mercury , these are the Working Life , in which the Sun is the right Spirit , which maketh these Salts † Operative . 53. The Salt or Power of Iupiter is of a pleasant good smell and taste from the inward Original [ of the Property ] of the Liberty of the divine Essence , and from the external [ Principle or Original ] of the Property of the Sun and Venus , but yet it is not alone of it self of sufficient Power in Nature ; for the outward Nature consists in Fire and Anguish , viz. in Poyson , and * Jupiters Power is opposed to the fiery Poyson life , which maketh a Temperature in the poysonful Nature , viz. a Desire of Meekness out of the Enmity . 54. The Salt of Mars is fiery , bitter and austere , and the Mercuriall Salt is anxious and raging , like a Poyson , inclined both to Heat and Cold ; for it is the Life in Sulphur , and unites [ or assimulates ] it self according to each things Property ; for if it comes into Jupiters Salt , it causeth Joy and great Power ; but if it comes into Mars his Salt , it maketh bitter Pangs , Stitches , Akings , and Woe ; but if it comes into Saturns earthly Salt , it maketh Swellings , Anguish , and Death , if it be not hindered by Jupiter and Venus : Venus and Jupiter are opposite to Mars and Mercury , that so they might Temperize them both , and without the Power of Mars and Mercury there would be no Life in Jupiter , Venus , and Sol , but only a stilness ; therefore the worst is as profitable as the Best , and the one is the cause of the other . 55. But the Physician is to heed and mind what he takes in hand , lest he inflame the Mercurial Poyson more and more in his Patient , or introduce it into another adverse Source : He ought indeed to use the Martial and Mercurial Salt for his Cure , but he must first reconcile Mars and Mercury with Venus and Jupiter , that so both these angry Adversaries may resign their Will into Jupiters Will , so that Iupiter , Mars and Mercury may all three obtain one Will in the Power , and then the Cure is right , and the Sun of Life will again enkindle it self in this Union and Agreement , and also temperize the Nauseate of the Disease in the Contrariety in the Salt of the Disease , and turn Mercury's Poyson , and Mars his bitter Fire into a pleasant Iupiter . 56. This is now to be understood only concerning the Vegetable Soul , viz. concerning the outward Man , which liveth in the four Elements , and concerning the sensible and feeling Property . 57. * Reason likewise is to be cured with its likeness ; for as Reason may be brought by words into a sensible Sickness and Disease , so that Reason may vex , fret , and torment it self , and at last fall into an heavy sad Sickness and Death ; so also it may be cured with the * application of the same thing [ with its own Assimilate . ] 58. As for example ; An honest man falls into great debts , care , trouble and distress , which doth even afflict him nigh to death ; but if a good friend comes and payeth his debt for him , then is the Cure soon effected with its likeness : Even thus it is in all things , whence the disease is arisen , even such a like Cure is requisite for the restoring its health ; and thus it is likewise in the † mental Soul. 59. The Soul of the poor Sinner is poysoned in the Anger of God , and the Mercury ( understand the eternal Mercury in the eternal Nature ) is inflamed in the Souls property in the fiery Mars of Gods Anger , which doth now burn in the Eternal Saturn , viz. in the horrible Impression of Darkness , and feeleth the sting of the poysonful angry Mars ; His Venus is imprisoned in the house of misery , his Water is dryed up , his Iupiter of Understanding is brought into the greatest folly , his Sun is quenched , and his Moon turned to dark night . 60. Now he cannot be cured and remedied any other way , save with the likeness ; he must again appease the mental Mercury ; he must take Venus , understand the Love of God , and introduce it into his poysonful Mercury and Mars , and Tincture the Mercury in the Soul again with Love , and then his Sun will again shine in the Soul , and his Iupiter will rejoyce . 61. Now if thou sayst , That thou canst not , and that thou art too strongly captivated , I say also , that I cannot ; for it lieth not in my willing , running and toiling , but it lieth in the Compassion of God ; for I cannot by my own strength and ability overcome the wrathful Anger of God which is enkindled in me ; but seeing his dear Heart hath freely given it self again out of Love , and in Love , into the Humanity , viz. into the poysonful enkindled Mercury in the Soul , and Tinctured the Soul , viz. the Poyson-Source of the Eternal Nature in the Eternal Fathers Natures property ; therefore I will cast my will into his Tincture , and I will go with my will out of the Enkindled Poyson-Source , out of the evil Mercury in Gods Anger into his Death , and with my corrupted will I will dye with him in his Death , and become a Nothing in him , and then he must be my Life . 62. For if my will is a Nothing , then he is in me what he pleaseth , and then I know not my self any more , but him ; and if he will that I shall be Something , then let him effect it ; but if he willeth it not , then I am dead in him , and he liveth in me as he pleaseth , and so then if I be a Nothing , then I am * at the End , in the Essence out of which my Father Adam was created , for out of Nothing God hath created all things . 63. The Nothing is the highest Good , for there is no Turba therein , and so nothing can touch [ or annoy ] my Soul ; for I am a Nothing to my self , but I am Gods , who knoweth what I am , I know it not , neither shall [ or ought ] I to know it . 64. And thus is the Cure of my Souls sickness ; he that will adventure it with me , shall find by experience , what God will make of him : As for example ; I here write , and I also do not do it ; for I , as I , know nothing , have also not learned or studied it ; so then I do it not , but God doth it in me as he pleaseth . 65. I am not known to my self , but I know unto him what and how he pleaseth : Thus I live not to my self , but unto him ; and Thus we are in Christ only One , as a Tree in many boughs and branches , and he begetteth and bringeth forth the fruit in every branch as he pleaseth , and thus I have brought his Life into mine , so that I am Atoned with him in his Love ; for his Will in Christ is entered into the Humanity in me , and now my Will in me entereth into his Humanity ; and thus his living Mercury , that is , his Word , viz. the Speaking Mercury , Tinctureth my wrathful Evil Mercury , and transformeth it into his ; and thus my Mars is become a Love-fire of God , and his Mercury speaketh through mine , as through his Instrument , what he pleaseth ; and thus my Iupiter liveth in the Divine Joy , and I know it not ; the True Sun shineth unto me , and I see it not ; for I live not to my self , I see not to my self , and I know not to my self : I am a thing , and I know not what ; for God knoweth what I am ; and so now I run and tend to and fro as a thing , in which the Spirit driveth [ or acteth ] me as he pleaseth ; and Thus I live according to my inward Will , which yet is not mine . 66. But yet I find in me another Life , which I am , not according to the Resignation [ or Self-denyal , ] but according to the Creature of this World , viz. according to the Similitude of Eternity ; this Life doth yet stand in poyson and strife , and shall yet be turned to Nothing , and then I am wholly perfect : Now in this same Life , wherein yet I find my self-hood , is Sin and Death , and these likewise shall be brought to Nothing ; and in that Life , which God is in me , I † hate Sin and Death ; and according to that Life which yet is in my self hood , I hate the Nothing , viz. the Deity : Thus one Life fighteth against the other , and there is a continual Contest in me ; but being Christ is born again in me , and liveth in my Nothingness , therefore Christ will , according to his Promise made in Paradise , bruise the head of the Serpent , viz. of my Self-hood , and mortifie the evil man in my Self , so that he himself may truly live [ in me . ] 67. But what shall Christ do with the evil man ? shall he cast him away ? No! for he is in Heaven , and doth thereby accomplish and effect his Wonders in this World , which stands in the Curse : Now each laboureth in its own [ Vineyard , ] the outward Man laboureth in the Cursed World , which is Evil and Good , in the Wonders of God , viz. in the Mirror of Glory , which yet shall be revealed in him ; and the inward Man is not its own , but Gods Instrument , with whom God maketh what he pleaseth , till the outward with its Wonders in the Mirror shall also be manifest in God , and even then is God All in All , and he alone in his Wisdom and Deeds of Wonder , and Nothing else besides ; and this is the Beginning and the End , Eternity and Time. 68. Now understand it aright ; unto the outward Man there appertaineth a Cure from the outward , viz. from the outward Will of God , who hath made himself external * with this visible World ; and for the inward Man there is a Cure from the inward World , which God is All in All ; only One , not many , one in all , and all in one ; but if the inward Penetrates the outward , and illustrate it with its Sun-shine , and the outward receiveth the Sun-shine of the inward , then is it tinctured , cured , and healed by the inward , and the inward doth illustrate it , as the Sun through-shines the water , or as the fire do set the Iron quite through of a light glee ; here now needeth no other Cure. 69. But seeing the Devil in the Wrath of the eternal Nature doth oppose the Soul , as an enemy of the Soul , and continually casteth his poysonful Imagination at the Soul to tempt and try it , and the Anger or Wrath of the Eternal Nature is manifest in the outward Man , which Adam awakened and stirred up ; thereupon this Wrath is oftentimes stirred up by the Devil and his servants , that it doth effectually work and burn in the outward body , and even then the inward Love-fire goeth out in the outward Man , as a red-hot Iron is quenched in the water ; yet not so soon in the internal , but in the external [ Man , ] unless the outward Man continue lying in the † mire of sin ; so that the Soul which had given it self into the Nothing , viz. into the Liberty , into the Life of God , doth enter again with its Desire into the outward sinful Man , then it loseth the inward Sun ; for it goeth again out of the Nothing into the Something , viz. into the Source . 70. Thus the outward body must then have an outward Cure ; and albeit the inward Man yet liveth in God , yet whereas the Soul hath Imagined into the outward Wrath , so that the divine Tincturation is no longer in the outward Man ; the outward Mercury , viz. the * Expressed Word , must have a Tincturation from the outward expressed Love and Light , unless the Will-spirit of the Soul doth wholly re-enter into the inward hidden Man , and be again † transmuted ; and then the Cure may be again introduced into the outward Man ( being the * through-shining Love of God in the Light , ) which is exceeding precious . 71. But now this Herb is rarely to be found upon the Earth ; for men do eat only of the forbidden Tree ; therefore the Poyson of the Serpent doth so spring up in them in the Wrath of the eternal and external Nature , so that they must also have an external Cure for their Serpents Poyson in the outward Mercury . 72. It is indeed Possible for a man to live without sickness , but he must bring the divine Tincturation from the inward Man through the outward , which is very difficult [ to do ] in the World ; for the outward Man liveth amongst the thorns of Gods Wrath , which gall and sting him on every side , and blow up the Wrath of God , so that it burneth in the outward Man , and then the Tincturation of Gods Love may not continue there ; it is indeed there , but not in the outward enkindled Abominations , but it dwelleth in it self , like as the Light dwelleth in the Darkness , and the Darkness comprehends it not , also knoweth nothing thereof ; but when the Light is manifest in the Darkness , then is the Night changed into Day . 73. Thus it is likewise with Man ; of what Light Man liveth , of that also cometh his Cure ; if he liveth in the outward World , then the outward Goodness and Love , viz. the outward Jupiter and Venus with the Sun must be his Cure , or he remaineth in the Angry Mars , and in the poysonful Mercury , in the earthly Moon , captived in the Impression of Saturn , viz. in the earthly Sulphur , which however is made manifest , and awakened in the outward Man by Adam , for whose sake the outward Man must dye , putrifie , and so enter again into the Nothing , viz. into the End ; or as I might better say , and signifie it , into the beginning of the Creation , into the Essence , out of which it went , and departed with Adam . CHAP. X. Of the inward and outward Cure of Man. 1. LEt the Lover of God understand us aright ; We do not go upon an Historical Heathenish Conjecture , but only and alone upon the Light of the outward Nature ; both Suns shine unto us . Understand us aright , and see ! how God hath Cured Man when the Poyson of the Serpent and Devil held him imprisoned in Death , and how he yet still cureth the poor Soul captivated in Gods Anger ; the like Process also must the Physician keep in curing the outward body . 2. The divine Light and Love was extinguished in Adam , because he Imagined into the Serpents property , viz. into Evil and Good , so that the Poyson of Death began effectually to work in Mercury , and the Source of Anger was inflamed in the eternal Mars , and the dark Impression of the eternal Natures property took possession of him ; his body became Earth in the dark Impression in the Poyson of the enkindled Mercury , and was an enmity against God ; he was utterly undone , and there was no remedy for him by any Creature , neither in Heaven , nor in this World , the wrathful Death captivated him in Soul and Body . 3. Now how did God do to Cure him , and Tincture him again ? did he take a strange thing thereunto ? No! He took the Likeness , and cured him with that , what was corrupted in him , viz. with the divine Mercury , and with the divine Venus , and with the divine Jupiter ; understand , in Man was the Expressed Word , which I call the Eternal Mercury in Man ; for it the true ruling acting Life ; it was inspired or in-spoken into Mans Image ( which God created out of his Essence into an Image according to God ) as into a Creatural Image , which was the Soul with the Property of all the Three Worlds , viz. with the World of Light and Understanding , which is God , and with the Fire World , which is the Eternal Nature of the Father of all Beings ; and with the Light , Love-World , which is Heavenly Corporality ; for in the Love-desire is the Essence , viz. the Corporality . 4. The Desire of Love is Spirit , and is the Heart of God , viz. the right divine Understanding : In the Love-Essence Mercury is Gods Word , and in the fiery Nature he is the Wrath of God , the Original of all Mobility and Enmity , also of Strength and Omnipotence ; the fiery Property maketh the Light , viz. the Liberty desirous , so that the Nothing is a Desire , and this Desire is the Love of God , which Adam did extinguish in him ; for he Imagined after Evil and God , that is , after Earthliness ; the Earthliness came forth into a Being both out of the Wrath , and out of the Love-Being , and that through Gods Motion , that the Wonders of the Abyss and Byss might be made manifest , that Good and Evil might be made known and manifest ; and this Adam being the Image of God should not do , for God had created him unto his Image ; He should have Tinctured the Fire-World and outward World with the Word of Love , that so none of them should be manifest in him , like as the day holdeth the night avalled in it self . 5. But by false Imagination he hath awakened and manifested the dark and poysonful Mercurial Fire-World in him , so that his bodily Essence of the dark Impression is fallen unto the evil Part in the poysonful Mercurial Property , and the Soul is become manifest in the Eternal Nature in the Fathers Fire-property , viz. in the poysonful hateful Mercury , according to which God calleth himself an angry zealous God , and a consuming fire . 6. Now to help and restore this again , viz. the Image of God , God must take the right Cure , and even the same which Man was in his innocency : But how did he effect it ? Behold O Man , behold and see , open thy Understanding , thou art called . 7. He introduced the holy Mercury in the Love-flame , viz. in the fiery Love with the Desire of the divine Essentiality , or after the divine Essentiality ( which Desire maketh divine Corporality in it self ) again into the Expressed Word , viz. into the Mercurial Fire-Soul , ( understand , into the Souls Essence in the Womb of Mary , ) and became again that same Image of God ; He Tinctured the Poyson , viz. the Wrath of the Father of all Essences , with the Love-fire ; He took only even that same Mercury which he had breathed into Adam for an Image , and formed into a Creature ; He took only that same property , yet not in the Fires property , but in the burning Love ; He did with the Love introduce again the Light of the Eternal Sun into the humane property , that he might Tincture the Wrath of the enkindled Mercury in the humane property , and inflame it with Love , that the humane Jupiter , viz. the divine Understanding , might again appear and be manifest . 8. Ye Physicians , if ye here understand nothing , then ye are captivated in the Poyson of the Devil : Behold , I pray the right Cure , wherewith the enkindled Mercury in Mans life is to be remedied ; it must be a Mercury again , but first enkindled in Venus and Jupiter ; it must have the Suns property , which it attains unto by Jupiter and Venus : As God dealeth with us poor men , so must the outward poysonful sick Mercury be Tinctured with such an external Cure ; not with the dark Impression of Saturn , with Cold , ( unless it be first sweetly appeased and qualified with Jupiter and Venus , that the Sun doth again shine in Saturn , ) but with meek Love ; this is his right Physick , whereby the Death is changed into Life ; yet this is only a common manual Cure , which the Vulgar may learn. 9. But it behoveth the Doctor , if he will be called a Doctor , to study the whole Process ; how God hath restored the universal in Man , which is fully clear and manifest in the Person of Christ , from his Entrance into the Humanity , even to his Ascention , and Sending of the Holy Ghost . 10. Let him follow this entire Process , and then he may find the Universal , provided he born again of God ; but the selfish pleasure , worldly glory , covetousness and pride doth lie in the way . Dear Doctors , I must tell you , the Coals are too black , ye defile your white hands therewith ; the true unfeighned self-denying Humility before God and man doth not relish with you ; Therefore ye are blind : I do not tell you this , but the Spirit of Wonders in its manifestation . 11. But we will give Direction unto the desirous Seeker , who would fain see , if he knew the way fitly to attain his intent ; for the time is at hand , where Moses is called from the Sheep to be a Shepherd of the Lord , which shall shortly be manifest , maugre all the raging and raving of the Devil : Let not the dear and worthy Christendom think , being now it doth seem as if she should go to wrack and ruine , that it is utterly undone ; No : The Spirit of the Lord of Hoasts hath out of his Love planted a new branch in the humane Property , which shall root out the thorns of the Devil , and make known his Child Jesus to all Nations , Tongues and Speeches , and that in the Morning of the Eternal Day . 12. Dear Brethren , behold , I pray the right Cure ; what did God with us when we lay sick in Death ? did he quite cast away the created Image , understand the outward Part , viz. the outward Corrupt Man , and make wholly another new Man ? No , he did it not ; although he introduced Divine Property into Out Humanity , yet he did not therefore cast away our Humanity , but brought it into the way or Process to the New-birth . 13. What did he ? He suffered the outward Humanity , viz. the outward Water , understand the Essentiality of Venus , which was shut up in the Wrath of Death , to be baptized with the Water of the Eternal Essence , and with the Holy Ghost , that the Incentive of the outward Essentiality shut up in Death , might again glow , as a fire that falleth into Tinder : Afterward he withdrew his outward food from the outward Body , and brought it into the Desart , and let it hunger , and then the Spark enkindled from the Fire of God must * Imagine into God , and eat Manna of divine Essentiality forty days , of which Israel was a Type in the Wilderness Sinai with their Manna : The Essence of Eternity must overcome the Essence of Time ; therefore it is called a Temptation of the Devil ; for the Devil as a Prince in the Wrath of God did there tempt the outward Humanity , and did represent all that unto it wherein Adam fell , and became disobedient unto God. 14. There now it was tryed whether the Image of God would stand , being internally there was Gods Love-fire , and externally the Baptism of the Water of Eternal Life : Here the Soul was tempted , whether it would be a King , and an Angelical Throne in the stead of the fallen Angel , and possess the Elected Throne of God in the Royal Office , from which Lucifer was taken , and thrust into the Darkness , viz. into the Throne of Poyson and Death ; but seeing he did stand ( in that the Soul did resign and submit its Will alone into Gods Love-fire , and desired no earthly food , nor the earthly Kingdom , Good and Evil , for outward Dominion , ) the Process to the Universal , viz. to the Restoration of all that which Adam had lost , did further proceed and go on ; He turned Water into Wine . 15. Ye Physicians , observe this , it concerns you in your Process , you must also go the same way to work ; He healed the sick ; so you must likewise make the Form in your poysonful Mercury whole and sound by the Power of the Philosophical Baptism ; He made the dead alive again , the dumb to speak , the deaf to hear , the blind to see , and cleansed the Lepers ; all this must go before , that all the Forms in Mercury may be pure , sound , and living , which Mercury himself doth make after the Baptism and Temptation ; as the living speaking Mercury did this in the Person of Christ , the Artist cannot do it , only there must be Faith ; for Christ also Testifieth , that he could not do many Wonders at Capernaum , save heal a few diseased ; for the Faith of the Capernaitans would not enter into the Divine Mercury of Christ. 16. So that we see there , that the Person of Christ , viz. the Creature , could not work the Wonders in its own Power , but the Mercury , viz. the living speaking Word in him ; for the Person did cry and call into God , viz. into the speaking Word , and set its Desire thereinto ; as we may see in the Mount of Olives , where he prayed , that he did sweat drops of blood ; and by Lazarus , when he would raise him up , he said , Father , hear me ; but I know that thou always bearest me ; yet because of those that stand by , I say it , that they may beleeve that thou workest by me . 17. Thus the Artist must not arrogate any thing unto himself , the Mercury doth it self after the Philosophical Baptism work these Wonders , before it doth manifest the Universal ; for all the seven Forms of Nature must be Crystalized and purified , if the Universal shall be revealed , and each Form carrieth a peculiar Process when it is to be brought out of the property of the Wrath , and entered into the pure and clear Life , and transmute it self into the Crystalline Sea which standeth before the Throne of the Ancient in the Revelation , and change it self into Paradise ; for the Universal is Paradisical , and Christ also came therefore into our Humanity , that he might again open or make manifest the Universal , viz the Paradise again in Man ; the Speaking Word in Christ wrought Wonders through all the seven Properties or Forms , through the Expressed Word in the Humanity , before the whole Universal was manifest in the Corps of the humane Property , and the Body glorified . 18. Even thus it is in the Philosophical Work , when the Mercury shut up in Death receiveth into it the Baptism of its refreshment in Love , then all the seven Forms do manifest themselves in this Property , as came to pass in the Process of Christ in his Miracles , but as yet they are not perfect in the operation of their Properties manifestation . 19. The Universal is not yet there , until all seven do give their Will into One , and forsake their property in the Wrath , and depart from it with their Will , and take into them the Loves-property ; they must take in the Will of the Nothing , that their will be a Nothing , and then it can subsist in the Wrath of the Fire , and there is no further Turba therein ; for so long as the Desire of the Wrath is in the Form , it is adverse and opposite unto the † second Form , and enflameth the second Form with its wrathful property , that is , it striketh the Signature of the second , and awakeneth it in the Wrath , and then the voyce or sound of the second enkindleth the first Forms property in Mercury , and so no Form can attain unto any perfection , that it might enter into Love. 20. Therefore the Artist can effect nothing , unless he gives a Meat unto the Forms , which they all do desire and love to eat , wherein there is no Turba : now the Properties cannot eat , being their mouth is frozen up in the Impression of Saturn ; the Artist must first open their mouth , and make them alive in their Zeal , that all the Forms may be hungry , and then if there be Manna , they do all eat together thereof , and so the precious grain of mustard-seed is sown . 21. Now when Mercury doth thus awake from the Death of the Impression of Saturn , and gets Manna into the mouth of his property , of the poysonful Deaths-Source , then ariseth the Flagrat of the Kingdom of Joy , for it is as a Light which is enkindled in the Darkness , for the Joy or Love springeth up in the midst of the Anger : Now if Mercury apprehends the glimpse or aspect of the Love in Mars , then the Love dismayeth the Wrath , and it is as a Transmutation , but it is not fixt and stedfast , and as soon as this cometh to pass , the Angelical Properties do appear in view and ken . The Process in the Temptation . 22. Jesus was led by the Spirit into the Wilderness , and the Devil came unto him , and tempted him . When the Soul of Christ did hunger , the Devil said unto Jesus , Open the Centre in the Stones , that is , the Impressed Mercury , and make thee Bread , eat the Substance of the Souls property ; what , wilt thou eat of nothing , viz. of the speaking Word ? Eat of the expressed Word , viz. of the property of Good and Evil , and then thou art Lord in both ; this also was Adams bit , wherein he did eat Death : Then said Christ Jesus , Man liveth not by bread alone , but by every word which proceedeth from the mouth of God. 23. Mark ! Whence had the Person of Christ the Will , that he would not eat with the Souls Hunger of the Bread which could have been made of stones , which he could well have performed ? Or how had it been , if the Hunger of the humane Property had after the Unction of Baptism here eaten in the Temptation of the Mercury in the Impression of Death , viz. of the Sulphur of the expressed Word , in which was the Anger , and from whence the Love was fled , as it is so in the earthly Property ? 24. Observe ! The Will and Desire to eat of the Speaking Word , came into the Souls property from the Motion of the Deity ; when as the same had moved it self in the Soulick Essence , shut up in Death in Mary his Mother in her Essence or Seed , and introduced the Aspect of the Eye of God in the Love into the dead Souls Essence , and had manifested the Love in Death , then one Divine Property desired the other , and the Desire of the bodily Hunger to eat of Gods Bread or Essence came from the Baptism : When the Water of the Body , which in the Impression of the Substance was enclosed in Death , did taste the Water of eternal Life in the holy Spirit , viz. the holy Spirits Corporality or Essentiality in the Baptism , then the Incentive of the divine Hunger of the Ardent Desire after Gods Essence did arise in the flesh , as a divine Hunger , a glimmering or shining Incentive of Divine Property . 25. Now the Man Christ must hereupon be tempted in Body and Soul , of which he would eat ; on one part the Expressed Word of Love and Anger was represented before Body and Soul , in which the Devil would be Lord and Master , and rule therein omnipotently ; and on the other part the Speaking Word in the Love. property was only represented to the Soul and Body . 26. Here now began the Combate which . Adam should have undergone in Paradise ; for on one side Gods Love-desire , which had manifested it self in the Soul , did eagerly attempt the Soulick and bodily property , and introduced its Desire into the Souls property , that the Soul should eat thereof , and give the Body Manna thereof ; and on the other side the Devil in Gods wrathful property did assault in the Souls property , and brought his Imagination into the property of the first Principle , viz. into the Centre of the dark World , which is the Souls Fire-life . 27. Here was the Contest about the Image of God , whether it would live in Gods Love or Anger , in the Fire or Light ; for the property of the Soul , as to its Fire-life , was the Fathers , according to the Fire-world ; and being the Soul in Adam had quenched the Light-world , the Light-world was again incorporated with the Name Jesus , which came to pass in the Conception of Mary . 28. Now it was here tryed in the Temptation * of which property man would live ; whether of the Fathers in the Fire , or of the Sons in the Light of Love : Here the whole property of Christs Person was Tempted ; The Devil said , as he had also said unto Adam , Eat of the Evil and Good ; Hast thou not Bread ? then make Bread of Stones ; why dost thou Hunger so long in thy own Property ? Then said the Divine Desire , Man liveth not of Bread alone , but of Every Word of God. 29. Thus the property of the fiery Soul resigned it self with its Desire into the Love , viz. into the Speaking Words property , and the fiery Desire did eat Manna in the Love-desire . O ye Philosophers ! observe it well ; when this was done , the Love transmuted the fiery property into its Love-property ; here the Father gave the Fire-Soul unto the Son , understand the fiery property of the Expressed Mercury to the Speaking Mercury in the Light ; for Christ also said so afterwards , Father , the men were thine , and thou hast given them me , and I give unto them Eternal Life . 30. Here Gods Love gave the Eternal Love-Life to the Corrupted Humanity ; the Love did wholly give it self in unto the Fire-wrath , and transmuted the Wrath of the Soul into a Triumphant joyful Love ; but if the Souls and Bodies property had obeyed the Devil in Gods Wrath , and made Bread of the Enclosed Mercury , and eaten thereof , then had the Will entered again into its self-hood , and could not have been transmuted . 31. But being it entered into Resignation , into the Speaking Word of God , and was willing to be and do what ever that pleased , then the Will went from its self-hood , though the wrathful Death of Gods Anger , viz. from the Expressed Word , which the Devil had poysoned with his Imagination quite through the property of the Wrath , and sprang forth afresh with a new Love-desire in God ; here the Will was Paradise , viz. a divine Lovebudding in Death . 32. Thus now the Love-will being set in opposition to the poysonful Mercury of the Souls property in the Anger of God , then came the Devil , and said , Thou art the King , who hast overcome , come and shew thy self in thy Miracles and Deeds of Wonder ; and he brought him upon the Pinacle of the Temple , and said , Fall down , that men may see it ; for it is written , He bath given his Angels charge over thee , that they should bear thee up in their hands , left thou dosh thy foot against a stone . Here the Devil would fain that he should use again the Fires might , viz. the Souls self-hood in its own fiery property , and depart out of the Resignation into an Arrogation of Self in its own Fire-will ( as he had done , and also Adam ) when he went with the Desire in his own Might into Evil and Good , and would have his eyes open in Evil and Good , as Moses writeth thereof , that the Serpent did perswade them thereunto . 33. Here came the fine Adorned Beast again , and tempted the second Adam also ; for God gave him leave , seeing he said the Fires Matrix had drawn him , he could not stand ; here now that should be tryed ; for he was an Angel also , as well as the humane Soul , which he had Seduced ; but the humane property in Body and Soul in the Person of Christ had once cast it self into the Resignation out of its Self-hood into Gods Mercy , and stood still in the Resignation , viz. in the divine Will , and would not cast himself down , or do any thing , save what God alone did by it , and said unto the Devil , It is written , Thou shalt not tempt the Lord thy God ; which is as much as if he had said , A Creature of God shall will not do nothing but what God willeth and doth by it ; there must be no other God besides the only One to Rule and Will , the Creature must go and do as the Will-spirit of God doth lead it ; it must be Gods Instrument , wherewith he worketh , and doth only what he pleaseth . 34. In this proof Adam did not stand ; for he went from the Resignation into an Arrogation of Self , into an own self-will , and would try Evil and Good , Love and Anger , and prove how Evil and Good tasted . Here , dear man , was the trying state before the Tree of Temptation in Paradise , and that was fulfilled which the first Adam could not , and would not do in divine Obedience in Resignation . 35. When the Devil saw that in this also he had no success , that the Humanity would not give way to depart out of the Resignation , out of Gods Will , he carried the Humanity upon an high Mountain , and shewed it all the Riches of the World , all whatsoever doth live and move in the Expressed word , all the Dominions and Might in the outward Nature , over which he calleth himself a Prince , but hath only the one part in the Wrath of Death in possession , and said unto it , ( understand to the humane property , ) If thou fallest down and worshipest me , I will give thee all this . 36. The Humanity should again depart out of Resignation into a Desire of Propriety , and desire to Possess something of its own in arrogation of Self in the Cursed Property , Evil and Good ; this had been a dainty dish and delight unto the Devil ; then had he remained King , and his lyes had been Truth , in this Adam also was Corrupted , and entred into selfish Propriety , and desired worldly Dominion and Covetousness ( which may be seen in Cain , ) which is the Heart of the poysonful Mercury , viz. its Hungers-desire , which maketh it self Essence according to the property of its Hunger , not Manna , but Earth ; as we may see in the wilde Earth , what he hath made in the Enkindling , or Motion of the Father in his Fires property , in which Inflammation ( viz. in the poysonful Wrath of the Expressed Mercury ) the Devil thought to be a Prince , and is so in the same property in the wicked , and also in the Government of the World in the Wrath ; but God holdeth him captive with the Water and Light of the third Principle , so that he is not Prince in the Dominion of the expressed Word , but the Judges Executioner ; He must look where Turba Magna is enkindled in the Wrath , and there he is busie so far as Turba Magna goeth in the Wrath , further his Courage is cooled . 37. He would give the Humanity of Christ this whole Dominion to rule in , and above all in the Essence of all things , as a mighty God , which notwithstanding he only possesseth in the part of the Turba in the Wrath of God , and hath it not in his full Domination : He should but set his Desire thereinto , and introduce his Will into him , and he would bring his Mercury of the Creature into the Greatest Omnipotence , that he should be a Lord over Good and Evil , and have all things at Command , to do therewith as he pleased , for so Adam had fooled it . 38. His Mercury went with the Desire into the Impression , whence Cold and Heat ariseth , and Imagined thereinto , and so the property of the cold and hot Fire did presently boyl up in the Mercury of the Creature ; and so also the outward Heat and Cold did soon pierce into the enkindled Mercury of the humane property , so that the body now suffereth pain from the Heat and Cold , which property before ( when as it stood in the free Will of God in the Resignation ) was not manifest ; and thus Evil and Good did Rule and domineer in Adam . 39. For the Centre of Wrath , viz. the dark Worlds property , was manifest in him , in a poysonful Deaths property , as the Mercury in Man is yet to this day so poysonful , and of a venomous Source ; whereas indeed he is changed in the † vital Light into a Solar property , but yet the poyson and property of Death doth hang unto it , and it is his Root ; as we plainly see , that so soon as the ready Instrument of his martial fiery Properties Signature or Form is a little struck or played upon , that his evil poysonful fiery Property doth come forth , and shew it self , and inflameth the body , that it doth even tremble and shake for the very poyson of Wrath , and will ever enter into the Enkindled Poyson . Source * in him , who hath awakened and enkindled the same , and assimulate in his malice with the malignant Fomenters malice , and wrestle in the poysonful Properties Right , and then must the Body set to its strength as a Servant , and accomplish the Poysonswill , and wrangle and contest with his Adversary , and beat him , or be beaten of him ; let it be either by hand-blows , or words ; it is all in this Property , and Desire of this poysonful Mercury . 40. Hence ariseth all War and Contention , namely , from the Dominion of Gods Anger in the Corrupt and Enkindled Mercury of the Expressed Word , which doth so act its delight and sport in the poysonful Wraths and dark Worlds property in Man. 41. Therefore the Warrior is a Servant of Gods Anger : He is the Ax wherewith the Angry Husbandman cuts up his Thorns and Bryars from off his ground ; He is the chief Worker and Accomplisher of the wrathful Anger of God ; Gods Anger according to his Fires property will have it so , and not his Love ; and he that suffers himself to be made use of thereunto , he serveth the Anger of God according to the dark and Fire-worlds-desire and property , which in the heavy Fall of Adam hath manifested it self in the humane property , and brought Man , viz. the Angelical Image , into an half devilish Vizard and Likeness ; in which property and Image of his Will in the Expressed Creatural Mercury or vital Word he cannot inherit Gods Kingdom , but must be born a new in his Mercury and Will , with and in Christ , in Gods Love , viz. in the holy Speaking Mercury and Word of Life , that a new obedient Will wholly resigned into Gods Love may proceed from his Creatural Mercury , which neither wills or acts any thing but what the Will of the Speaking Divine Mercury willeth , who in his Self-hood , and selfish Arrogation in his own Will , is as Dead , that he may be the Instrument of the Great God , whereby he should act , work , and do how and what he pleaseth ; and then is God All in All in him , his Will and Deed , and he is a Branch in the Great Tree which draweth Sap , Power and Life from the Tree of God , and groweth and liveth in him , and bringeth forth his fruit ; then is the Mercury of the humane Life a procreated or expressed fruit , which groweth upon the Paradise-Tree of God , and giveth forth its Note and Sound , and striketh the Signature in the Speaking Word of God , viz. Gods Harp and Lute in his Praise , to which end man is created , not that he should needs play upon the Instrument of Anger and Death according to the Devils will. 42. The Devil hath given himself to be such a Lutanist who contriveth and helpeth to act and drive on the Play in the Wrath , viz. in the Darkness ; He is the Instrument and Actor in the Wrath of the Eternal Nature , which hath its effects and atchievements with * him and in him , as its Instrument : The like also must the wicked man do , as Saint Paul speaketh thereof ; The holy man is unto God a sweet Savour unto Life , and the wicked a sweet Savour unto Death . All whatsoever doth live and move must enter † into the Glory of God ; one worketh in his Love , the other in his Anger : All is generated and created in the Infinite Being to the manifestation of the Infinite great God ; out of all the Properties of Evil and Good , Creatures were brought forth by the Will of the Speaking Word ; for the property of the Darkness and the Fire was as well in the Speaking , as the property of the Light ; and therefore there are evil and good Creatures . 43. But the Angels and Men were spoken forth * in the Image of Gods Love ; they ought not to speak and incline their Will into the Fire and dark Word , and introduce their Desire thereinto ; also not at all will to be their own , but continue stedfast in the Resignation in the Speaking Will of God , as a form of the Speaking Will , and bear no inclination to any thing , save only unto the Speaking , in which Figure they stand as an Image or Platform of the Expressing , as a spoken Word , wherewith the Speaking Word doth behold it self in its own likeness , whereby it doth there manifest the Eternal Knowledg of the Eternal Mind , and setteth the Spirits Will into a † Form , and playeth therewith . 44. As a Limmer that pourtrayeth his own Image , and doth thereby behold what he is , and how his form and feature is ; or as a Musician doth compose a curious Lesson or Song , and so playeth and melodizeth with his Life , and Will of Life , viz. with the Sound of his own Lifes Mercury , in the Tune of the Song , or upon some Musical Instrument , as it is agreeable to his Life 's Mercury , wherewith his vital Mercury doth joy and delight it self . 45. Thus likewise God created us to his * Love-Consort unto his Joy and Glory , whereby he exalteth his Speaking Eternal Word , or playeth in the same with us , as with his Instrument . 46. Therefore , when this melodious Instrument was broken in its Sound by the wrathful Might of his Anger , that is , when Mans Image would play in its own Might both in Evil and Good , in Love and Anger , viz. in its own self-will , and would not yeeld it self to be used whereunto the Speaking Word had created it , and departed out of Resignation into an Arrogation of Self , and would play as it self pleased , now good , then bad ; Then this Instrument was against the Love of God , in which no voyce , breath or inkling of Anger is manifest or can be , as in the light of the Fire no pain of the Fire is manifest . 47. For the Will of the humane Mercury went out from the Will of the divine Speaking Word into its own self-will : Thus it fell into the Centre of the Pregnatress of all Essences , viz. into the Anguish , Poyson and Death , where Gods Anger , viz. the Speaking in the Wrath took possession of it . Here now was our distress , we were forlorn , Opprest in wrathful Death , and woful Scorn ; If God had not restored us again , We should have still been tumbling in Deaths pain . 48. Thus , dear Reader , it is clearly set before you , wherein Christ was tempted ; namely , whether the Soul , and the whole Man ▪ viz. the Image of the Speaking Word ( after that God had introduced the Spark of his Love again into the humane Property , and freely given in it self again with the Love into it ) would now again enter into its first place , and be Gods melodious Instrument in his Love , or not ; or whether it would be a selfish Arrogator in its own Will , and do what it s own Speaking would bring forth in the Enkindled Mercury of its Life ; whether it would suffer Gods Will to strike the Signature upon its Instrument , or the Anger of God to strike it , as before came to pass [ viz. in the First Adam . ] 49. Here it was tryed ; Therefore said the Devil , viz. the Organist in Gods Anger , unto Christ , That he should fall down and worship him , and then he would give him all Dominion , Power and Glory ; he should and might do what he please , he should live and delight in his own self-will ; he should only give the Devil his Will , and forego Resignation , and depart out of Gods Mercy and Love-will ; and if this had come to pass , then had the fair Instrument been once again broken , and the humane Melody in Gods Love and Deeds of Wonder had ended ; but Christ said , Get thee hence , Satan ; it is written , Thou shalt worship the Lord thy God , and serve him only . Then the Devil left him , and the Angels came and ministred unto him . The Magical Process . 50. Herein ( as 't is already mentioned at large ) the Magus must well consider his purpose and intent ; not desiring with the Covetousness of the Devil to possess the earthly Kingdom , also not to fly [ or cast himself down ] from the Temple , much less to work out his intent from the stones ; he must think that he is Gods Minister and Servant , not a selfish Lord , of whom becomes a fool ▪ If he will help the poor Captive shut up in the Anger of God out of the bands of Darkness , wherein he is swallowed up in the Curse of the Earth , and deliver him from the Anger of God , then he must think and well observe , how God with his Entrance [ viz. into the Humanity ] hath redeemed him ; he must very exactly and intimately consider the Temptation of Christ , not blindly grope after it with outward manual Art , and think with himself , I have a dead Stone before me , it neither knoweth or feeleth any thing , I must per-force set upon it , that I may compel it , and take its lewel , which it hath hidden in it . 51. He that doth so is a Fool , and goeth on in his own self-will , and is altogether unfit for the work , let him not meddle with it ; we desire faithfully to admonish him , that if he will seek aright , then let him consider the Process of Christ , how God hath again regenerated the universal shut up in Death in the humane Property . 52. For God did not take Man as he lay closed up in Death , and cast him into a furnace , and melted him in the Wrath , as the false Magus doth ; but he gave his Love first into his humane Essence ▪ and baptized the Humanity ; afterward he brought him into the Wilderness , and set the Devil opposite to him , not into him ; he let him first fast and hunger forty days , and gave no outward food to the Humanity ; he must eat of his Life 's Mercury , that God might see whether the Humanity would bring its Desire into God ; and when the Humanity introduced its Desire into the Deity , and received the Manna , then he let the Devil set upon the Humanity , who introduced all his Subtlety , and desires into the Humanity , and tempted him : Dost thou not understand any thing here ? What shall I say more unto thee ? If thou beest a beast , then I give thee not my Pearl , it belongeth to Gods Children . 53. God must become Man , Man must become God ; Heaven must become One thing with the Earth , the Earth must be turned to Heaven ; if you will make Heaven out of the Earth , then give the Earth the Heavens food , that the Earth may obtain the Will of Heaven , that the Will of the wrathful Mercury may give it self in unto the Will of the Heavenly Mercury . 54. But what wilt thou do ? wilt thou introduce the poysonful Mercury ( which hath only a Deaths Will in it self ) into the Temptation , as the false Magus doth ? Will you send one Devil to another , and make an Angel of him ? In deed and in truth I must needs laugh at such folly : If thou wilt keep a corrupt black Devil , how dost thou think to turn the Earth by the Devil to Heaven ? Is not God the Creator of all Beings ? Thou must eat of Gods Bread , if thou wilt * transmute thy body out of the earthly Property into the heavenly . 55. Christ said , He that eateth not the fl●sh of the Son of man , hath no part in him : And saith further , He that shall drink of the water that I shall give , it shall spring up in him to a fountain of eternal life . Here lieth the Pearl of the New-birth : It is not enough to play the Sophister ; the grain of Wheat bringeth forth no fruit , unless it falleth into the Earth ; all whatsoever will bring forth fruit , must enter into its Mother whence it came first to be . 56 The Mother of all Beings is Sulphur , Mercury is her Life , Mars her Sense , Venus her Love , Jupiter her Understanding , Luna her Corporal Essence , Saturn her Husband : You must reconcile or lovingly betroth the Man with the Woman ; for the Man is Angry , yet give him his dear Spouse into his Arms ; but see that the Spouse be a Virgin , wholly chaste and pure ; for the womans Seed shall break the Serpents Head , viz. the Mans Anger : The Virgin must be in real Love , without any falshood or unfaithfulness , a Virgin which never touched any man in Anger according to his manhood ; for the pure Deity doth so espouse it self in clear Love with the Humanity , even as Mary said , Be it unto me as thou hast spoken , for I am the Lords handmaid ; and so the Humanity assumed the Diety ▪ and also the Deity the Humanity . 57. The chast Virgin signifieth in the Philosophick work the clear Deity ; the Humanity is Mercury , Sulphur , and Salt , both heavenly and earthly ; the Heavenly property is disappeared , and as a nothing ; the deadly property in the wrath is stirred up , and liveth to the Anger , and in the properties of the Anger , the Humanity , both in Adam and in Christ was tempted . Dost thou ask , wherewith ? Resp. with the like opposite in the wrath , even with such a Devil as had all these properties in him , as a Potent Prince [ in all the properties of the Anger . ] 58. The properties in Sulphur were tempted with the likeness of the Sulphur ; in the Sulphur , or from the Sulphrous property the Temptation did come and arise , and its forms † are three , as one in the Impression , which the Philosophers call Saturn , which the Humane Spirit or Will should open in Venus property , and therewith satiate or feed its hunger , viz. the Fire ; the other property was , that he should live in his own awakened and opened Venus out of Saturns property , and aspire in Self-will . 59. The third property was , he should introduce his will through the Awakened Love-desire again into the Centre , viz. into the Sulphurean Mother , which ariseth in the Impression in the Anguish : and this he would not do , but the first Adam did it ; and therefore God when he would help him Tempted him in the Sulphur , viz. in the first Mother to the Humanity , and suffered a wrathful Devil , which was enkindled in the Sulphur , to tempt him with his enkindled malignity and malice in the Sulphur : Dost thou not understand this ? what then shall I say more unto thee ? 60. Sulphur is the womb whereinto we must enter , if we would be new born . Nicodemus said well ; how can one being old enter into his mothers womb , and be born again ? But Christ said , Except you be converted , and become as Children , you cannot see the Kingdom of Heaven . The Self-wil must enter again into the First Mother which brought it forth ▪ viz. into the Sulphur , by the Will understand Mercury . 61. But now who will perswade it to do so ? for it is become a Self-thing , and must enter again into the Mother , and become Nothing ; this seemed a strange & wonderful thing to Nicodemus , but the Lord said unto him , The wind bloweth where it listeth , and thou hearest the sound thereof , but thou knowest not from whence it cometh , or whither it goeth ; even so is every one that is born of God. Behold , who perswaded the Will of Christ in his Humanity , for to enter again with the Will into the Filiation or Adoption , as it were into the Mothers Womb , and eat Nothing forty days , and would also [ eat ] nothing , but remained in full stedfast Resignation in the Mother ? Did not the Deity do it , which was entered into the Humanity ? 62. Thus likewise it goeth in the Philosophick Work , therefore let the Artist well observe , and rightly understand us : he must seek the evill stubborn Child ( which is fled from the Mother , and entered into the Centre , and would be a Self-thing [ or it s own only ] ) in Saturn , for the wrath of God hath shut him up with its Impression in the chamber of Death . 63. Not that he hath made him to Saturn , but he holdeth him shut up in the Saturnine death ; the same he must again take and bring into the Mothers Womb , and then send the Angel with a Message unto Mary , and tell her , she shall bring forth a son , whose name shall be called Jesus : and if the Mother shall yeeld her consent thereunto , and receive the Name Jesus , then the new Humanity shall begin in the Mother , with the new Child in the old Apostate captivated in the Anger of God , and the Name Jesus will first give in it self unto the Dead Child , which lay captivated in Saturn , and eagerly draw the Will of the Evil dead child unto it self ; this is the fair Bride , which sheweth her Crown of Pearl unto her Apostate Bridegroom ; he should but again receive her , and she would again give him her love . Now if the Apostate youth shut up in death doth again receive her , then is the Artist well prepared , and counted worthy by God to finish his purpose : Now will the Bride love the Bridegroom , and a Virgin bring forth a Son , at which all the World will wonder ; the Virgin shall embrace the Man ; but he is a Man , and not a Woman , and hath the Virgins heart . 64. Now he must be tempted , whether or no he will live in Virgin-like Chastity , and in full Resignation of his Will to God , for he must be a Valiant Champion , and destroy the Devils * Fortress of Prey ( which he hath in his Mother ) in seven Kingdoms ; then let the Devil set his Mothers House on fire with his wrath , and tempt him , he will now well enough defend himself with Christ against the Devil . 65. This being done , the young man with his Virgin-like heart , will wholly give himself up unto the Mother , when as the Tempter comes and assaults him , and the Mother will wholy swallow him up into her self through the Devils wrath ; He giveth himself forth wholly out of his own Will into the Nothing . Now thinketh the Artist with himself , I have lost all , that he hath lost Heaven ; for he seeth nothing , and doth not consider that a Virgin hath now brought forth : but let him have Patience ; that which is impossible to the Artist , that is possible to Nature , after the night it is day ; when the Tempter hath finished all his Temptations , then cometh the Sign [ or Appearance ] of the Angels , then the Devil which hath tempted him must depart . 66. Let the Artist well observe this , and pack away the Devil , and suffer the young man with his Virgin-like Heart to lie in his Bed , and eat his former food , for he is now become a Physician of his * Sisters in his Mothers house ; he will do great Wonders in all the seven Kingdoms of his Mother ( which are the seven Forms of Life ) as Christ hath done . 67. As , in Saturn he will raise the dead , understand , he will awaken the dead Essence which held him captive in his former Prison ; for the shall turn [ or make ] the Earth to Heaven : Even as the Virgin hath raised up his Will out of the Anger in the Love , and made him a Wonder-worker ; so must he also awaken with his Will , which is united unto the Virgins Heart , the Form or Signature in his Mothers womb , whence she hath brought forth him and all her Children , and enkindle it with the Virgins and his Love-desire : This is effected and done in the Sulphur of Saturn in the young mans own † personal Property , and in his mother ; for before the espousing of the Virgin the heavenly Essence of the young man lieth shut up in Death ; for when God cursed the Earth , then the heavenly Paradisical Body disappeared , and the Impression of Saturn took it in possession , until the Restitution , where God shall restore that which is hidden , that Paradise doth again spring forth afresh in the Expressed Word , or that the Artist doth open the same in a † Part by Gods permission . 68. In the second Kingdom of the Mother , viz. in Luna , he shall also do Wonders ; for Jesus fed with five Barley loaves five thousand people ; this is the working in the Essentiality or Corporality . He turned water to wine : These and the like do all belong unto the Lunar property , where the Champion with his Virgin doth open Paradise , and feedeth the Body , where nothing is , where the outward Mercury hath not laboured and wrought : Thus the * Forms in the Lunar property do open themselves as if they are Paradisical , even then the Artist thinketh I am nigh unto it , but he is yet far off from the End. 69 In the third Kingdom of the Mother , viz. in Jupiter , Christ did make the Babes and Ignorant , of a very weak and mean capacity , Knowing and Understanding , viz. of poor Fishermen , Carpenters , and the like Mechanicks , he made Apostles , and the most understanding men of all ; and also of poor , disrespected , vilified people , as of women , and simple ones , he made faithful devout , dear , godly children , who apprehended in themselves the Universal without any Art. 70. Thus likewise it goeth in the Philosophick work ; the essentiality which lieth disappeared in death , where the Mercury is wholly earthly , cold , and impotent , doth now arise in power , as if the whole Being and Essence were become a new life , at which the Artist doth wonder , and marvelleth what it is , or how it hapneth ! and yet doth also exceedingly rejoyce that he seeth the Divine Power to spring forth before his eyes in a half dead Essence , and that in the Curse of God : he seeth all the four Elements , each apart , and seeth how the Wisdom of God doth † represent it self therein , as an harmony of joy , and seeth all colours , and the Rain-bow upon which Christ sitteth in judgment in the expressed Mercury . 71. The nature of this splendor ariseth out of the impression of Saturn ; the good Jupiter doth give himself forth to be seen in such a manner , as God will change the World , and transform it again into Paradise ; for this is the Understanding in the Expressed Word , even as Christ hath made the foolish , rude , ignorant people truly wise and knowing in divine , reall , heavenly joviall understanding and knowledg . 72. In the fourth Kingdom of the Mother of all Beings , which is the Mercurial in the * wheel of the nature of life , Christ made the deaf to hear , the dumb to speak , and cleansed the lepers from the poyson of Mercury : All apoplexies , the French or poisonful pox and sores do arise from the Saturnine water in Mercury , which [ water ] is called Phlegma , all which Christ healed in the Form or Signature of the young man , and Virgin ; for the Eternal Virginity had espoused it self with the young man , viz. with the humanity . 73. This cometh to pass also in the Philosophick work : the Artist will see how the Heaven severs it self from the Earth , and how the Heaven doth again sink into the Earth , and changeth the earth into a heavenly colour ; he wil see how Mercury purifieth the matter , and how the purified colours will appear in Antimony in their property , and how the Wonder proceedeth on . 74. In the fifth Kingdom of the Mother of all Beings , Christ expelleth the Devils out of the Possessed , and healed the deaf in this form and property . 75. This likewise the Artist will see in the Philosophick work , how Jupiter in Mercury will drive up a black twinkling fiery vapour out of the matter , which sticketh on like foot ; for it is a hunger of the poyson in Mercury , and is very rightly compared to the Devil , for it is of his property . 76. In the sixth Kingdom of the Mother of all Beings , viz. in the wheel of Life , called Venus , Christ loved his Brethren and Sisters according to the Humanity , and washed his Disciples feet , and loved them even to the deepest exinanition , and gave his life into the wraths property even unto death for them , and manifested himself among them that he was Christ : and when they perceived , that the King was come that should deprive self-will of its might and Dominion , and destroy the Devils Kingdom ; then they cryed out , and said , We have no King but Caesar ; they took him in the dark night into their power , bound him , and brought him before their † Councel , mocked him , whipped him , and beat him , stripped him of cloaths , and hung him on the Crosse. 77. This Also the Artist will see very powerfully in the Philosophick Work ; for so soon as the dark fiery steam , viz. the material Devil goeth from the matter , then Virgin Venus appeareth in her virginity very glorious and beautiful ; for it betokeneth Christs Love , who did so humble himself , and manifested his Love in our Humanity ; then the Artist thinketh that he hath the philosophick Child , that he hath now the fine Morsell : but he danceth with the Jews , who thought , when as they had taken Christ , Now we have him , we will keep him well enough . Thus thinketh he also , it is finished , and receiveth the Child , and when he beholds it in the Tryall , then he hath Venus , a Woman , and not the Virgin with the Tincture of the Fire and light , and is * deceived by the woman . 78. Now observe aright , what do the properties , viz. Saturn , Mars , and Mercury , when as they see the Child , viz. the Champion in Royall Colour , and find that he manageth no externall Dominion and Royalty with Power and Authority as they do , but will only rule with Love in their poysonful Fire-might ? They will not suffer him . 79. For Saturn signifieth the worldly Dominion , and Mercury the Spiritual dominion , viz. the * Pharisees , and Mars signifieth the Devil ; these three would not endure Christ among them ; for he said that he was a King of Love , and the Son of God , and was come to deliver his people from Sin : then thought the Devil , sure this rhimes not well , thou wilt lose thy Kingdom : and the worldly Magistrate thought , Is this a King , and Gods Son ? then he will take away our might ; this doth not at all like us : and the Mercurial Priests thought , this man is too mean for us , we will have a Messiah who may bring us unto worldly Dominion , and make us to be High and rich in the world , that we may alone possels the honour of the world ; we will not receive him , he is too poor for us , we might so lose the favour and respect of the worldly Magistrate , and should be much damaged ; we will rather abide in our Power , Respect , and Authority , and abandon this beggarly King with his Love-kingdom ; in like manner as yet to this day they are so minded , and serve his Messengers so , whom he sendeth . 80. Thus likewise it goeth in the Philosophick work , when Venus manifesteth her self with Love , viz. in her own property in the three wrathful forms , viz. in Saturn , Mars , and Mercury ; they can by no means endure it , for it is wholly against their austere , dark , fiery might , but especially against the poyson of Mercury , they flash and lighten against Venus , and shoot their rayes , viz. the Mercurial poysonful rays upon her , as the Pharisees did upon Christ. In the mean while , Jupiter and Luna hold with Venus , and give their power to Venus ; for Venus doth here stand forth in the power of Jupiter ; at this the Pharisees laugh , and think with themselves , we are wise enough already , what need we knowledg and understanding ? we will have might and honour ; and Luna signifieth the multitude of Lay-men who stuck to Christ , while it went well with him ; so doth Luna in the Philosophick Work to Venus in her Lustre , so long as Saturn , Mercury , and Mars do not meddle with and assault her ; but when the Power of wrath cometh , then Luna changeth her Will , viz. the colour , and looketh , ariseth , and cryeth also with the rest the Crucifige ; this the Artist will see , if he be chosen and accounted worthy of God for the work . CHAP. XI . Of the processe of Christ in his suffering death , and Resurrection : Of the wonder of the sixth Kingdom in the Mother of all Beings : How the Consummatum est was finished , and how likewise it is symbolically accomplished in the Philosophick work . 1. THis now is thus to be considered ; we are to know , that the Essence of this world , together with man , doth consist in two properties , viz in Fire and Light , that is , in Love and Anger : Now the Fire is two-fold , and the Light is also two-fold , viz. a cold Fire from the Impression , and an hot Fire from the Speer of Mercury in Sulphur ; and so likewise there is a cold Light from the cold Fire , and a warming Light from the hot Fire ; the cold Light is false , and the hot Light is good ; not that it is false in its property , only in the Impression , in the cold Sulphur , in the sharpness of the Wrath it turneth to a false desire , viz. to a false Love , which is contrary to the meeknes ; for its desire is Saturn and Mars . 2. It putteth forth its Sun ( understand its luster of life ) in Mars , and the warming Light ( which also receiveth its fiery sharpness in the Impression in Sulphur from Mars ) bringeth its desire again into the liberty , viz. through the dying in the Fire , through the anguish : It doth wholly and freely give it * self forth in the dying of the Fire , and forsaketh the property of the wrath . 3. And so it becometh a Generall joy , and not its own only , even like the Sun that giveth forth its shining Lustre Universally : the Sun-shine is neither hot nor cold ; only Mercury in the Spirit of the great World doth make in Mars and Saturns property a heat therein ; for the Sun doth enkindle their desire , whereupon they grow so very hungry , eager , desirous , and operative ; that even a Fire is found to be in the Light , which heat is not of the Lights own property , but of the Soul of the great Word , which doth so sharpen the pleasant Light in its Splendor , that it is unsufferable to the eye . 4. And we are highly to consider and know , that if another Fire-desire , which is not like unto the outward life in Mercury , would rule in the Austere wrath of the outward Nature ; that then it would be an Enmity contrary to the Austere , cold , bitter , and fiery Dominion and Life , and that they would exalt [ or exasperate ] their wrath , eagerly desiring to be rid of it : Even as it so came to passe when the Divine Love desire did manifest it self with its great meeknesse to the false , cold , proud , and austere Fire desire of the Saturnalites , Martialists , and especially of the false Mercurialites : It was a great Opposition and Enmity to them , that Love should rule in the Death of Poyson , and dwell therein , this they could not , not would not endure ; for Heaven was come into Hell , and would overcome the Hell with Love , and take away its might ; as it is to be seen in the person of Christ , he loved them , and did them all manner of good , and healed their plagues [ or diseases ] but in that he was not arisen from their wrathful might , and that he said he was descended from above , and was Gods Son : this was unsavory to the cold , hot Fires might , even that he should rule with Love over them . 5. Even thus it goeth in the Philosophick Work ; when the wrathful Forms of the Earthliness , viz. the outward Saturn , Mars , and Mercury do see the Heavenly Champion with the Virgins property among them , and perceive that he hath far another desire then they , then they are angry in themselves ; for the Love-desire , when it glimpseth on the Fire-flagrat , doth awaken their Fire-flagrat , and then the wrath proceeds forth from the Anxiety into Love , where-from ariseth a Deaths-flagrat in the Love ; but being there can be no death therein , the Love condescendeth in the Fire-flagrat , and giveth forth [ or distuseth ] it self into their desire , and leaveth its Essence : so that in their desire they reach after its Property in the Deaths-flagrat ; this is a poyson to Death , and a pestilence unto Hell ; and in this * Property Death was deprived of its power in the Humanity ; For Christ , when as he shed his Heavenly blood in the Flagrat of Death , and left it in Death , the wrath of God was driven to retain the Heavenly Love-essence in it self : Even there the Fire-desire in the enkindled Humanity was changed into a Love-desire , and out of the Anguish of Death † proceeded a Joy and strength of Divine Power . 6. But I will hereby give the Wel-wisher fundamentally to understand how it went with Christ , and how in like manner it goeth with his Philosophick Work , both have wholly one process . Christ overcame the wrath of Death in the Humane property , and changed the Anger of the Father into Love in the humane property ; the Philosopher likewise hath even such a Will , he willeth to turn the wrathful Earth to Heaven , and change the poysonful Mercury into Love ; therefore observe us here aright , we will not here write parabolically , but wholly clear as the Sun-shine . 7. God would change the Humanity ( after that it was become Earthly , and had awakened the poysonful Mercury in the Love-property which [ poysonful Mercury ] had devoured the Love , and changed it into it self ) again in to the Divine Heavenly property , and make Heaven of the humane earth , of the four Elements only one in One desire , and change the wrath of God in the humane property into Love. 8. Now his Anger was a might of the Fire and Wrath , and was inflamed in man , and therefore there must be right Earnestnesse to withstand the same , and change it again into Love : the Love must enter into the Anger , and wholly give it self in unto the Wrath : it would not be enough that God should remain in Heaven , and only aspect the Humanity with Love ; it could not be , that the Anger and Wrath should thereby yeeld up its might and strength , and freely give it self unto the Love : as the Fire is not made better by the light , it still holds its wrath for all that in it self ; but when a meek Essence ( as water ) doth come into the Fire , then the Fire goeth out . 9. Even so Heavenly Divine Essentiality ( understand Heavenly water , which the Tincture of the Fire and Light doth change into Blood ) must enter into the wrathful Fire of God , and become the Fires food , so that the Fire of God might burn from another Essence ; for water could not have done it ; the Fire doth not burn in the Water , but the meek oleous property of the Fire and Light in the Essence of Divine meekness in the Love-desire , that did effect it . 10. The humane Fire-life doth consist in the Blood , and therein ruleth the wrath of God ; now another Blood , which was born out of Gods Love-essence , must enter into the Angry humane Blood : they must go both together into the death of the wrath , and the wrath of God must be drowned in the Divine Blood , and therefore the outward Humanity in Christ must dye , that it might not any more live in the Wraths property , but that the Heavenly bloods Mercury , viz. the Speaking Word , might alone live in the outward Humanity , and solely rule in peculiar Divine Power in the outward and inward Humanity ; that the Self might cease in the Humanity , and Gods Spirit might be All in All , and the Self only his Instrument , whereby he maketh what he pleaseth ; that ( I say ) the Self hood might be solely Gods instrument , and wholly in Resignation ; for God hath not created man to be his own Lord , but his servant : He will have Angels under obedience , and not Devils in their own Fire-might . 11. Now when as His Love would give it self into Death , and deprive Death of its might , then the two Worlds , viz. the Fathers Fire-world , with the outward visible World , and also the Divine Love-world with the Divine Heavenly essentiality , that is , with Heavenly Flesh and Blood , and also with corrupted flesh and blood , were formed into one Person . God became man , and made man to God ; the Seed of the Woman , viz. of the Heavenly Virginity , which disappeared in Adam , and also corrupted mans Seed in the Anger , viz. Maries Seed , were formed into one Person , which was Christ ; and the Seed of the Woman , viz. of the Virgin of God , understand the Heavenly Essentiality , should bruise the head of the Serpent , understand , the wrath of God in the Corrupted man ; the head is the might of Gods Anger : the Divine man , understand the Divine property , should change the earthly into it self , & turn the earth to heaven . 12. Now when the Person was born , Heaven stood in the earth of man. Now the Incarnation could not have done it alone , there must be yet after this another Earnestness ; for so long as Christ walked on the Earth , the Humanity which was from Maries property was not almighty , but the Humanity from God [ was omnipotent ] they were set opposite one against the other in two principles , yet not shut up , but both manifest in each other , the Love against the Anger , and the Anger against the Love. 13. Here now was the Tryal of the Combate one with another , whence also proceeded the Temptation of Christ ; and when the Divine World overcame , then the great Wonders brake forth through the outward Humane World ; but all this could not accomplish it , there must yet be a greater earnestness , the Humane Property , viz. the expressed Word , was yet stirring in the inflamable Anger ; the Humane Sulphur must be changed into the Heavenly , viz. into the Heavenly part , and thereupon the Humane Self , viz. the expressed Mercury was astonished , when upon the Mount of Olives the Heavenly world in the Love did wrestle with the Anger in the Humane world , viz. with the Self-hood , so that the person of Christ did sweat bloody sweat : even there the one was dismayed at the other ; the Love at the horrible death , whereinto it should and must wholly yeeld and give in it self with the Divine Essentiality , and be swallowed up by the Anger , and the Anger [ was dismayed ] at its death , in that it must lose its might in the Love. 14. Hence the whole Person of Christ said , Father , if it be possible , let this cup pass from me ; yet not as I will , but thy will be done . The Love-world in Christ said , Can it not be but that I must drink down the cup of thy Anger ? then thy will be done . And the Anger said , If it be possible , let this Cup of Love pass from me , that I may revenge my self , & rage in the wrath of man for his disobedience sake ; as God said to Moses , who stood in the Spirit of Christ as a Type of Christ before God , Let me alone that I may devour this disobedient people : But the Name Jesus , which had incorporated it self in Paradise with the promise of the Womans Seed in the Aim of the Humane and Divine Covenant , would not suffer him ; for the humility of the Name Jesus hath always inter posed against the wrath of the Father , against his Fires property , that his Fire might not enkindle the half poysonful Mercury in man , save only at sometimes when Israel walked wholly in the wrath and disobedience , as is to be seen by Corah , Dathan , and Abiram , and by Elias . 15. So it was here on the Mount of Olives , the Anger would live in the Fires might in man , and the Name Jesus put it Self into the Anger ; and here there was no other remedy , but that the Name Jesus in Divine Love , and Heavenly essentiality must wholly resign up it self to be devoured by the Anger : the Son must be , and was obedient to the Angry Father , even to the death of the Crosse , saith the Scripture . 16. The dear Love-humility and meekness did suffer it self to be scorned , mocked , spit upon , and Judged by the Anger , that is , the Jews must execute the justice of God ; for by mans self-action sin was committed , and by mans self-action , Death and Sin must be blotted out . Adam had introduced his Will into the poyson of the outward Mercury : even so must Christ , viz. the Love , freely give up its Will also into the same poysonful Mercury . Adam did eat of the evil Tree , Christ must eat of Gods Anger ; and as it went inwardly in the Spirit , so likewise outwardly in the Flesh , and even so also it goeth in the Philosophick work . 17. Mercury in the Philosophick work betokeneth the Pharisees , he will not endure the Love-child : when he seeth it , he gives it trembling and anguish , and Venus also stands dismayed at the poyson of the angry Mercury ; they are in one another as if sweat did drop from them , as the Artist shall see . 18. Mars saith , I am the Lord of Fire in the body , Saturn is my strength , and Mercury is my life , I will none of this Love , I will devour it in my wrath ; this betokeneth the Devil in the anger of God ; and being he cannot do it , he raiseth up Saturn , viz. the Impression , which signifieth the worldly Magistracy , and reacheth therewith after Venus , and yet cannot get her into him , for she is to him a poyson unto Death : This Mercury also can much less endure , for the Love took away his Dominion ; as the High Priests thought that Christ would take away their Government , because he said that he was Gods Son. 19. Thus Mercury is vexed at the child Venus , for Venus hath wholly discovered her self , and freely given up her self ; they may do now what they please , she will go even into the Dragons mouth , he shall only but open his jaws ; and this Mars in Mercury doth not understand , but they take the fair child , and shoot their venomous Darts against it , and bind it with Saturns Might in their wicked bands , as the Artist will see how they surround Venus her colour . 20. Mars brings it first unto Mercury , being he is the life ; as before the High Priest , who must examine and prove the fair child ; but he doth hate it , he cannot reach into the heart after its Love-will , he doth only judg it externally , because it is not of his property , that it standeth forth with such a form as the Mercury himself , and yet hath another Power , Vertue , and Will. 21. But being there is another Mercury which liveth in its Love in the Child Venus , therefore he cannot kill it , but brings it unto Saturn , as the Jews brought Christ from Caiaphas to Pilate , who signifieth Saturn , who also taketh the Child : But seeing that he is a Lord of the Impression , viz. of the darkness , therefore he careth not at all for the property of the Child , but for the Dominion only ; he seizeth on the Child with the dark Impression , and strips it of its fair Venus garment ; and when Luna with the white splendor of the Sun seeth this , then she hideth her self ; as the Disciples of Christ fled , and the enraged [ rude ] multitude also , who did highly presume to stand by him in the Crosse and Persecution , but in * earnest they flye ; for Luna is unconstant , she hath not Sols heart in the Love-flame ; and Saturn with his thorny impression putteth the Sulphur upon the child , viz. the Mother of all Beings with the purple-coloured rayment of her own peculiar property , in which the wrath of Mars is couched and harboured . 22. When Mars , viz. the Devils crew , and Mercury also , viz the self pride of life doth see , that Venus hath her royall Garment on , understand the Purple-robe of Saturn and Mercury in Sols colour , mingled with fiery Mars , and adorned in Mercury's sulphur-colour in the open blaze as a shining Lustre ; for so is the † Materia according to the colour of the venereal property which the Artist must well observe ; he then will clearly see as it is mentioned . 23. When Mars , Mercury , and Luna also seeth this , then they cry Crucistge , away with Him , he is a false King in our Garment ; he is a man as we are , and will be God , that is , they cast their poysonful desire through the purple . garment upon the child , and so the Artist will see that the Child will appear in his own form , as if it were full of streaks from the poysonful rays of Mercury and Mars , which they lay upon the Child , through the impression of Saturn ; as Pilate whipped Jesus ; the Artist will see the prickly Crown of Thorns standing very sharp with its point upon the property of the Child ; also he will see how that Venus doth not at all move her self , but standeth still , and suffers it self to be so done unto . 24. Further we are to understand , how that Adam had taken on him a cold false Love , and therewith so shewed himself before God as if he were in peculiar Dominion and Will , and moreover Gods Child , whereas he did but mock God therewith , for so the Love desire doth appear when it is captivated in the impression of death . 25. Thus must the second Adam Christ take all this upon him , and enter into the same ignominy and scorn , and be cloathed with a purple garment as a King of this World , and be mocked therein ; for Adam had put on the purple garment of the outward Worlds Self-might in the splendor of self-hood , and here it was made open shew of before the Anger of God : and the white garment which Herad put upon Christ for to mock him in , signifieth and is the cold false Love as a cloak of falshood , wherein man pranketh as if he were an Angel , and so puts upon himself Christs purple mantle with his white robe , and covereth himself with Christs pure snow-white garment , viz. with his Suffering and Death , and yet holdeth and harboureth the man of falshood , viz. the false Love under a vail . 26. Now Christ must set forth this Figure , and it was represented on his body ; for he should overcome and slay the man of fashood which lay in the Humane property , and so it was fully represented before God. Christ must be termed and reviled for such an one as Adam was , the innocent must take the blame upon him . 27. And thus it goeth in the Philosophick work , when the curse of Gods anger which is in the Earth is to be changed into Love ; for seeing Mercury sets the Child of Love before Saturn , and Saturn cannot , nor may not try it , therefore he puts upon it the purple-coloured Garment with stripes underneath , and sends it before Sols splendor , which glimmereth in Mars , and the Sun puts upon it its white colour , viz. the Lunar , and then the purple colour vanisheth , and the Child standeth in the Lunar white simple colour , very despicable without Lustre ; the Sun would fain see this Child to shew forth its golden colour , for it perceiveth there is a Solar vertue in the Child , therefore it giveth it the white colour from the property of the Eternall liberty ; the Child should but give the power of the Fires Centre thereunto , viz. the Divine might , and then it would be like the Sun , and would be a Lord over the Sulphur of Mars and Mercury , yet only a Lord over the outward worlds Essence , a Governour in the wrath , as Sol is the like . 28. But Christ said to Pilate , my Kingdome is not of this world , and would not answer Herod any thing in this white rayment when he put it on him , nor in the Purple robe ; for the Purple robe and the white rayment also were both false , and were put upon him for to disgrace and mock him , because Adam had put them on , and proudly pranked therein with falshood . Christ might not do any signe therein before Herod , although he desired it . Hereby the shame of man , who was an Image of God , and yet had made himself a false King , was represented before Gods Face , as the poor Sinner confesseth , and setteth forth his abominations before God , when he setteth upon abstinence and repentance . 29. Thus Christ represented unto his Father the Abominations [ or sins ] of man in this false Garment , and stood before him as an Ignominy , and confessed the Sins of man unto his Father in the stead and place of all men : and when his Father beheld him through his Imagination in this Garment , he would none of this robe ; therefore Pilate must pull it oft from Him again , and set Him before the Jews in His own form ; but they cry , away , away with him , be must be put to death ; For so his Father would , that he should give himself up to Death in his wrath , and drown the same . 30. And Pilate condemned him to death , for he would not acknowledg him for a King : so it also goeth in the Philosophick Work ; Saturn will not receive the Child , for it is not of his property : and Mars and Mercury likewise will not have it in its property ; but what do they do ? the Child is among them , they would fain be rid of it , but yet cannot : They grow angry and enraged , as the Jews against Jesus , and take the Child into their * Arms , viz. into their false poysonful angry desire , and will murther it , and quite sting , and pierce through the Materia of the Child with their sharp , fiery , and poysonful rayes , viz. with three sharp nails . 31. One whereof is Saturn , viz. the Impression of the dark World , betokening the wrath of the dark World. The other is Mars , which signifieth the Devil , viz. the Serpents property in the Anger of God. The third is Mercury , which signifieth the false life , viz. how the wrath of God is enkindled in the expressed Word in the Humane property . 32. These three nails they pierce through the property of the Child . Thus Venus , viz. the Essence of Love doth wholly yeeld it self into the three Murtherers , and wholly forgoeth its jovial life as if it did dye ; and the Mercurial life of the Humane property , understand the Childs power , falleth also unto the three Murtherers in its Mothers house , viz. into the Corporal Essence , wherein the young man received his Virgin , wherein God became man. 33. Now when the Heavenly body , and also the Earthly , do thus yeeld unto these three Murtherers , then appeareth the Image of John and Mary by the Cross as a Type , for the young mans life , and also the Virgins in the young man hath freely surrendred , and given forth it self : and now the two properties , viz. the Divine and Humane do divide themselves in the form of each power , which the Artist may see if he hath the eyes and understanding thereunto . 34. And here , when Saturn with his Impression and dark sharpness , and Mars with his wrath , and Mercury with his poyson-life do powerfully enter into the property of Venus , then the Wrath doth force it self into the Love , and the Love into the Wrath essentially mixed , as assimulating one into each other : here the wrathful Death is dismayed at the Love , so that he in dying falleth into Impotence [ or a Swoon ] for it loseth the might of the Wrath ; and the Love is , and standeth also in the Source of the wrath in Deaths flagrat as impotent [ or in a swoon ] and giveth it self forth wholly into the flagrat [ or stroke ] of Death , and even then the Heavenly Essence viz. the Heavenly Blood floweth forth from it into the property of the third Principle , viz. of the young man. Here the Virgin giveth her Pearl to the Young man for a propriety , and God and Man become one . 35. For the Virgins blood out of the Divine Essentiality doth here now drown with its Love-essence the Young-mans blood , viz. the Self hood , & the three Murtherers do surrender their life in the blood of the Virgin , and then the red glee from the Fire , and also the white from the life of the Champion do arise up together , viz. from the Wrath the Life , and from the Love the Meekness ; and both , viz. the life of the Anger , and the life of the Love , do ascend together as one only life ; for in death they become one : The Death dyeth away in the Love , and becometh in the Love the life of the Divine Kingdom of joy ; for it is not a dying , but a free surrendring of its Power , Might , and Will , a Transmutation ; the Virgins blood changeth the Humane , dead as to God , into an Heavenly [ blood ] the life of the Young man dyeth , and the life of the Deity remaineth sixt and stedfast , for it standeth in its property in the Nothing . 36. And here thou dear Seeker , when thou seest the crimson-coloured blood of the Young man to arise out of Death with the Virgins white blood , then know that thou hast the Areanum of the whole World , and a treasure in this valley of misery , which surpasseth the value of gold ; take it and esteem it more excellent and soveraign then that which shall again arise from Death ; if thou beest born of God , then thou wilt understand what I mean. 37. For this is the Type of Christ [ shewing ] how Christ hath drowned sin , and the enkindled Anger of God in the Humane property ; it is not only an Offering , for then Moses had accomplished it ; it is not a bare verbal ▪ forgiveness , as Babel teacheth ; no , no , the Humane Will must from all its Powers enter into this death , into this blood , viz into the Highest Tincture . 38. The Purple-robe which Christ wore could not do it ; the white hypocritical Pharisaical Priests coat could also not effect it , no flattery or demure hypocrisie availeth here ; no comfortings , soothings , or giving God good words are effectual here , the crafty malignant man must be mortified in Christs blood , he must be drowned in the Virgins blood ; The seed of the Woman must bruise the head of the Serpent ; the Will must wholly disclaim and depart from its selfness , and become as an ignorant Child , and wholly enter into Gods Mercy , into the Virgin-like blood of Christ , that sin and the poysoned Mercury may be drowned in its Mars , that the white Lyon may arise ; for the Lyon which now appeareth in the white colour , in Crimson red , is the Mercury of life , viz. the expressed Word , viz. the Soul , which before was a wrathful Devil in its self-hood , ruling and domineering in the Anger of God in the three forms of the poyson-source , viz. in Saturn , Mars , and Mercury ; now it is the white scarlet-coloured Lyon from the House of David and Israel , fulfilled in the Covenant of promise . NE. 39. But that we may give satisfaction unto the Wel-wisher , we will further shew him the whole ground even unto the Resurrection of Christ ; when the Jews had hung Jesus upon the Cross , and He had shed His Humane and Heavenly Divine blood , and drowned the Turba in the Humane [ blood ] then Jesus said , Father forgive them , for they know not what they do . 40. When Jesus had broken Death in the Humanity , and took away Self , he did not then wholly cast away the Humane property , wherein Death and the Anger of God was , but then he did first truly assume it ; Understand , he even then did truly take the outward Kingdom into the inward ; for the outward Kingdom was begotten as a Wonder out of the Eternal Wisdom in the Speaking Word , and spoken forth into a form , as a manifestation of the Deity in Love and Anger , in Good and Evil : so that Jesus would not that the outward Type of the wonders in the likeness of God should perish [ or quite vanish ] but the Wrath which had over powered the love in man should be forgiven , that is , it should be given into the Nothing , viz into the Liberty , that it might not be manifest in its own Self-property ; it must be Servant , and only a Cause of the fiery Love and Divine joyfulness ; nothing should perish [ or be lost ] in man , for God had created him unto his Image . 41. Thus let the Philosopher observe , that when the three Murtherers , viz. Saturn , Mars , and Mercury do † sink in the Crimson-coloured blood of the Lyon , they do not perish ; but they are pardoned , that is , their wrath is changed into a Love-desire , viz. out of Venus into Sol ; for when the fiery desire entereth into the watery desire , then a shine , viz. a glorious splendor , doth arise from and in the Fire ; for Venus is white , and the Fire-desire is red . 42. Here now it is changed into one colour which is yellow , that is , white and red both in one colour , which is the Majestical [ Lustre ; ] for when Mercury is changed into the power of joy , then ariseth the Multiplication ; he changeth his Mother , wherein he lay shut up in death , into Sol ; he maketh the Earthly Heavenly in one property , as the Virgin was ; for here the Virgin loseth her Name , for she hath given her Love and Pearl unto the Champion , who is now called here the white Lyon , as the Scripture speaketh of the Lyon of the House of ISrael and David , who should demolish the Devils Kingdom , and destroy Hell , that is , break the Anger of God , and change it into Love. 43. This Champion or Lyon is no Man or Woman , but he is both ; the Tincture of the Fire and Light must come into One , viz. of the Essence , which is Venus , and of the Spirit which is Mars in Mercury ; the Fathers Love and Anger must become one thing , and then this one thing is called the Kingdom of joy ; so long as it is separated , there is in the thing only anguish and torment , and meer desire ; but when it burneth in one Will , it is a joyful proceeding forth from it self : and this Egressive out-going property is called the Holy Ghost , viz. the life of the Deiry . 44. Therefore know that the Virgins and Young mans blood must be both shed together , that the Fire-Lyon might dye , which was manifest in the Humane property , that the Love of the Virgin might change his wrath in her dear Love-blood into her property , and obtain the Soul from the Young man ; for in Adam the Virgin did disappear , for the Soul departed out of its Love-will out of the Resignation into its own , and became disobedient unto God. 45. Here the Virgin doth again take the Soul into her Self , and giveth it her Crown of Pearl , as unto a Noble Champion , and calleth him in his own Name the white Lyon or Champion . O ye children of men , observe it I beseech you ; open the Gates of the World in your heart ; Open them wide that the King of glory may come in , even the great Champion in Battel , who hath deprived Death of its might , and destroyed the Hell in Gods Anger , and made of the World Paradise . 46. O ye wise Seekers , how doth the Lord open his windows ! wherefore do ye sleep in the desire of * muchness [ in your covetousness ] which is multiplyed in the Wrath ? Do but enter only into the Divine Resignation ; you may partake of that which the Powers of Heaven are able to afford : If you do but forsake your Selfness , then the Earth shall become Heaven to you , saith the Spirit of Wonders ; but you shall not obtain it in your wicked wayes and coverous doings . 47. And when Jesus through the shedding of his Blood had given the Wrath of God in Man unto the Love , that the Father had received the Love in the Humane property into the Wrath ; then the Kingdom of the Devil in the Wrath , and the Kingdom of Love did forthwith part asunder ; they were divided : and this Figure did hang with Christ on the Cross , viz. the wicked mocker at the left hand , who reviled Jesus , and was not capable of his blood-shedding ; and the other at the right hand , who was converted from his sins unto Jesus , and said , Lord remember me when thou comest into thy Kingdom ; to whom Jesus answered , Verily to day thou shalt be with me in Paradise . 48. Thus we are rightly to consider , that when the wrath of God is drowned in the blood of Christ , so that it changeth its might into Love , that even then Paradise is again open ; for when JESUS had tinctured the Humane Blood which was corrupted in Sin with the Virgins blood in the Love ; then the Virgin received the Man-hood , viz. the Self-hood , into her Virgins Love. This was the Paradise , and an Habitation of God , with , and in Man , where God dwelleth in the Humanity , and is All in All in it . 49. Thus it falleth out also in the Philosophick Work , when Mars and Mercury do dye according to the property of the dark Impression of Saturn , then Venus taketh them into her Love-blood , and Venus giveth her Love into the poysonful Fire-desire ; Shee wholly giveth her self in unto the Fire of MARS in MERCURY , yea , she yeeldeth her self fully to be their own ; but seeing Mars and Mercury become impotent ( as to the might of the Fire and poyson ) in the Love , the Love and Anger do thereupon change themselves into one Essence , into one desire ; and here , when the Fire , viz. the Fire desire , doth give in its desire unto the Love ; then saith the Love , To day thou shalt be with me out of thy Fire-anguish in Paradise , viz. in joy , that is , thou shalt be changed in me , and here Venus getteth the Soul in the Philosophick work , so that Mars and Mercury become her Soul , and the strife ceaseth ; for the Enmity is appeased and quelled , and thus the Child subsists in the Fire immovably without any change ; for Mars doth not at all annoy it , and so likewise Mercury and Saturn burrs it not , for they are in the Child at the end of Nature , where there is no Turba any more . 50. Mercury is very pure in Saturn , he hath no more poyson , whereby to make soil [ or rust ] in the Water , viz. in the Salt of Saturn : and let the Philosopher and Divine also well observe this , that in Paradise there is a perfect life without any shadow of change , also without any false evill desire , and a continual day , where the Paradisical man is clear as a transparent glass , in whom the Divine Sun shineth through and through , as Gold that is throughly bright and pure , without any spot or foulness . 51. And when Jesus knew that all was finished , he seeth his Mother and John his Disciple standing by under the Cross , and saith unto his Mother , woman , lo ! this is thy Son ; and to the Disciple , Behold thy Mother , and forthwith the Disciple took her unto his own home . 52. This is an excellent Type , how Christ hath forsaken this World , viz. the Humane Self-hood , , and is again gone unto the Father ; for he saw his Mother according to this World , and his Disciple , viz. his Unkle , according to the outward Humanity from his Mothers side , and yet said unto his Mother , Woman , hehold , there is thy Son , I am no more thy Son according to my outward Humanity ; it is changed into Gods Son , and is no longer of the World , but it liveth to God ; but seeing thou art to be yet in the World , take John , who is not yet changed , to be thy Guardian , and thou John take thy Mother , and he presently took her unto himself . 53. This is the Type of the Christian Church upon Earth ; for we the poor Children of Eve , are not presently wholly changed according to the outward man ; but we must also pass into death , and putrifie , that the wrath also in the flesh may rot and putrifie , and the Spirit might rest in the death of Christ until the General Resurrection and Transmutation of the outward man , in which the Earth of man shall be transformed into Heaven , and the Mirrour [ or Type ] of the Wonders shall appear therein . 54. Thus he commanded his Disciple to take care of his Mother : His Mother is the Christian Church upon Earth , wherein the Children of God are begotten according to the Spirit , whom he should take care for , and guide and lead them , untill the number of the Humanity out of the Flesh shall be accomplished , and then the Spiritual body shall arise , and shall be proved in Christs death , in his Entrance into the Anger , where he changed the Anger into Love : and the Kingdom with the Source of darknesse shall be Separated from it . 55. But in this life-time , albeit the Spirit be * changed in the Divine power , and the Spirit be baptized with the Virgins baptism , and putteth on the Image of Christ internally , viz. Venus's body in the Love ; yet Adam is not capable of it until he also entreth into the Transmutation of Christ , which comes to pass in death [ or in the dying unto this mortal life . ] 56. But in the mean while , Jubn , as the Teacher of Christ in Christs stead , must provide for the outward Mother according to the outward man , and feed and teach the Lambs of Christ with Christs Spirit : and it doth exactly shew us how the outward Man is not Gods Mother ; for Christ doth separate himself from his outward Mother , and gives her unto John ; he hath † put on the Eternal Mother , viz. the Father of the Eternal Birth , and therefore they do very ill that honour and worship the outward Mother of Christ for Gods Mother . 57. The whole true Christendom is Christs Mother , which beareth Christ in her : And John , viz. the Servants [ and Ministers ] of Christ are her Nurses , which take care for the Mother of Christ as John did ; he presently received the Mother of Christ and provided for her , as her Son , and not as her Lord ; for Christ said also unto him , Behold , she is thy Mother ; even so should all the Disciples and Teachers of Christ do , and take care of the poor Christendom , as Sons , with great Humility towards the Mother provide for , and cherish her with diligence and circumspection , and serve her with all discreet modesty , courtesie , and humility ; feed and comfort her with the Spirit of Christ , not as the Priests in Babel do , who ride over her as wealthy rich domineering Masters , and will be Lords over the Mother , and only seek Honours , and to fatten their Bellies in pleasure , and live in Strife and Contention ; these , one with the other , of what Name or Title soever they be , are not all Johannites , but they are the poysonful Mercurial Pharisees , in whom there is nothing but meer anguish , vexation , pain and torment , where one property doth continually torment , envy , and hate the other , and holds it out for false ; and yet they are all only out of one root , and have all only one will , save that one colour doth not glister as the other . 58. For Saturn is not as Jupiter , Jupiter is not as Mars , Mars viz. the Fire spirit is not as the light of the Sun , and the Sun is not as Venus with her meek water-Source , and Venus is not as Mercury with his Sound ; for she is meek and still , and Mercury soundeth and setteth up his note ; and Mercury also is not as Luna , which as a simple body doth give body to all the rest for manifestation , the one is far otherwise then another , and have not one property and will , and yet they are in the Centre of the Essence , viz. in Luna and Saturn , in the property of the Soul and Body , all of them one and the same batch . Thus the partial Sectarian Mercurialites , and Baals Servants , are divided in these properties ; they are the Pharisees which judg and condemn Jesus in his Members . 59. They wrangle and contend only about the Church , and yet none will take care of the poor forsaken Mother of Christ : they are mad in their Martial and * Mercurial Contest , and are not Johannites , they enter not in Christs Spirit at the door of Christ into the Sheep fold ; They are Wolves , Lyons , and Bears , yea Foxes and fearful Hares , who fly from and forsake the Mother ; their Rise and Original is out of Babel , where they continually contend , wrangle , grin , and bite one another for the Letter . Every one will be Lord and Master over the Letter , and transpose and place it as he pleaseth , only for the Honour , Applause and Pleasure of this World : They consider not that the Mother is a Widow , and that Christ hath left and ordained them that they should be such Curates for her as John. 60. O thou dear Mother of Christendom , let these Wolves , Bears and Lyons go , and shelter themselves where they please , regard no longer these evil Beasts ; take the John , the Disciple of Christ , who teacheth the Love and Humility . 61. O thou dear and worthy Mother , art thou not only One ? Wherefore dost thou suffer the Lyons to rent and teer thee in pieces ? Christ is thy Husband , all these are Strangers and Hirelings , unless they walk in thy filial Love , and humble themselves towards the Mother , and provide for her as Ministers , else they be all Wolves , Bears , and teering Lyons ; although there were many thousand of them , yet one is not at all better then another , unless he comes forth in the line of Iohn , and take care of Christs Mother , and provide for the Mother with earnestness in Christs Spirit ; which if he hath not , he is not then called of Christ to be a Guardian or Curate to the Mother : but he is a Mercurialite , a Pharisee , such as Christ called the Seed of Serpents , and Generation of Vipers , who crucifie Jesus in his Members . 62. And thus the Philosopher must consider of & well observe Christs Mother , whom he recommended unto Iohn to take care for : he must likewise be a Iohn , and know that his business is about the Mother , and that his work in this world is not † wholly Heavenly ; he will not so manifest Paradise , that God will appear , and be manifest face to face in his Work : no , he remaineth in the Mother , yet he obtaineth the Universall in the Mother ; for the Mother of Christ obtained it also , for it was said unto her , Thou art the blessed among all women . 63. So likewise the Philosopher reacheth unto the Blessing in this valley of misery , that he is able to bless his corrupt body , that is , Tincture it and free it from sickness , even to the limit of his highest Constellation according to Saturn , and therefore let him take heed of Covetousness , for so he introduceth the Turba . 64. By the Type of Iohn , and the Mother of Christ , he is to know that the Kingdom of God , and the Kingdom of this World are two in his Work , and that Gods Kingdom lyeth shut up in the Mother , viz. in his work , of which he must take care , & be a Minister thereunto , and not a Lord of the Mother ; but an Alms-giver , and not a gatherer of Treasure and Wealth , not a covetous Muck-worm ; also none shall attain unto it , or understand our meaning , that wil not be a Guardian of the Mother : the most High hath laid a bar before the foolish * understanding , that it is blind , until it be weary with secking ; I speak in the ground of truth . 65. And when Iesus had commended his Mother unto Iohn . he again turned his desire into the Mother of the Humane property , and said , I thirst ; he thirsted after the Members of Humane property , and desired the Salvation of Mankind , viz. the health of his Members , understand of his Children , which should be begotten in Him ; and the Iews gave his Humanity Gall and Vineger to drink , and when he tasted it he would not drink it . 66. Here is again the outward Type , shewing how it went inwardly : The name Iesus , viz. the Love of God which was entered into the Humanity , and had espoused it self thereunto , did thirst in the Love-desire after the corrupt Humanity , and would fain tast the pure water of the Humanity in it self ; but the wrathful Anger of God which was enkindled in the Humane property , did give it self in with the Humane property unto the thirst of the Love desire : and when the Love-desire tasted of it , it would not drink it , but sank down into it as wholly resigned , or freely yeelded , and did unite and very essentially incline it self into the Anger of God as a full and perfect obedience , and fully and freely given over as a peculiar propriety thereinto . 67. This was now the Flagrat of the wrath , that the Love should so come into it ; whereupon the Earth trembled , and the Rocks clove asunder ; for so the Death was dismayed at the Life : and here the Awakened Wraths property did SeVer it self into the Centre , viz. into the First Principle , into the Fire●root ; and now from the Centre there proceeded forth the hunger to the New-birth in the Humane property , of the hunger unto Death was made an hunger unto Life ; for the Love tinctured the Anger , that the Fire●desire to the dark Impression became a desire of Life . 68. Understand it here aright ; God the Father , who gave his dear Heart into the Humanity to help mankind , did now thirst after the Humanity ▪ viz. after his heart or word of Power : and the Deity in the Humanity , viz. the heart of the Father , did thirst after the Father , and the Love or the Essence of the Light did thirst after the Fires Essence ; for the Fires , or Souls Essence in Adam was departed out of the Love-essentiality ( wherein the Paradise did consist ) into a Selfness , and was become disobedient unto God , and thereupon the Essence , life , and being of the Light and Love did dye in its Growing , that is , it did wither as to the Vegetative life , or Heavenly growth , blooming , and Sense of the Paradissal Source , and did awake and arise to the Earthly World. 69. Here the Father brought the Soul , which was entered into his Wrath , and had manifested its self in his Anger , again into the Love , viz. into the disappeared Paradisical Image : and here the dark World was dismayed in Deaths Flagrat at the Fire-Flagrat , which arose up in Love in the Death as a joyful Flagrat , which Joy-Flagrat entred into the dead Bodies of the Hopers of Israel ( who did hope upon the Messiah ) as a sound of the power of God , and did awaken them from death . 70. This Flagrat rent in twain the Vail in the Temple , viz. the Vail of Moses , which hung before the clear face of God , so that man could not see God , and therefore he must serve him with an Offering , and Type of this Final Discovery , in which God did manifest himself again in the Humanity : This Flagrat broke the Type in the Offerings and Sacrifices , and manifested the clear face of God , and united the Humane Time with Eternity . 71. All whatsoever the Jews did outwardly unto Christ , the same was a Type of the inward , viz. how it went between God and the Humanity , viz. between the Eternity and Time ; the Jews gave Jesus Gall and Vineger in his Thirst , both these properties are a Mercury in the Sulphur of Saturn , viz. in the Impression ; this is even the Type and full resemblance of the Souls property , as it is in it self alone devoid of the other Love-properties . 72. God gave this property of the Soul again into his Love , the Death into the Life , the disappeared Love-essence ( which the Word of God had assumed to it self in the Essence and Seed of Mary , and quickned to life ) [ he gave ] into the Anger 's property , into the Souls essence , viz. into the Centre of the Fire and dark World , whereupon the Soul-like Fire and dark world became an exceeding Triumphant joyful Paradisical life ; and here the Champion upbraided Death and Hell , viz. the dark World in the Soul , and said , Death ! where is thy Sting now in man ? Hell ! where is now thy victory in the Wrath of the poyson-Source in the expressed Word or Mercury ? all is now dead : O Death , I am to thee a Death ; Hell ! I am to thee a Conquerour ; thou must serve me for the Kingdom of joy : Thou shalt be my Servant and Minister to the Kingdom of joy ; thou shalt enkindle the flames of Love with thy Wrath , and be a Cause of the Spring in Paradise . 73. Thus we give the Philosopher to understand our sence and deep ground in Nature , who desireth to seek and open the disappeared Essence of the Earth , which lyeth shut up in Death , viz. in the Curse of God : the Vail of Moses hangeth also before him , and a very right earnestness is requisite for to rend the Vail in twain , that he may be able to see the face of Nature , otherwise he is not fitted thereunto . 74. And as it went in the Humanity of Christ , betwixt Gods Love and Anger , and both were transformed into One : so likewise it is in his Work of Nature , the poysonful Mercury in the Sulphur of Mars and Saturn giveth its Lunar Menstruum , viz. the greatest poyson of the dark Source into Venus's property ; when Venus thirsteth after the Fire of Love , then Mercury giveth his poyson into the thirst of Venus , and Venus's thirst giveth it self wholly unto the poyson , as if it dyed ; it wholly yeeldeth up its desiring life , whereupon ariseth the great darkness in the Philosophick Work ; for the Materia becometh as black as a Raven , for Venus hath resigned its life , whence the glance [ or splendor ] doth arise , as it is to be seen by Christ , that the Sun lost its light , and there was a great darkness contrary to the common Course of Nature . 75. For when the inward Sun gave in it self unto the Anger , viz. into the darkness of God ; then the outward Sun , which receiveth its power and lustre from the inward , as a glass or resemblance of the inward , could not shine ; for its root from whence it shineth was entered into the darkness in the place of this World , and would turn the darkness in the Curse of God into light , viz. it would make the place of this world again Paradise . 76. Thus likewise the Sun of the outward World , which is a Figure of the inward all essential Sun , must stand still with its Splendor in the darkness , from the sixth hour unto the ninth , which is even the time of Adams sleep when he entered with the desire into the Centre of the Eternal Nature , viz. into the Birth , where the Love and Anger do part themselves into two Centres , and would prove the cold and hot Fire , which took him , and did powerfully work in him . Here are three hours according to the † Ternary , and in the Grave three days according to the time , viz. according to the Humanity . 77. When Adam was in the Image of God , and was neither Man nor Woman , but both ; He stood forty days in Paradise without wavering , and when he fell he stood even untill the third day , viz. forty hours in the Sleep , even till God did make or build the Woman out of him . Thus Israel must be tempted forty days on Mount - Sinai , whether it would live in the obedience of God under the Wonders and mighty Acts ; and when as it could not be , God gave them the Law of His Covenant as a Looking-glass of that which was promised in the Covenant , therefore the temptation of the body was upon them forty years , that the body must eat Manna to try whether Man could be remedied ; & when as the body [ or outward person ] could not stand , then Joshuah brought them through the water with the Covenant of the * Type , where Israel must serve with Sacrifices in the Covenant in the Type of the Final accomplishment until the time of Restitution came in , and then the Valiant Champion in Battel stood 40. days in the Wilderness † of the temptation , and stood out the first Tryal of Adam in Paradise ; and the three hours of darkness on the Cross are the three hours of the Temptation of Christ , when the Devil tempted him : And again the forty hours of Christ in the Grave are the forty days of Adam in Paradise , and the forty days of Moses upon the Mount , and the forty years in the Wilderness , and the forty days after the Resurrection before the Ascention , are even one and the same : and now when the Champion had stood out Adams Tryal , the Soul was tempted forty days in the Humane property , whether it would eat of Gods Word , and live in full Resigned obedience in the Will of God , and be a true Image , Likeness , and Similitude of the Divine Power in the Unsearchable Eternity , according to the Trinity of the Deity . 78. In the like manner let the Philosopher observe us , that the essence of time doth also stand in such a property , for man was created out of the Essence of time into an Image , as an extract of all essences , a compleat Image and likeness according to Time and Eternity , ruling and standing in the Time and in the Eternity , as an Instrument of the great infinite God , with whom , by , and with his Spirit he would make and do what he pleased . 79. Now man is the Instrument of God , with [ or by ] whom he doth manifest his hiddenness both in his own Humane property , viz. in the Essence and Image of God ; and then also through man ; as with the Instrument in the Mother of all Beings , as in the Grand Mystery , viz. in the Soul of the great world . 80. Man hath power so far as he goeth as an instrument of God in Divine obedience , as his Spirit doth guide and lead him , that he can introduce the Earth which standeth in the Curse of God into the Benediction , and make of Deaths-anguish the highest triumphant joy in the outward Pregnant Mother ; but he himself doth it not , only his will doth labour with the understanding therein , and doth conjoyn the Compacta , which belong together , as Life and Death which stand opposite to one another ; these he must joyn together , and bring them into one by such an art as Time and Eternity are united by and in the man Christ , and by him all those which give their will thereinto . 81. He will see in his work all whatsoever God did † in the Humanity ; when he brought it again into the Universal , viz. into Paradise , He will see how the Wrath devours and swallows up the fair Venus into his pricking thorny essence , and how Venus doth fully yeeld in her self , and how the Wrath also dyeth away in Venus , and becometh wholly dark and black as a Coal ; for death and life do lie together both in the Death , viz. in the obedience of God : they both hold still unto him , and suffer the Spirit of God to make of and with them what it pleaseth , who introduceth them again into the Eternal will of God whereto he at first created them ; and thus the Essence standeth again in the beginning in the Order as God created it : It must only stand in its Impression , in the Verbum Fiat , viz. in the Divine making , until the day of Gods Separation , when God will change the Time again into the Eternity . 82. And when Jesus had drunk the cup and tasted the Vinegar mixed with Gall in the outward [ man ] and inwardly in the Love-property , viz. in the Virgin , the wrathful Anger of God ; then said the whole man Christ , My God , my God , wherefore hast thou forsaken me ? For Gods Speaking Word stood still now in the Humane property , and the new-born essentiality which was dead in Adam , and was again quickned in Christ did cry with the same , My God , my God , wherefore hast thou forsaken me ? For the Anger of God was by the Souls property entred into the Image of the Divine Essentiality , and had devoured the Image of God. 83. Here now the Image in the Creature of the Soul cryed , My God , my God , wherefore hast thou for saken me ? for the Humane Image which disappeared in Adam , and was again revived in Christs Incarnation , should bruise the head of Gods Anger in the Fire-soul , and change its Fire-might into * Sol : and now the Speaking Word of God did here forsake it , and it fell into its souls wrath , where it felt Gods Anger ; for the Speaking Word did so bring it through the Anger into Death , and out of the Death again into the Solar life , understand into the Eternal Sun. 84. Like as the Candle dyeth in the Fire , and out of that death the light & power proceedeth , viz. the great painless life ; so out of Christs dying and death the eternal Divine Sun should and must arise in the Humane property ; but the Selfness of the Humane property , viz. the Souls own Self will to live in the Fires might must here dye and be drowned in the Image of Love , and the Image of Love must also resign and give it self in unto the Wrath of Death , that so all might fall down into death , and arise in Gods will and mercy through death in the Paradissal Source in the Resignation , that Gods Spirit might be all in all . Hells eye must see through the Love , as the light shineth out of the Fire , and the Fire from the Darkness , and the Darkness taketh its Original from the Eternal desire . 85. And as Adam changed the likeness of God into the dark Deaths form , so God did again change the likeness through his Fire-wrath out of Death into the Light ; he drew forth the likeness again out of death , as a blossome groweth from the † harsh Earth . 86. Thus it goeth likewise in the Philosophick work ; Venus is forsaken when she receives the three wrathful properties into her self in wrath ; their wrath , viz. the death doth devour her life , whereupon she loseth the colour , and yet becomes a Death to the three forms in the Wrath , for she drowneth Death with Love. Thus the Life is made a death to death , viz. to the Wrath , and now they both do lie in the will of the Eternal Nature , viz. in the Verbum Fiat , which * proceedeth with them the Divine way , in manner as it proceeded forth into Essence in the beginning of the Creation ; for in the beginning Paradise , viz. the Universal was manifest , and the Love shone through the Death or Anger . Even so it must be again , Venus must become the Eye or Sight in the Wrath , and then of Saturn , Mars , and Mercury there will be a Jupiter : Mars becomes Sun , and Saturn Moon , and so Mars shineth with the Sun out of Saturn in Luna from Venus's eye , and all Seven are only one ; Thus the strife hath an end , and all is accomplished until the Resurrection of the body . 87. And when Jesus had drunk the Cup , and said , My God why hast thou forsaken me ? then he said , All is finished , understand the work of mans Redemption ; and said further , Father into thy hands I comit my Spirit , and towed his head , and gave up the Ghost . Here the whole life of Christ resigned it self into the Fathers desire , viz. into the Will of the Eternal Nature , and fully gavein the Will of his Self-hood , viz. his creatural will again into the Centre , viz. into the first Mother whence the Soul-like Creature was produced , that is , into the grand Mystery of Eternity : the Self-will must again enter into Natures End , so that the selfness may wholly dye , that Gods Eternal Will and Spirit may be and do only All in All in the Humanity , and that the Creature might afterwards be alone his Instrument , wherein he might do and work according to his good pleasure ; and thus God the Father hath in Christs death and entrance into our Humanity again received our self-hood into his Will ; and that this might be , he first tinctured the Humanity with the Deity , that the Humanity might be a pleasant sweet savour and offering to him in his power , for afore death lay before it . 88. Here the Love destroyed Death , and opened the fast Seal , that the Will might again enter into that which it was before [ it was ] the creature , and even so we all must follow him upon the path which he hath made open for us ; none can see God , unless God become first man in him , which is brought to pass in Faiths desire , and even then the Corrupt Will ( which is apprehended in the Death and Anger of God , and which bloometh in the earthly essence , and bringeth forth fruit unto death ) be wholly mortified , and fall into the free Resignation , into the Will and mercy of God , and then the own will is with and in Christ at Natures end in the Grand Mystery of God , viz. in Gods hands . Gods hands are the Eternal desire , or the Eternal will , which is Unchangeable ; thus the Creatural Self-will dyeth , it entereth wholly into the Nothing , that it might no more live to it self , but unto God. 89. Thus it falleth out also in the Philosophick work ; when the Artist hath first seen great wonders , which the Creatural and Natural will hath wrought in the power [ of ] Venus , insomuch that he supposeth that he is nigh thereunto ; Even then Nature doth first dye in his work , and becomes a dark night unto him ; the property and power of all the forms must * give forth themselves from their Centre , and fall unto Natures End ; all do freely yeeld over themselves as one dead Essence , and there is no longer any effectual working therein , all is divided in the Crown into the Thousand number , and then it is again in the mystery at Natures End as it was before it came into the Creatural Being , understand the Essential desire , viz. the expressed Mercuty , must again come unto the End of its selfness , and resign it self into the Speaking Word . 90. The Corporall Essence remaineth in the Centre of the four Elements until the judgment of God , which now at Death standeth in the Centre of Sol , viz. in the Compaction of Venus and Mercury , which Compaction at Death falleth wholly into one [ thing ] viz. into † one power of Jupiter , that is , into the Centre of the Liberty ; for here the desire to cold and heat goeth out , all Earthly will and desire of the properties dyeth , and there is no more any hunger after the Earthly , or Deaths property . CHAP. XII . Of the Seventh form in the Kingdom of the Mother , how the Seventh Kingdom , viz. the Kingdom of the Sun is again opened and made alive , set forth in Parable or by way of Similitude of Christs Resurrection . 1. WE are not to think that when Christ dyed the natural Death in the Humane property , that he dyed as to his * creatural Soul , much less as to the Deity ; also he did not disappear or dye in the Heavenly Essentiality and in the Heavenly Tincture ; this cannot be ; only the Will and Dominion of Self , viz. of the outward World , which domineered in man , unto the own Will and own powers of the Selfish creature ( wherein man was disobedient to God ) [ I say ] he gave that wholly into the Fathers hands , viz. into the End of Nature , into the Fathers great Mystery ; not that it should be dead , but that Gods Spirit might alone be the life thereof , that the Divine Dominion might be in Christs Person , that the Eternal Father might Rule and Reign with his Eternal Spirit in his Image , and therefore God hath determined to keep the last judgment by this Jesus . 2. Now the Creature of Christ doth not it alone , but God in his Image through the Creature in the Dominion of his Eternal Spirit of all the three Principles , which is the life and Dominion of every Being , in each thing according to its property . 3. And understand us aright , when Christ dyed on the Cross , the Name Jesus did not also dye , which destroyed Death , and Tinctured the expressed Word , viz. the Form of the Deity ( or the Formed Word ) viz. the Soul with Love : No , it cannot be , the Eternity doth not dy , only the Spoken Word , which standeth again in the desire of the Speaking , viz. in the Fiat , which changeth it self in its own Speaking , viz. in the Self-desire , and bringeth its own Sound into another form and Source , then the Speaking Word had spoken it , & set it forth with the Verbum Fiat into a Form , Signature , and Will , as Lucifer with his Royal throne , and Adam also did , when they both departed out of Resignation into Self hood , the Instrument would be Master . 4. The outward working Sensitive life wherein the Anger of God was set on fire did wholly dye away , not that it should be a Nothing , but it fell into the Nothing , viz. into Gods Will , into Gods working and feeling , quite from the Will of the outward World , which is evill and good , so that it might no longer live to the World , viz. to the Astrum in the walm of the four Elements , but to the Eternal Fathers Nature in the walm of the pure Divine Element , the life of the outward world dyed . 5. Thus the true Humane Life fell forth-with again into that place whence Adam had brought it , viz. into Paradise , whereupon Christ said to the Thief , To day thou shalt be with me in Paradise ; it fell into Adams death , whereby he dyed unto Paradise , and sprang up in Adams Death as a new creature out of the old , like as the branch springeth from the Corn : and this it did from the might and power of the Speaking Word , which of grace was entered with living essentiality into the disappeared Heavenly Essentiality of man , and had freely given it self into the Centre of the Soul-like nature , and also into the wrath of the Anger and Death in the Flesh , and changed the Anger into Love , and tinctured the corrupt blood in the Anger with the Love. 6. The Divine Tincture Tinctured the Humane : the Divine Sun entered into the Humane ; the Divine Sun entred into Adams night , viz. into Adams sleep ; Gods Sun with the Name Jesus entred with Adams Soul and Humanity in Christs person into death , understand into Adams sleep . 7. When Christ dyed , then Adam dyed also to his Self-hood in Christs death , the Name Jesus was in Christ the Serpent-stroyer in Adams Humanity ; Christ entered into the Image of the first Adam , so that the first Adam in the Humanity of Christ did become the same Christ and Serpent-stroyer , indeed not in the same Creature , but in the same Souls and Bodies property . 8. The first Adam fell into Sleep , viz. into the impotence of the Divine World , and dyed in the death of Death ; the second Adam entered into the death of Death , and took the death of Death captive in Himself , viz. in the Humanity of Adam ; He was a death to Death , and brought forth the Life out of Death into the Eternal Liberty : He arose in the Divine Omnipotence in the Essence of the first Adam : Gods Spirit in the Speaking Eternal Word brought forth Adam out of death in Christs Humanity . Adam did arise in Christs Humanity , and all the Children of Adam , which are partakers of Christs Kingdom , do arise in Christ : all in Christs Flesh and Blood , Soul and Spirit , but every one in his Creature which he hath had here , and mortified in Christs death . 9. Every one is a particular twig ; but there is only one Tree , which is Christ in Adam , and Adam in Christ , only One , not two ; only one Christ in all Christians ; so that I may say , If I be dead in Christ unto the World , I am the same Christ , viz. a branch on the same Tree . 10. But seeing that I in the outward man do yet live in my Self-hood , therefore I must also dye with the outward man in Christs death , and arise and live in him . Now therefore I live with the Will of Faith in the mind in Christ , and am a Christian in the Will of the Mind in the desire of Faith , and receive Christ with his Humanity into my Will , and cast my Will into his death , and thus my inward man is also dead in Christs death , and liveth no longer to Self-hood ; but I am resigned in him , and lie buried in his death , but being He is arisen in Gods Will , I also live in His Resurrection in Him ; but my Earthliness in its Selfness liveth to the Earthly World , until it also dyeth quite to Self-hood , and entereth into the Resignation and Putrifaction , and then Christ will awaken it through my inward man , which now liveth in Him. 11. Like as he is arisen from the Dead , even so shall I , who shall dye to the Earthliness in Him , viz. in my first Father Adam , in the Name Jesus as a Christian in Christ ; my twig withered in Sin on the Tree shall obtain strength and sap in the Name Jesus to life , I shall and must spring forth afresh with my Humanity in Him as in my Stem , who is become a Heart and Power in my Father Adam , and bring forth fruit to the praise of God. 12. My Will-spirit , which now is in Christs Humanity , and liveth in Christs Spirit , that shall in Christs power give Sap to the dry tree , that it shall again arise at the last day in the sound of the Trumpet of the Divine Breath in Christs voyce , which also is my voyce in his Breath , and spring afresh in the Tree Christ , viz. in Paradise : the Paradise shall be in me ; all whatsoever God hath and is , shall appear in me as a Form and Image of the Divine Worlds being : all colours , powers , and vertues of his Eternal Wisdom shall be manifest in me , and on me , as on his likeness , I shall be the manifestation of the Spiritual Divine World , and an instrument of Gods Spirit , wherein he maketh melody with Himself , with this Voyce , which I my self am , as with his Signature ; I shall be his Instrument and Organ of his expressed Word and voyce ; and not only I , but all my fellow-members in the glorious Tuned Instrument of God : we are all strings in his Joyful Consort , the spirit of his mouth doth strike the tune and note on our strings . 13. And therefore God became Man , that he might again repair his glorious Instrument which he has made for his praise , which perished as to him , and would not sound according to the desire of his joy and Love , and did introduce again the true Love-sound into the strings ; yea he hath introduced the voyce which soundeth in his presence again into us , viz. into his Instrument , he is become that I am , and hath made me that which he is , so that I may say , that I am in my Resignation in him his Trumpet , and the sound of his Instrument and Divine † voyce , at which now I do rejoyce in all my fellow-strings and voyces , which with me are tuned and set as an Eternal work unto the praise and glory of God. 14. Thus know ye now my Fellow-voyces in the praise of God , that I sound with my string played upon in the Spirit upon and in your Note , and thus sing I unto you : that whatsoever Jesus hath done through the Christ , viz. through his and my Humanity , the same he doth yet to day in me and in all my fellow-members : he dyed to my Self-hood in his death , and I also dye to my self-hood in his death ; He is given up to his Resignation in God his Father , and God his Father hath araised him up with the spirit of his mouth in him , and set him forth for the Royal Image according to the holy Trinity , through and with whom God will judg all things in the place of this World. 15. Thus God also hath awakened in him my Spirit and Soul through his Spirit in the great Name Jesus in Christ , so that I in my Resignation in him need not to dye , for he dyed in me and for me ; his death , in that he is arisen from death , is become my Eternal life , so that now I live in his death ; as one dying ; and yet there is no more any death in him , but thus I dye to my Self , and Sin in him , seeing that my desire and will presseth forth from my Self hood into it , so that I dye dayly to my self , until once I shall obtain the limit of my Self-hood , and my Self-hood with the earthly Will and Desire doth wholly dye unto its Selfness ; even then shall my Self-hood , and all whatsoever is in me which seeketh and loveth it self , fall into the Death of Christ , viz. into the first Mother , whence God created me , and my Self-hood shall become a Nothing ; and even then my Self-hood lieth in Christs Death in the Resignation as an Instrument of God , who then will make it his Instrument as he pleaseth . 16 But seeing now my Soul and Spirit doth live in his Resurrection , and his Voyce [ Ayr or Breath ] is in me , according to the Resignation in him , as S. Paul saith , Our Conversation is in Heaven , whence we do wait for the Saviour Jesus Christ ; Therefore also his Voyce , which is in me ( in that I am [ or live ] no longer to my Self-hood , but he alone [ is and liveth in me ] ) shall raise up my dead body , which I resign to him , and bring it into his first Image , whereto he created it . 17. Thus now I live in God , and my Self-hood doth not know it , for it liveth not in God , but in it self ( God is indeed in it , but it doth not apprehend him ) and hideth the Pearl which I am in Christ ; not I , but he in his Humanity in my Creature in Himself : and thus I speak and write of the great Mystery of all Beings , not that I have apprehended it in my self-hood , but he striketh my Signature in my Desire , which presleth into him , as he pleaseth . 18. I am known to my self , but not in my self-hood , but in his * Mirror which of Grace he hath put into me , thereby to allure my self-hood unto him , viz. into the Resignation ; and so likewise , dear Brethren , it shall again be represented unto you out of his Glass , which he hath set forth through my Capacity in him , as his Instrument . 19. Thus it goeth also in the Philosophick Work ; Sulphur , Mercury and Sal are entered by the Curse of God into their Self-hood , viz. into a Self working and living ; all doth now work in the Curse and Anger of God according to the property of the first Principle ; if God had not placed the Sun as a Nature god of the outward visible World therein ▪ which tinctureth every working life , even every thing which groweth and moveth , all would be in the dark Deaths Impression , viz. in the Abyss of Hell. 20. Now if any thing shall be freed from this Self-hood , viz. from the wrathful Death , and be again brought into the Universal , viz. into the highest Perfection , then it must dye wholly to its Self-hood , and enter into the Stilness , viz. into the Death of the Resignation at Natures End : Mars must wholly lose the might of the Fire and Wrath , and Mercury also his Poyson-life ; Saturn must be a Death to himself , in so much that the Artist seeth nothing but the great Darkness , and even then the Light appeareth in the Resignation ; for Saint John saith , The Light shineth in the Darkness , and the Darkness apprehended it not ; that is , in its Self-hood , viz. in its own Will and Working it cannot apprehend it ; but in the Resignation , the Nothing , viz. the Liberty of God doth shine in it . 21. For the Nothing doth manifest it self in its Lubet out of the Liberty in the Darkness of Death ; for the Nothing will not be a Nothing , and also cannot be a Nothing , and likewise it cannot otherwise manifest it self , save according to the property of the free Lubet , which is now fixt [ or stedfast , ] and in it also as a Nothing , for there is no Turba therein ; the Self-will and Hunger is dead , and in the Nothing , and the Lubet of the Eternal Liberty is its Life : Now seeing that the Highest Being hath once moved it self , and come into a visible comprehensible Essence , it doth again Figurize [ or form ] that same Essence , which departeth from its Self-hood , and entereth into the Nothing , into such a Being [ or Essence ] as it was before the times of the World ; but seeing that the Verbum Fiat standeth yet to this day a Creating of the Corporal Essence , it doth again make a sixt perfect Essence ; as the like is brought to pass in the Philosophick Work , where a new Life ariseth out of Death , as God doth raise us up in Himself in Christ , if we dye to Self-hood , and wholly resign up our selves into him . 22. And thus when the expressed Mercury in the Sulphur of Saturn resigneth its Self-hood into Venus , then the Verbum Fiat changeth it again into such an Essence according to the Lubet of the Liberty ; the Death ariseth in a new Body out of the Darkness of Death , in a white fair Colour , but as an hidden Lustre , wherein the Colour is not rightly and distinctly known , until it doth dissolve it self , and the Materia becomes desiring ; then the Sun ariseth in the Centre , Saturn in the Property of Jupiter and Venus in all the Seven Forms ( that is in the Verbum Fiat ) as a New Creation , and the Desire of all the Seven Forms do tend unto Sols Lustre , viz. unto the white and red Colour from the Fire and Light , which is the Majestatical [ Colour , Lustre , or Glory . ] 23. And as CHRIST after His Resurrection * walked forty Days in the Mystery of all the Three Principles at once in the property of the first Adam after his Creation before his sleep , and before his Eve , and appeared to his Disciples in his property , which he had here from the outward world , and did eat with them , and shewed them his assumed Humanity , and that he had in no wise wholly put off the same : 24 Even so let the Artist understand us , that in the Philosophick Work the first matter doth not wholly pass away or vanish , but it entreth into the death of the life of its wrathful property , and dyeth in the Curse of God , but ariseth again in its former being , which it † had before the Curse of God : the Curse only is destroyed therein , and the first life doth again rise up therein , and therefore it is fixt , and subsists in the Fire , for it is dead to the dominion of the four Elements , and liveth in the fifth essence , not that it hath that same life , but it standeth still therein , yet the spirit of the new-born Essence is a vegetative life with its growing therein , its Lustre doth stand therein , it sheweth the first Adam in innocency , who stood likewise in such perfection . 25. And as Christ tinctured our corrupt Humanity , in which Mercury was turned to poyson , with the Heavenly blood of the Eternal Divine Virginity and Essentiality , whereby the Humane Self-hood dyed in the poyson , and the Resigned life did again arise : Even so the poysonful Mereurial , Martial , and Saturnine Will and desire do dye in the blood of Venus in the Philosophick work , and do both enter together into Death , and arise both together in one Love , in one Will. 26. Therefore let the Artist observe the Tincture , it is more noble and precious for mans use in this valley of misery , then the body which ariseth in the Tincture ; for the Spirit is the life , the body is only a Figure of the Life , and the blood is a mansion of the Spirit . 27. The Artist must well observe this ; in the blood of the young man , when his † Pearl giveth it self to the three Murtherers , that it also sheddeth its blood in and with the young mans , then the Champion standeth in Hell , and disclaimeth the Humane Self-hood : then the white Lyon appeareth upon his Crimson-coloured Beast , even there lyeth the Cure of sickness , and the death of death . 28. The body is dissolved in the blood of Love in the Death , out of the Earthly into an Heavenly [ property ] . The Tincture gives it self into the new body ; and afterwards , when the body ariseth in Sols splendor , it doth also forsake its will , it resigneth it self wholly into the bodies essence , and becomes its beauty , splendor , and colour , which the Artist can never separate ; for they are together in the fifth Essence , viz. in the mystery of the Verbum Fiat , and do belong to Gods motion of the final day of Separation ( in this time unto his own manifestation unto his honour , and deeds of wonder ) but after this time to the crystalline world in the glassie Sea before the ancient in the Apocalyps . A brief Summary of the Philosophick WORK . 29. Our meaning might seem very difficult unto the Reader , in that we go so far about , and shew Christ all along therein ; at which let no man wonder , we do not seek gold , or any Temporal goods thereby , and drive man into vain curiosities , we speak only with the Children whom God hath chosen thereunto ; for the Time is born , where that which is lost shall be again found ; yea not only the Universal for the body of this World , but also for the Soul. 30. The Process is very short in both , and it is only of one property , which is thus : the Tree , understand the Life , is divided into seven Forms ; now the curse of God is come into the seven Forms , so that they are in strife and enmity , and one Form doth annoy the other , and can never agree unless they all seven enter into Death , and dye unto the Self-will . Now this cannot be , except a Death comes into them , which breaks all their will , and be a death unto them ; as the Deity in Christ was a death to the Humane Self-hood , and the seven Forms in the Humane Life ; thus is it here also ; the Humane Will was changed in Christ into the Eternal Sun , viz. into the Resignation in God ; even so must all the Forms in the Philosophick Work be changed into one , viz. into Sol : Seven must become one , and yet remain in Seven , but in one desire , where each Form desireth the other in love , and then there is no more any strife and contest . 31. Therefore let the Artist but consider how he may give death to the death with the pure life , and how he may awaken the dead , and disappeared life , which is Heavenly , and lyeth hidden and captivated in the Curse , so that it may again receive the Fire-soul ; and if he doth but bring it so far , it † worketh of it self . 32. When the Virgin doth again receive her Bridegroom , who hath been faithless , then he is prepared and fitted to the work , otherwise he is no way at all fitted ; but all is in vain and to no purpose [ which he attempteth ] there is not any possibility for the Heavenly Image according to Gods likeness in man to be otherwise helped and restored ; after that the Fire-soul had entred into its self-hood , unless the Spirit of God did introduce it self into the disappeared Image , viz. into the Heavenly Essentiality , and give it self in with the same Image awakened in it into the Souls Fire , viz. into the wrath of Death , and be a death to Death , viz. to the wrathful anger of God , that it might be drowned in the Love , in the blood of the Heavenly Essentiality ; and although there could be no parting nor dying , yet there was a dying of the Wrath , so that the Wrath was changed into a joy and Love. 33. Even thus the Artists Work is exactly and throughout no otherwise , For Man was created out of all Beings , out of the Heaven and Earth : but when he became wholly earthly , and the Curse seized on him , the Curse also came over the earthly Being , whence Man was made : Thus the Heaven was shut up from man , and the Heaven also was shut up in the Earth , in Metals , Trees , and Hearbs , in the food of Man , and whatsoever belonged to his Ornament and Delight . 34. The soul of the Earth viz. the property † of the Fire of the first Principle is entered into its self-hood , viz. into Gods anger ; now the Heaven is hidden in it ; therefore the Artist must in his Work reduce the Soul in the Curse , and the Heaven again into One : He must introduce the Soul again into Heaven , or else there is no possibility ; now he cannot bring the Soul in its iniquity into Heaven , for it will not , and therefore he must bring the Heaven into the Soul , and wholly give in the Heaven to the Soul , that the Soul may eat of Heaven , will she , or nill she ; the Heaven must be as † Death in the Soul , so that the Soul cannot get rid of it , how angry soever she be , and vehemently rage against it , until she be overcome in her wrath , and entereth with the Desire into Heaven , viz. into the disappeared Essence , and willeth to murther it , as the Jews Christ ; and if she so entreth into the Heavenly Essence , then the Image of the Heavenly Essence falleth into the jaws of the Murtherer . 35. Thus when the Heavenly Essence giveth its desire unto the Murtherer , the Murther is dismayed at the Dear Love-life , and ariseth in the Flagrat [ in the dismayment ] in the Heavenly Essentiality ; thus the disappeared Essence doth again receive the Fire Flagrat into it self , and wholly uniteth it self with the Fire-life , and so the Fire must burn in the Love and Meekness , and * forego its right in the Centre , as the Light which shineth from the Fire , thus and no otherwise the Heavenly Essence obtaineth its life ; and as a Fire doth through-heat an iron that it appeareth as if it were meer Fire , and it is so , but the iron doth still retain its substance ; even so the disappeared Essence , viz. the Heaven is manifest in the poysonful Mercurial and Martial Fire-soul , and maketh of Seven Wills only one , and yet Seven remain , but the Enmity ceaseth . 36. This is a Universal which also changeth the * Enmity or Malignity of all Diseases in the Humane body into one Will [ into unity ; ] So that the raging and raving , viz. the seven forms of Life in their Enmity do become unanimous ; and then the hunger of the Disease ceaseth , and the process to the Universal is as hath been already mentioned . It is not my intent to mention a clear Declaration thereof ; it is clear enough , he that will not seek thereby a new man born in God , and apply himself diligently thereto , let him not meddle with my Writings . 37. I have not written any thing for such a Seeker , and also he shall not be able to apprehend our meaning fundamentally , albeit he strive never so much about it , unless he entreth into the Resignation in Christ , even there he may apprehend the Spirit of the Universal , otherwise all is to no purpose ; and we do faithfully warn the Curious Critick not to amuse himself , for he will not effect any thing in this way , unless he himself doth enter thereinto , and then it will be shewn him without much seeking ; for the way is child-like [ plain and easie . ] CHAP. XIII . Of the † Enmity of the Spirit , and of the Body , and of their C U R E , and R E M E D Y. 1. EVery Body is in it self a senceless , and as a dead thing , or being ; it is only a manifestation of the Spirit , which is in the body : the Spirit is signed * with the Body ; whatsoever the Spirit is in it self in an incomprehensible [ unperceivable ] operation , the same is the body in the Comprehensible and Visible working . There is one form of the Seven forms of Nature Superiour and Chief ; the other do hang unto it , and give their Signs also , according as each of them is strong in the Essence ; and as the Forms do stand in their order in each thing , even so they do sign the Body of every Thing and Creature in its Generation [ or kind : ] this is the manifestation of the Divine Wisdom in the Expressed Word of Love and Anger : 2. There is not any thing but it hath its Soul in it according to its property , and the Soul is a kernel to another body : whatsoever liveth and groweth hath its Seed in it ; God hath comprehended all things in his Word , and spoken them forth into a Form , as the Will had † formed it self in the Desire , the expressed [ or Spoken ] is a Plat-form of the Speaking , and hath again the Speaking in it ; this same Speaking is a Seed to another Image according to the first ; for both work , viz. the Speaking , and the Spoken [ Word ] 3. The Speaking worketh in it self , viz. in the Eternity , and the spoken also in it self , viz. in the Time ; the Speaking is the Master , and the Spoken is the Instrument ; the Speaking maketh the Nature of Eternity , and the Spoken maketh the Nature of Time ; each maketh in its Comprehension two properties , viz. Light and Darkness , wherein the Element of all Beings doth consist , which in the Expressed [ Word ] doth sever it self into four Elements , but in the Speaking Word there is but One ; the Element in it self is neither hot nor cold , also neither dry , nor moist ; but it is a Lubet , viz. a desiring Will , wherein the Divine Wisdom maketh the * different and various Colours ; all according to the Desires property , in a which there is neither number nor end ; but in the four Elements there is number and End ; For with the Expressing ( in that they are become Self-full ) they have taken a beginning , and have formed themselves into a Model or Plat-form of a time , which runneth as a † Watch-work ; it formeth , frameth , and destroyeth . 4. This Watch-work consists of Seven forms , or properties ( as is before mentioned ) which make in themselves a three-fold Spirit , viz. a Vegetative , Sensitive , and Rational ; the Vegetative consists in the four Elements ; the Sensitive in the Seven forms of Nature , and the Rationative in the Constellation ; but the Understanding proceeds only from God , for it ariseth out of the Eternal Nature ; all life whatsoever , which hath its limit in the Expressed Word , doth consist in Sal , Sulphur , and Mercury , for therein consist the Seven properties of Every life of this World , and also the spirit of Vegetation , Sensation , and Reason . 5. Sulphur is the Mother of all Spirituality and Corporality , Mercury manageth the Dominion therein , and Sal is the house of its habitation , which Mercury it self maketh in Sulphur : Reason ariseth in the Oyl of the Sulphur , whereinto the Constellation giveth its desire , viz. the essence of its property , whence forth-with the senses and thoughts do arise ; but the Understanding proceedeth forth from the Oyl of the Element , viz. in the free Lubet in the Speaking Mercury . 6. Now then seeing it is very necessary for us poor children of Eve to know whence the Disease and Enmity of our life doth arise , and what that is in us which maketh us our own Enemies , and doth vex , perplex , and plague us in our selves ; Much more necessary then it is to know the Cure , whereby we may cure our selves in our Self-hood , and bring ourselves into the * limit of Rest. 7. This we will delineate and declare , if there be any one that hath a mind to enter upon it , and truly prove and try it ; and we will set forth , whence Evil and Good do arise originally , and how they arise , and give occasion to the understanding Searcher to seek ; and we will shew how the will to Evill and Good doth arise , and how the Evil is the death of the Good , and contrariwise the Good the death of the Evil. 8. When we consider what the Mercurial life is , then we find that it consists in Sulphur , for Sulphur is a dry hunger after Matter , which maketh an austere Impression , and in its austere Impression it hath the Fire , and also in its Impression the Oyle , whence the life burneth . Now the Impression maketh coldness , and its Compunction or Intraction maketh heat , † so that now there is a cold Fire , and an hot Fire in one thing ; the cold maketh in it self Hardness and Darkness , and the Heat maketh in it self the Light , and yet there could be no Light , if the Oyl in the Sulphur did not dye in [ servent ] hot anguish , as the Candle in the Fire . 9. Now there is a two-fold dying in Sulphur , whence also a two-fold Life is Generated ; as first , the Impression or Desire doth intract , contract , enclose , maketh hard , cold , thick ; and the hardness , viz. the Enclosed , causeth a death in the Enclosed Being , and yet in that spirit there is no death , but a pricking , raging , and anxious cold Fire-life , which is generated with the Impression , and is the life of the darkness . 10. Secondly , in the same Anguish , in the austere desire , the hot Fire is generated which consumeth the Substance , which the coldness , viz. the Impression of the desire to Nature doth make : Thus there remaineth in the Fire the contention betwixt the Cold and Heat ; the cold will have its life according to its property , and in that it doth strive for life , it doth enkindle the Heat in its Impression , and forth-with the Heat depriveth the Cold of its Might , and consumeth the Colds substance , and then also the Fire-spirit cannot subsist , for unless it hath substance it goeth out , therefore it must continually , and without intermission , dye in it self in the fiery anxious desire : so long as it hath the colds substance to live upon , its life ariseth , and yet it is nothing but a constant dying and consuming , and in its Devoration is the greatest hunger after substance ; this same [ hunger ] passeth forth through and with the Devoration out of the dying of the Fire , and dwelleth in the Nothing ; yet it may not be a Nothing , and also it cannot be a Nothing , therefore it draweth the Fire again into it self ; for its own desire is bent towards its Mother ; but being it is once dead to the Fire-Source , it cannot dye any more in the Fire of the Heat or Cold , but it continually proceedeth forth from the Fire , and the Fire draweth it again continually into it self , and so it is the life of the Fire ; and this is the Air , which in the Fire is rightly called Wind , by reason of the Strength and Force ; and in that * which is proceeded forth , it is properly called Air by reason of its life of meekness . 11. And in the dying of the Fire we are to understand the Oyl , whence the Fire receiveth its shining Light , in which the true Life is understood ; for that which proceedeth forth in the Fire-death with the Desire to be delivered and freed from the Fire-Source , that is a desire of meekness , and taketh its Original in the first Will to Nature , in which the Eternal Nothing bringeth it self with its Lubet into a Desire . 12. This Lubet doth bring forth it self through the cold and hot Death ( through both the dyings ) again into the liberty , viz. into the NOTHING , and so it is manifested in the Austere Impression through the Fire , and brought into a Principle , and yet it is not either of the Fire , or of the cold , but so is its manifestation . 13. But being the Eternal Lubet to Nature doth introduce it self with Nature into a desire ; thereupon this desire cannot dye either in the cold or heat , for it taketh its Original neither in the Heat or Cold , but in the Nothing ; and so it is , after that it proceedeth forth from the dying in the Fire , again desiring , namely of its own property , and doth impress it self , for in the Fire it hath taken the Impression . 14. Now it cannot conceive any thing in its Impression , save an Essence according to its desire , which is now water ; understand according to the dark impressions property it is water , and according to the Fire it is Oyl , and that which in the cold Impression is wholly enclosed in the hardness , as a Conception according to the Wraths property , is Earth . 15. Thus the wrathful fiery desire draweth continually the same Air , Water , and Oyl into it self , and devoureth it , and so the Fire-wrath is changed in the Air and Oyl , and Water into a shining Light ; for the Nothing doth desire nothing else but Power and Lustre , and so it maketh it self manifest , and brings it self into Essence , and the Spirit which proceedeth forth out of the Fire-burning in the Oyl , viz. in the Light from the Fire and Light , giveth Reason and Understanding ; for it hath originally taken its Rise in the Nothing , and was the desire to Nature , and hath extroduced it self through all the properties of Nature , through Heat and Cold , through the dying in the Fire through the Light , and dwelleth again in the Nothing . 16. It is a prover and knower of all the Properties , for it is generated through all , and proceeded forth from all ; it is as a NOTHING , and yet hath all Things , and passeth through Heat and Cold , and yet none of both apprehends it : as we see , that the life of the Creature dwelleth in Heat and Cold , and yet the right life is neither Hot nor Cold. 17. Now therefore understand us aright ; this Birth in the Eternity is Spiritual , but in the Time it is Material ; For I cannot say of God that he is Darkness and Fire , much less Air , Water , or Earth ; but in his Eternal desire he hath so formed Himself with the Time in the place of this World into such an Essence , which he formed in the Speaking MERcuRY according to the properties of the Will , and brought with the expressed Word into such a formation according to the properties of the Desire in the Eternal Nature , viz. in the Verbum Fiat . 18. Now the expressed Word , viz. the Eternal Natures property is understood in Sulphur , for therein is the Seven-fold wheel of the Birth , which in the Spirit , viz. in the first Conception to Nature is a Constellation , and divideth it self out of the Constellation in its own peculiar Birth into Seven properties , and out of the Seven properties into four Elements . 19. This Constellation is a Chaos , wherein all things lie , but hidden , and it is the first Body , but Spiritual ; and the Seven-fold Wheel is the first Explication [ or working forth ] of the Chaos , and maketh the Second Body , viz. the Reason : the second manifesteth the first , and it is also a spiritual Body ; the third Body is Elementary , a Cabinet of both the first , and is a visible tangible Body . 20. The first Body , viz. the Chaos , or the first Constellation , being it is Spiritual , is the Word expressed out of the Eternal Conception ; the same hath again its Speaking in it self , which is the Mercurial Wheel in the Sulphur with the seven Forms , which speaketh forth again from it self the four Elements . 21. Thus the one proceedeth forth from the other ; the first before the Chaos is the Lubet of Eternity in the Abyss , which taketh in it self a Will to its own manifestation ; this is all God ; and the Will conceiveth in it self a Desire in the Lubet ; this is the Chaos , or first * Astrum , wherein consists the Eternal Nature , which with the Desire to Nature introduceth it self into seven Forms , as is before mentioned , and so doth manifest the Chaos , viz. the eternal hidden Wisdom of God , and with the Desire in the Mercurial Wheel the Element is formed , being a Spiritual Body of the Mercurial Life . 22. Now all this is two-fold , viz. the Desire maketh in it self in its Impression the Darkness , wherein is the strong Might of the Enkindling of Nature , and it is painful ; and the free Lubet , to the Desire maketh in it self through the Enkindling of the Desire , light and pleasing motion ; the Light is the Power and Lustre , and the Element is its Body , or Essence , whereas yet it is only Spiritual : Thus the Fire-desire is a Joyfulness in the free Lubet , and in the Darkness it is an aking painful Source . 23. Out of this whole Essence Man was created unto the Image of God , and understand us aright , He stood after and in the Creation in the Dominion of the Element , the Mercurial * Wheel in Sulphur stood in the Light , and in the free Lubet of Eternity , but he departed forth further with his Desire into the four Elements , viz. into the Centre of Darkness in the Creation , whence Heat and Cold ariseth . 24. His Desire in the beginning was bent [ inclined ] into the Liberty of God , viz. into the Element , where he was Resigned in God , and then Gods Love-will ruled him with the free Lubets property , but he departed out of the free Lubet of God , out of the Resignation into a Self-ful Will , which he forged in the Centre to Nature , whence the Pain and Torture doth arise , viz. Heat and Cold , so also astringency , sowre bitterness , and all the Properties of the dark Impression . 25. Even there he fell into the Eternal Death , viz. into the dying Source , in which the Mercurial Life in the Sulphur ruleth in the Poyson , where one Form in the Mercurial Sphere doth envy , hate , annoy , and destroy the other , where there is meer Anguish , Aking , Tormenting , and Enmity ; for the free Lubet was quenched in him , wherein the holy Element , viz. the divine Body doth consist , and there arose in the same pure Element the four Elements of the outward Source ; even † there the Image of God was cursed , which is nothing else but that Gods Love-will , which ruled in the Image of his likeness , did withdraw from man , and so man fell into the Dominion of Nature ; and being the four Elements have a temporal beginning and end , and must again enter into the End , therefore also the humane Body , which is now become wholly earthly in the four Elements , must fall again into the four Elements , and be destroyed therein ; and therefore now we are to consider of his Cure and Restoration , how he may again be delivered from Death , and he again introduced with the Body into the Pure Element , and with the Spirit into the Dominion of Gods Will. 26. Now there is no other remedy save that he with the Spirit which ariseth in the Chaos , and was inspired by Gods Will-spirit into the created Image , doth again depart out of his self-hood , viz. out of his natural Will , and resign himself up fully and freely into the first Will , which in the beginning formed him into an Image ; He must wholly dye to his self-hood in himself in the Death of the dark Impression ( so far as he liveth therein to his own will in the self-desire of the outward life of the four Elements ) and cast himself with total Resignation into Gods Will , viz , into Gods Mercy , that he may no longer live and will to himself , but unto God , viz. to the first Will of God , which created him in its Image , whereby God did manifest himself in an Image ; and so he is with the first Astrum , viz with the Chaos of the Soul , again in the same comprehension wherein God created him unto his Image . 27 But seeing the Self-hood , viz. the self-ful Will , doth strive against this , and will in no wise dye to its Self-hood , ( understand [ by Self-hood ] the Will of the outward World , which is from the outward Stars and four Elements , ) therefore Gods food must be given to the inward Will of the Spirit to eat of , that it may live without need and Hunger as to the outward Being , that it may continually mortifie and break the Will of the earthly Self-hood , until the Earthliness , viz. the earthly Body , doth freely unloose or dissolve it self in Death , and also enter again into the Mother , whence it was created , and forsake its self-hood , that the pure Body of the Element , ( in which * the true Life in Gods Will-spirit doth again enkindle the Soul in the Resigned Will , ) and the disappeared Body from the Pure Element may become a mansion of the Soul , viz. a Paradisical Budding [ or bloomy Renovation in the Eternal Spring-time of Paradise . ] 28. And that the own Will of the Soul might be able to do this , viz. that it might break it self off from its self-hood , and willingly enter into the Death of its self-hood , and become a Nothing in its self-hood , the free Will of God , viz. the Eternal Lubet to the Chaos of the Soul , which is the Eternal Mercury in the Power of the Majesty , is again entered into the disappeared Image of God proceeded from the Pure Element , viz. into the Virgin-like life , and draweth the Will of the Soul to it self , and giveth it again cut of Love and Grace the Heavenly Corporality of the pure Element for Food , and the Water in that Element in the Tincture of the Fire and Light , viz. of the Eternal Life , for Drink ; and hath encorporated it self in the Humanity , and freely tendereth it self to all Souls with full desire ; that Soul which dyeth to its self hood , and bringeth its Hunger again into Gods Mercy , may enjoy this food , whereby it doth again become the † first Creature in Gods Love. 29. Now we are to Consider how the poor Soul captivated in Gods Anger , being devoyd of the heavenly food , doth live in meer anguish , and distress , and restless pain ; as the outward earthly body in its properties doth live in its Hunger in meer anguish , distress , and oppressing pain , unless that the Soul with the Pure Element doth so over-power and keep it under , that it doth not fully domineer in its own Dominion of the outward Astrum and four Elements in the poysonful Mercurial Wheel according to the dark Impression , by reason of the Influence of the Element ; if that the Universal doth withstand it , then it may stand in quiet rest , but yet no longer then the inward doth Penetrate the outward [ body ] and Tincture it : There is in the four Elements no perfection , till the body is changed again into the Pure Element , therefore it must enter again into that whence the four Elements do arise . 30. Now in this time of the four Elements there is meer pain and * Vexation ; the Soul amuseth it self on the outward Astrum , which doth force into it , whence its false Imagination doth arise , and the body doth stir up the poysonful Mercurial Wheel , whence sickness and pains befall it ; therefore the Soul must be cured with the Inward Perfection , viz. by the Speaking Word , wherein it standeth in Gods Hand , which alone is able to Tincture the Soul , and bring it into rest ; the outward Body must be tinctured and healed with the expressed Mercury ; and of the outward Mercury doth also stand in the Curse as a Poyson-wheel , then he must be tinctured with his own light in his Mother in the Body [ or Womb ] of Sulphur : Mercury his own Will and Hunger must be broken , that the envious odious Hunger may become a Love-desire . 31. And now to kn●w how this may be brought to pass , we must consider the generation in Sulphur , whence Joy and Sorrow doth arise ; for the poysonfu● Mercury may not otherwise be resisted , and also nothing can resist it , save its own Mother which brings it forth , in whose Womb it is couched : as nothing can resist the cold but the heat only , and yet the heat is the colds Son ; even so also the poysonful Mercury must be resisted with its own child , which he himself doth generate in his Mothers womb out of heat and cold out of himself . 32. As the Love proceeding from the heart of the Father , which is his Son , doth withstand the Anger of the Father , whereby the Father is merciful ; Even so likewise it is in the expressed Word o● Mercury . 33. Now understand it thus : I do not-mean that the cold poyson of Mercury should be , or could be resisted with the enkindled heat ; no , but if the cold poyson be enkindled , then the Remedy must be from the same likenss ; but it must be first freed from the coldness , viz. From the enflamed cold wrath , and brought into meekness , and then it doth also still and appease the hunger of the colds desire in the disease of the Body , For if enkindled heat be administred to the enkindled cold , then the cold is dismayed [ or Flagratized ] at the Heat , and falleth into a Swound , viz. into Deaths property ; and so the Heat becomes in this Deaths property a poyson life , viz. an anxious Sting ; and the Mercurial wheel runneth into Sadness , viz. into Sickness , or a crasie dotage , wherein all j●y is forgotten . 34. For if the life shall subsist in its own Right , then the Heat and Cold must stand in † Equality , that so they may accord one with another , and no enmity or * disaffection be at all in any of them ; the one must not exceed or over top the other , but they must stand in one Will ; for the enkindled Cold desireth no Heat , but only likeness ; Every hunger desireth only likeness for its food , but if the hunger be too strongly enkindled in the cold , such a Cure is not to be given it which is so enkindled , indeed it must be in as high a degree in the cold ; but the violent force must be first taken away from it ; so that it may be only as the Mother which generates it , not according to the enkindled poyson-source , but according to the Mothers Joy ; and so the sickness , viz. the Poyson in the Anguish , will be likewise changed into such a Joy , and so the Life doth receive again its first property . 35. The raw opposite Body doth not belong unto the Cure , but its Oyl , which must be mollified with its own Love , understand with a meek Essence , which also belongeth unto the same property ; for the seven Forms of Nature are only one in the Centre ; therefore that Oyl must be brought so far in the Wheel , till it entreth into its highest Love-desire , and then it is rightly fit for Cure ; for there is nothing so evil but it hath a good in it , and that very good doth resist its evilness [ or poysonful malignity . ] 36. Thus also in the same sickness it may withstand the enkindled Wrath in the body ; for if the cold Poyson be enkindled in the body , then its good falleth into * faintness ; and if it cannot obtain the likeness of its Essence for its help , it remaineth in faintness , and then the enkindled Wrath also doth forthwith consume it self , and falleth also into faintness , and so the natural death is in both , and the moving life in the body ceaseth ; but if it doth attain the † likeness , then it gathers strength again , and the enkindled Hunger of the Disease must cease . 37. In like manner also we are to consider of the Heat , which needs no cold property , but the Likeness , yet it must be first freed from the Wrath of the same Likeness , and brought into its own highest Joy and Good , so that this Likeness doth not * effectually operate either in Heat or Cold , but in its own Love desire , viz. in its Best Relish , and so it will bring the Heat in the body into such a Desire : All corruptions in the body proceed from the Cold ; if the Brimstone be too vehemently enkindled by the Heat , then the Right and Property of the Cold dyeth , and entreth into Sorrow . 38. Mercury is the † moving Life in all , and his Mother is Sulphur ; now the Life and Death lie in Sulphur , viz. in the wrestling Mercurial Wheel . In the Sulphur there is Fire , Light , and Darkness ; the Impression causeth Darkness , Coldness , and Hardness , and also great Anguishment ; and from the Impression of the Attraction Mercury doth take his rise , and he is the Sting of the Attraction , viz. the motion or disquietness , and ariseth in the great Anguish of the Impression , where Coldness , viz. a dark cold fire , by reason of the Hardness , doth arise in the Impression ; and in the Sting of Anguish , viz. in the Disquietness , an hot fire doth arise . 39. Now Mercury is the Wheel of Motion , and a stirring up of the Cold and Heat ; and in this place it is only a painful aking Source in Heat and Cold , viz. a cold and hot fiery Poyson-anguishment , and forceth forward as a Wheel , and yet it is a cause of Joy , and all life and motion ; but if it shall be freed from the Anguish , and introduced into the Joy , then it must be brought forth through Death . 40. Now every sickness and malady is a Deaths property ; for Mercury hath too much enkindled and enflamed himself either in Heat or Cold , whereby the Essence or Flesh , which he hath attracted to himself in his Desire , viz. in his Mother in the Sulphur , is burnt , whereby the Earthliness ariseth both in the Water and Flesh : Even as the matter of the Earth and Stones , viz. the Grossness of the same , is nothing else but a burnt Sulphur , and Water in Mercury his property , where the Salniter in the Flagrat of the Mercurial Wheel , whence the manifold Salts do arise , is burnt [ or too vehemently enflamed , ] whence cometh the Stink , and evil Taste . 41. Otherwise if the Mercury did so effectually operate therein in the Oyl of Sulphur , that he might be brought through the Death of the Impression from the Heat and Cold , then the Earth would be again in Paradise , and the Joy-desire would again spring [ or bloom afresh ] through the Anguish of the Colds Impression ; and this is the Cause that God layd the Curse upon the Earth ; for the Mercurial Wheel was deprived of its Good ( viz. the Love-desire , which ariseth in the Eternal Liberty , and manifesteth it self with this Mercurial Wheel through Cold and Heat , and proceedeth forth through the fire , and maketh a Shine of the light , ) and the Curse was brought thereinto , which is a withdrawing of the Love-desire . 42. Now this Mercury being a Life in the Sulphur of its Mother doth stand in the Curse , viz. in the Anguish of the Heat and Cold , and maketh in his Flagrat , or Salnitral Walm , continually Salts , according to such property as he is in each place , and as he is enkindled in each Body ; these Salts are only the Taste in the seven Properties . 43. Now if the Mercury be too vehemently enkindled in the Cold , then he maketh in the Salnitral Flagrat in his Mother in the Sulphur a cold hard Impressive Salt , whence Melancholy , Darkness and Sadness do arise in the Life of Sulphur ; for look what Salt is in each thing , even such a lustre of the fire , and such a vital shine from the fire is also therein ; but if Mercury be enkindled in immoderate Heat , then he burneth up the Cold Essence , and maketh raging pains and akings according to the Impression , and according to the Stings property , whence ariseth in the Sulphur great Heat and Inflamation ; he dryeth up and consumeth the Water , so that the Desires Hunger or Sting hath then no food to satisfie its wrathful Hunger , whereupon he rageth and teereth in the Salt , as it is the Poysons property [ so to do , ] whence the painful distemper in the flesh ariseth . 45. But if he obtains the Likeness again in the property as he standeth in the Centre of his Mother , viz. in the Sulphur , understand as she hath generated him in the beginning , viz. as he at first came forth to the natural life in both Tinctures of Man and Woman , understand in the Child where his life did Enkindle ; then he is freed from all Anguish , and entreth again into the likeness of the Heat and Cold ; and albeit that the Strife ariseth in many even from the very Womb , yet the Combate is first raised up after the beginning of the Life : In the Lifes beginning the Life entereth into its highest Joy ; for the Gates of the Three Principles are opened in equal Accord ; but the Strife soon beginneth about the Conquest between the Darkness and Light. 46. But now we are to consider , what is to be done unto Mercury , if he be * Enkindled either in Heat or Cold , whereby he raiseth up sickness and pains : now it were very good that men had the Right Cure ; but alas ! it will remain hidden and covered by reason of the Curse of the Earth , and the abominations and sins of men , because they do awaken this Poyson in Mercury with their immoderate † bestiality . 47. Yet the poor Captive hath need of deliverance ; and though men have not the high Universal , which reacheth the Centre , and bringeth the Wheel of Life into its first Property , yet men must take from the Mercurial Walm of the Earth its fruits thereunto , seeing the body is also become earthly : A man must accord ( or Assimulate ) one Likeness with another , one Salt with another , according as the Inflamation is in the Salt of the Body : For look in what Property the Brimstone is Enkindled , either in Heat or Cold , in Melancholy or falling sickness ( whether the Brimstone be burnt too in the Body and Putrified , or whether it be yet fresh and burning in the cold or hot fire , ) even such an Herb , such a Brimstone belongs to the Cure , lest the Heat or Cold be terrified in the Salniter , where the Salt ariseth , by a strange Might which cometh into it , and generate a Mort Salt , and set open more and more the House of Sadness : but it is not sufficient and powerful enough in its wilde Nature and Property as it groweth out of the Walm of the Earth ; it is not able to Master the Root of the Enkindled Mercury in the Brimstone , but it doth more vehemently Enkindle it in such a Source and Property . 48. That which thou desirest should happen to the Body , the same must first happen to that which shall cure the Body : Unto the Cure of a foul Sickness there belongeth a foul Brimstone , and so to a cold or hot sickness the like is to be understood ; for look in what degree of the fire-or cold Mercury is Enkindled , and in what Form among the seven Properties of Nature , that is , what Salt soever among the seven Salts is Enkindled , even such a Salt belongeth to the Cure : for sickness is nothing else but an Hunger ; now the Hunger desireth nothing else but its likeness ; but now the property of that Life , which in its beginning of its rise did stand in Joy , is the Root ; and the sickness is its immoderate Enkindling , whereby the order [ or Temperature ] is broken and divided : Thus the Root desireth in its Hunger the likeness , but the Inflamation hath taken it away ; now the Inflamation is stronger then the Root , therefore the Hunger of the Inflamation must be appeased , and that which it self is , must be administred unto it . 49 But even as God cured us with his Love , and restored us to the Salvation of the Soul , when as we had enkindled the same in the poysonful Mercury of his Anger ; in like manner also this Likeness must be first cured and circulated in the Mercurial Wheel , and freed from the Heat and Cold , indeed not taken away from them , ( this cannot be , and it were also unprofitable . ) but it must be brought into its Highest Joy , and even then it will make such a Property in the Body in the Mercury of the Brimstone and Salt ; for the Root of Life doth again quicken it self therein , and lifteth up the first Desire , so that now the Hunger doth vanish in the fall of the Inflamation . 50. Now it doth behove the Physician to know , how he may deal with the Medicaments in the Likeness , so that he do not enrage them , and bring them into another Property , for in their Property they are even as a mans Life is : He must have a care that they remain in their Degree , as they are originally brought forth in their Mother ; for no thing can come higher then it is in the Centre of its Original according to the Hiddenness ; but if it shall come higher , then it must assume another Property on it self ; and so it is not in its own degree , and hath not its proper Vertue , but an improper one , which indeed may very well be , but it hath lost its Nature-Right , wherein it standeth in Joy , and is not able to effect any proper Operation in the Assimulate of its own Nature . 51. Therefore there is nothing better then to let every thing remain in its innate Genuine Vertue , only its Wrath must be changed into its own Joy , that so it s own Vertue according to the good part may be advanced into its Dominion , and then in the likeness it is powerful enough in all Sicknesses without any other mixture ; For the Original in the Life desireth no other multiplicity , but only its likeness , that it may stand , live , and burn in its own Power and Property . 52. The Power of the most High hath given to all things ( even to every one according to its property ) a fixt perfection , for all was very good , as Moses saith , but with the Curse the Turba is introduced , so that the properties do stand in the strife of Mercury ; yet in each property , in every Hearb , or whatsoever is [ I say ] In whatsoever doth grow or arise out of the Walm of the four Elements , there is a fixity hidden ; for all things , which are in the four Elements , are originally Sprung forth out of the Eternal Element , in which there is no strife , neither heat nor cold , but all things were in equal weight of all the properties in a Love-play , as it is even so now in Paradise ; and the same [ Paradise ] sprung forth in the beginning of this World before the Curse through the Earth : thus it is also yet hidden in all things , and may be opened by understanding and Art , so that the first Vertue may overcome the enflamed malignity . 53. Albeit we Men have not full power to do it in Self-might , yet it may be done in Gods permission , who hath again * turned his mercy towards us , and again opened Paradise and its comprehension in Man : Hath God given us power to become his Children , and to rule over the World ? wherefore then not over the Curse of the Earth ? Let none hold it for impossible , there is required only a Divine understanding and knowledg thereunto , which shall blossom in the time of the Lilly , and not in Babel , for whom we also have not written . CHAP. XIV . Of the wheel of Sulphur , Mercury , and Salt ; of the Generation of Good and Evil ; shewing how the one is changed into the other , and how one doth manifest its property in the other , and yet both remain in the first Creation in the Wonder of GOD , to his own manifestation and Glory . 1. THIS is an open gate of the fore-going Description : Every one saith , Shew me the way to the manifestation of the Good. Hear and observe well , dear Reason ; thou must thy Self be the way , the understanding must be born in thee , otherwise I cannot shew it thee ; thou must enter thereinto , so that the understanding of the Work in its practique Art wherein I deal not , may be opened unto thee ; I write only in the Spirit of Contemplation , how the generation of Good and Evil is , and open the Fountain , He shall draw the water whom God hath appointed thereunto ; I will here only describe the wheel of Life * as it is in its self . 2. When I speak of Sulphur , Mercury , & Salt , I speak of one only Thing , be it either Spiritual or Corporeal ; all created things are that one thing , but the properties in the generation of this only Thing do make difference [ or do give various gradual distinctions ] for when I name a Man , or Lyon , Bear , Wolf , Hare , or any other Beast ; yea also a Root , Herb , Tree , or whatsoever may be named , it is the same only thing . 3. All whatsoever is corporeal , is the same being ; the Herbs and Trees , and also the Animals , but each thing in its difference of the first beginning ; according as the property in the Verbum Fiat hath imprinted it self in each thing , so is that Kind in its propagation , and all things stand in the Seed and Procreation ; and there is not any thing but it hath a fixity in it , be it either hidden or manifest , for all shall stand to the glory of God. 4. Whatsoever is arisen from the Eternal Fixity , as Angels and the Souls of Men , doth remain undestroyable in its fixt being ; but whatsoever is arisen in the Unfixt being , viz. with the motion of Time , that doth again enter into the first motion whence it hath taken its Original , and is a Map of its form which it had here like a picture , or as an Image in a Glass without life ; for so it was from Eternity before the times of this world , which the most High hath introduced into an Image , into the Comprehensible Natural life in time , to behold the great Wonders of his Wisdom in a creatural Being , as we plainly see . 5. Now we are to consider the only Mother ▪ how the same is in her property , whence the innumerable multiplicity doth arise , and hath continually arisen , and how she generateth Life and Death , Evil and Good , and how all things may be brought into their First [ Ens ] viz. into the place where they do originally arise , to which the Death , or the Dying , is the greatest Mystery . 6. For no thing , which is departed out of its first Order as the Mother brought it forth , can go back again , and enter with it s assumed Order into its Root , unless it dye again with its assumed Order in its Mother , and even then it is again in the End , and in the place whence it was created , and so it stands again in the Verbum Fiat , viz. in the Bound of its Order in the Expressed Word , and may enter again into that which it was in the beginning before it was Corporeal ; and there it is Good , for it standeth again in that whence it proceeded . 7. Now therefore we are to consider the beginnings of all things , for we cannot say that this World was made out of Something , it was only and barely a Desire out of the Free Lubet , that the Abyss , viz. the highest Good or Being , viz. the Eternal Will , would behold it Self in the Lubet as in a Glass , therefore the Eternal Will hath conceived the Lubet , and brought it into a Desire , which hath Impressed it self , and figurized , and corporized it self both to a Body and Spirit , according to the same Impressions property , according as the Impression hath introduced it self into forms , whereby the Possibilities [ or powers ] are arisen in the Impression as a Nature . 8. This Impression is the only Mother of the manifestation of the Mystery , and it is called Nature and Essence , for it manifests what hath been from Eternity in the Eternal Will ; yet we are to conceive that there was in Eternity a Nature in the Eternall Will , as an Eternal Mind in the Will ; but it was only a Spirit in the Will , and the Essence of its Ability was not made manifest , save only in the Looking glass of the Will , which is the Eternal Wisdom , wherein all things which are in this World were known in two Centres , viz. according to the Fire and Light , and then according to the Darkness and Essence , all which came with the motion of the Eternal will through the desi●e in the will into a manifest mystery , and so introduced it self into a manifest possibility : 9. This is now the Essence expressed or made manifest out of Eternity into a Time , and consisteth in the fore-mentioned Forms in Sulphur , Mercury , and Salt , where the one is not divided or parted asunder from the other ; it is one Eternal Essence , and * shapes it self into the properties of the Desire according to the possibility of the Manifestation ; and we are to understand that one property is not , nor cannot be without the other ; they are altogether the same only Possibility : and now we will speak of their differences , viz. how this only Possibility doth introduce it self into Good and Evil , viz. into still Peace and Constant unquietness . 10. We find Seven especial properties in Nature , whereby this only Mother worketh all things , which are these , viz. First , the Desire , which is astringent , cold , hard , and dark . Secondly , bitter , which is the Sting of the Astringent hard † enclosure ; this is the cause of all Motion and Life . Thirdly , the Anguish , by reason of the raging in the Impression , where the impressed hardness falleth into a Teering [ or contriting ] Anguish and Pain by reason of the Sting . 11. Fourthly , The Fire , where the Eternal Will in this Anxious desire doth introduce it self into an anxious darting Flash [ or twinkling Lightning ] viz. into Strength and Devoration of the Darkness , with which the hardness is again consumed , and introduced into a corporeal moving Spirit . 12. Fifthly , The * Egress of the free Will out of the Darkness and out of the Fire , & dwelling in it self , where the free will hath received the Lustre , so that it doth enlighten , and shine as a light out of the Fire , & the potent desire of the free will , which it hath sharpned in the Fire ( in that it is dead in the Fire to the essence of the darkness of the first Form , and consumed ) doth now in the Lights desire draw into it self the essence from the Fire-dying according to its Hunger , the which is now Water ; and in the Lustre it is a Tincture from the Fire and Light , viz. a Love-desire , or a † beauty of colours , and here all colours do arise ; as we have fully set it down in our other Books , but especially in the Threefold Life of Man. 13 Sixthly , The voyce or Sound , which in the first form is only a noise from the hardness , & is dead or mortified as to that [ hardnes ] in the Fire , & yet in the fifth form , in the Love-desire , viz. in the pleasant property , it is again received as a clear Sound out of the dying of the Fire in the Lustre of the Light in the Tincture , wherein also the five Senses , viz. Hearing , Seeing , Feeling , Smelling . and Tasting , do arise in the Tincture of the Light from the Fire . 14. Seventhly , The Menstruam , or the Seed of all these forms which the desire doth Impress into a comprehensive Body or Essence wherein all lyeth ; whatsoever the Six forms are Spiritually , that the Seventh is essentially [ or in real substance . ] 15. Thus these are the Seven forms of the Mother of all Beings , whence all whatsoever is in this World is generated ; and moreover the most High hath , according to this Mother , introduced and created such properties as this Mother is in her wrestling forms ( understand as she bringeth her self with the wrestling into properties ) into a * Wheel , which is as a mind of the Mother whence she continually createth and worketh : and this are the Stars with the Planetique Orb according to the Plat-form of the Eternal Astrum , which is only a Spirit , and the Eternal Mind in the Wisdom of God , viz. the Eternal Nature , whence the Eternal Spirits are proceeded and entered into a Creatural Being . 16. And moreover the most High hath introduced the property of this Wheel in the motion , as a life into the four Officers , which manage the Dominion in the Pregnant Mother ; and these are the four Elements to which the Wheel of the Mind , viz. the Astrum affordeth will and desire ; so that this whole Being is but one Only thing , and yet is so proportioned [ or composed ] as , a mind of a man ; Even as he is in Soul and Body , so also is this only Essence ; for * it was created out of this whole Essence into an Image according to Eternity and Time ; out of Eternity according to the Soul , and out of Time according to the outward Essence ; as a Similitude and Image of Eternity and Time , both according to the Eternal Will and Mind , and its Essence , and also according to the mind of Time and its Essence ; and therefore now we are rightly to consider of this Sulphurean wheel of all Essences , how the properties do introduce themselves into Good and Evil , and again extroduce themselves out of Good and Evill . 17. The Impression or Desire , viz. the first form to Nature , which is called , and is also the Fiat , doth receive the Desires property according to the property of all the Seven Forms into it Self , and doth Impress them , so that out of the Nothing proceeds forth an Essence according to the properties of the Will ; Now it s own property , being it is only a desire , and impresseth it self , is Dark , and causeth Hardness , viz. a strong * pulsation , which is a cause of the Tone or Sound , which becometh yet more hard in the Fire , viz. in the fourth Form , where then the grossness dyeth away , and it is received again in the fifth Form , viz. in the Love-desire ; and again proceedeth forth in its own property in the Love-desire , and maketh the sixth Form , viz. the Sound , Voyce , or Tone out of the Fire and Water . 18. Now this Tone or Sound , which is called Mercury , doth arise in the first Form , viz. in the Impression , by reason of the will and attractive desire ; for the attraction maketh the motion , and the Compunction in the hardness , which we distinguish , and call the second Form , but it is a Son of the first , and in the first . 19. This second Form or Property is the raging , stinging , and bitter pain ; for the first is astringent , and the second is drawing , viz. the desire into an Essence ; this same Essence is the † property of the first , and the attraction maketh therein the second property , viz. a bitter stinging which the hardness cannot endure ; for it would be still , and thereupon it doth more vehemently Impress it self to with-hold the sting , and yet the sting doth thereby only grow the greater : Now the hardness , viz. the Astringency wils inwards , and the sting a from the hardness upwards : Hence ariseth the first Enmity and Opposition ; for the two Forms , which yet are but one , do make themselves their own Enemies ; and yet if this were not , there would not be any Essence , neither Body nor Spirit , also no manifestation of the Eternity of the Abyss . 20. But now seeing the bitter sting cannot ascend , and the hardness also cannot hold or enclose it , they fall into a Turning or through-breaking , like a Wheel , which runneth into it self as an horrible Essence , where both properties are known only as one , and yet each remaineth in it self unaltered , and produce the third property between both , viz. the Great Anguish , out of which the will , understand the fixt will to Nature , desireth to go forth again into the liberty , viz. into the Nothing , into the Eternal Rest ; for here it hath thus found it self , and manifested it self , and yet there is no Sundering or departing : and this anxious Form is the Mother of Sulphur , for the Sting maketh * it painful , and the hardnes impresseth it , that it is as a dying Source , and yet it is the true Original to life . 21. It hath two properties in it self . viz. according to the Impression or Desire it is dark and hard ; and according to the desire of the will , which willeth to be free from the anguish , and entreth again into the Liberty , it is Spiritual and light , and the Sting breaketh in pieces its conceived Essence which the Astringent desire conceiveth in its self , so that its Essence is hard and Spalt , and wholly darting as a flash of Lightning , and that from the Darkness , and from the desire of the Light , understand to the liberty . 22. Now these three Forms are in one Essence as a raging Spirit , and the desire impresseth these properties , so that an Essence is made according to their property , viz. according to the astringent dark desire , viz. according to the first Original , there is an earthy Essence , out of which in the beginning of the great motion the Earth was made , and according to the bitter raging Spirit there is the Instigation in the Essence , viz. a poyson , and it doth also imprint [ or impress ] it self in the Essence , whence the Earthliness is so wholly loathsom and bitter ; and the third form , viz. the anguish giveth a fiery property thereinto ; and yet here there cannot be as yet any essence , but it is only a Spiritual Essence , and the Mother to the Essence . 23. The fourth Form in this Essence is the Fire , which as to one part doth take its Original out of the dark hard Impression , viz. from the hardness , and from the raging Sting in the Anguish , which is the cold black Fire , and the pain of the great Anguish ; & as to the other part it taketh its Original in the Wills spirit to Nature , which goeth again out of this hard dark coldness into it self , viz. into the liberty without the Nature of the Austere motion , and enkindleth the Liberty , viz. the Eternal Lubet to the desire of Nature , with its sharpness , which it hath conceived in the Impression , whereby it is a moving and stirring Lustre , for the Liberty is neither dark nor light ; but by reason of the motion it is light , for its Lubet bringeth it self into the desire to light , that it may be manifest in the Light and Lustre : and yet it cannot be otherwise brought to pass but through darkness , so that the Light might be made known and manifest , and the eternal Mind might find , and manifest it self , for a Will is only one thing and Essence , but through the multiplicity its Form is made manifest , that it is infinite , and a meer Wonder , of which we speak with a Babes-tongue , being only as a little spark out of these great infinite Wonders . 24. Now understand us thus : the Liberty is , and standeth in the Darkness ( and * inclining to the dark Desire after the Desire of the Light ) it attaineth with the Eternal Will the Darkness ; and the Darkness reacheth after the Light of the Liberty , and cannot attain it ; for it encloseth it self with the Desire in it self , and maketh it self darkness in it self ; and out of both these , viz. out of the dark Impression , and out of the Desire of the Light or Liberty towards the Impression , there is a twinkling [ or darting ] Flash in the Impression , viz. the Original of the Fire ; for the Liberty shineth in the Impression , but the Impression in the Anguish comprehends it into it self , and so it is now as a Flash ; but being the Liberty is incomprehensible , and as a Nothing , and moreover without and before the Impression , and * Abyssal , therefore the Impression cannot conceive or hold it , but it giveth it self into the Liberty , and the Liberty devoureth its dark Property and Essence , and ●uleth with the Assumed Mobility in the Darkness , unapprehensive to the Darkness . 25. Thus understand us aright : There is in the Fire a Devoration , the Sharpness of the Fire is from the austere Impression of the Coldness and Bitterness , from the Anguish ; and the Devoration is from the Liberty , which maketh out of the Something again a Nothing according to its property . 26. And understand us very exactly and well : The Liberty will not be a Nothing , for therefore the Lubet of the Liberty doth introduce it self into Nature and Essence , that it might be manifest in Power , Wonder and Being ; it likewise aslumeth unto it self through the Sharpness in the cold and dark Impression the Properties , that it might manifest the Power of the Liberty ; for it Consumeth the dark Essence in the Fire , and proceedeth forth out of the Fire , out of the Anguish of the Impression , with the spiritual Properties in the Light ; as ye see , that the outward Light doth so shine forth out of the Fire , and hath not the Source and pain of the Fire in it , but only the Property ; the Light doth manifest the Properties of the Darkness , and that only in it self ; the Darkness remaineth in it self dark , and the Light continueth in it self light . 27. The Liberty ( which is called God ) is the Cause of the Light , and the Impression of the Desire is the Cause of the Darkness and painful Source : Now Herein understand two Eternal Beginnings , viz. two Principles , one in the Liberty in the Light , the other in the Impression in the Pain and Source of the Darkness , each dwelling in it self . 28. And understand us further concerning their opening Essence and Will , how Nature is introduced into seven Properties ; for we speak not of a Beginning , for there is none in Eternity ; but thus the Eternal Generation is from Eternity unto Eternity in it self , and this same Eternal Generation hath according to the Property of Eternity through its own Desire and Motion introduced it self with this visible World ( as with a likeness of the Eternal Spirit into such a Creatural Being which is a Type or Platform of the Eternal Being ) into a Time , of which we will afterward speak , and shew what the Creature is , as namely a Similitude of the Operation of Eternity , and how it hath also this same working Temporally in it self . 29. Now concerning the Fire understand us thus : The fire is the principle of every Life ; to the Darkness it giveth Essence and Source , else there would be no Sensibility in the Darkness , also no Spirit , but meer Hardness , a hard , sharp , bitter , galling Sting , as 't is really so in the Eternal Darkness ; but so far as the hot fire may be * obtained , the dark Compunctive Property stands in the Aspiring covetous Greediness , like to an horrible Madness , that it may be known what wisdom and folly is . 30. Now the Fire giveth also Desire , Source and Properties to the Light , viz. to the Liberty ; yet know this , the Liberty , viz. the Nothing , hath no Essence in it self , but the Impression of the austere Desire maketh the first Essence , which the Will-spirit of the Liberty ( which hath manifested it self through the Nature of the Desire ) receiveth into it self , and brings it forth through the Fire , where the Grossness , viz. the Rawness , doth then dye in the Fire . 31. Understand it thus : when the flash of Fire reacheth the dark Essentiality , then it becomes a great Flagrat , whereby the cold Fire is dismayed , and doth as it were dye , falleth into a † Swound , and sinketh down ; and this Flagrat is effected in the Enkindling of the Fire in the Essence of the Anguish , which hath two Properties in it ; viz. the one goeth downwards into the Deaths property , being a mortification of the cold Fire , whence the Water ariseth , and according to the * Grossness the Earth is arisen ; and the other part ascendeth in the Will of the Liberty , in the Lubet , as a Flagrat of Joyfulness , and this same Essence is also mortified in the Flagrat in the Fire , understand the cold Ei●es property , and giveth also a Water-Source , understand such a property . 32. Now the Flash , when it is enkindled by the Liberty , and by the cold Fire , doth make in its Rising a Cross with the Comprehension of all Properties ; for here ariseth the Spirit in the Essence , and it standeth thus : ▪ If thou hast here Understanding thou needest ask no more ; it is Eternity and Time , God in Love and Anger , moreover Heaven and Hell. 33. The lower part , which is thus marked ▪ , is the first Principle , and is the Eternal Nature in the Anger , viz. the Kingdom of Darkness dwelling in it self ; and the upper part ( with this figure ▪ ) is the Salniter ; the upper Cross above the Circle is the Kingdom of Glory , which proceedeth forth in the Flagrat of Joy in the Will of the free Lubet in it self out of the Fire in the Lustre of the Light into the Power of the Liberty ; and this spiritual Water , which also ariseth in the Flagrat of Joy , is the Corporality , or Essentiality , in which the Lustre from the Fire and Light maketh a Tincture , viz. a budding and growing , and a manifestation of Colours from the Fire and Light. 34. And this form of Separation , between the living and the dead Essentiality , is the fifth Form , and is called the Love-desire , its Original is from the Liberty , which in the Fire hath introduced it self into a Desire , viz. out of the Lubet of the Liberty into the fair and fiery Elevation of Joy , being a flame of Love , which also doth imprint in its Love-desire the Property of that which it hath conceived in the Will of the Eternal Mind , which bringeth itself through the Fires-sharpness again into it self , viz. into the first Properties , which arise in the first Impression , viz. from the motion and stirring , and the Joyfulness ariseth out of the Anguish ; for this is Joy , that the Will to Nature is delivered and freed from the dark Anguish , for else there would be no knowledg , what Joy were , if there were not a painful Source ; and in its Love-desire it conceiveth the first Properties in the first Impression , which divide themselves in this Desire into five Forms ; viz. from the Fire-flash into Seeing , for the Water of Love reacheth the Lustre of the Tincture , wherein the Sight consists ; and from the Hardness , viz. from the Penetration of the Sting in the Hardness , into Hearing , so that in this same Nothing , viz. in the Liberty , there is a Sound , which the Tincture catcheth , and brings it forth in the Water of the Desire ; and from the Raging Sting into Feeling , so that one Property doth feel another ; for if all Properties were only one , there would be no Seeing , Hearing , or Feeling , also no Understanding : and from the Assimulation , that one property doth arise in the other , but with another property cometh the Taste ; and from the out-going Spirit of the properties ( in that the Egress of each property entereth into the other ) ariseth the Smell . 35. Now these five Forms do all of them together make in the Love desire , viz in the fifth Form , the sixth , that is , the Sound or Voyce , as a manifestation of all the Forms in the Spirits property , which the fiery Lights-desire doth enclose with the spiritual Water as one onely Essence , which is now the fiery Wills own Essence , which hath brought it self forth in the Light , wherein it worketh and maketh the seventh Form , as an Habitation of the sixth , whence the Essence and Dominion of this World was Generated , and introduced into a Form according to the * Right of the Eternal Birth . 36. Now understand us aright ; we do not hereby understand a beginning of the Deity , but the manifestation of the Deity ; the Deity is herein known and manifested in Trinity , the Deity is the eternal Liberty without all Nature , viz. the eternal Abyss ; but thus it bringeth it self into Byss for its own Manifestation , eternal Wisdom , and Deeds of Wonder . 37. The eternal Father is manifested in the Fire , and the Son in the light of the Fire , and the Holy Spirit in the Power of the Life and Motion proceeding from the Fire in the Light of the Kingdom of Joy , being the Egressive Power in the Love-flame ; we speak only by parts of the Universal * as a Creature . 38. The Deity is wholly every where All in All , but he is only called God according to the Light of Love , and according to the proceeding Spirit of Joy ; but according to the dark Impression he is called Gods Anger and the dark World , and according to the eternal Fire-spirit he is called a Consuming Fire . 39. We give you only to understand the Being of all Beings , whose Original in it self is only one eternal Essence , but with its own manifestation it cometh into many Beings , unto its own Honour and Glory ; and now we will shew you , what the Creatures Life and Dominion is in this All essential Being . 40. Now therefore understand us aright , what we mean by these three words , Sulphur Mercury and Sal : In the Eternity all is Spirit ; but when God moved himself with the eternal Nature , wherein his own manifestation doth consist , he did produce out of the spiritual Essence a palpable and manifest Essence , and introduced it into a Creatural Being according to the eternal Properties , which also consists of Spirit and Essence , according to the † Right [ or Law ] of Eternity . 41. And now I will speak of the outward Kingdom , viz. of the third Principle or Beginning ; for in this World there is also Light and Darkness in each other as in the Eternity : God hath given this World a Sun , as a Nature-god of the outward Powers , but he ruleth therein as Lord ; the outward [ Kingdom ] is only his prepared Work , which he ruleth and maketh with the Assimulate , as a Master maketh his work with an Instrument . 42. Sulphur is in the outward World , viz. in the Mystery of the Great Gods Manifestation , the first Mother of the Creatures ; for it doth arise out of Darkness , Fire , and Light ; it is on one part , according to the dark Impression , astringent , bitter , and anxious ; and on the other part , towards the Deity , as a Similitude of the Deity , it is fire , light , and water , which in the Fire doth Sever it self into two Forms , viz. according to the Mortification into Water , and according to the Life into Oyl , in which the true Life of all the Creatures of the outward World doth consist . 43. Mercury is the Wheel of Motion in the Sulphur ; He is on one part according to the dark Impression the stinging Rager , and the great Unquietness , and severs it self also in the Fire in its Mother , viz. in the Sulphur , into two Properties , viz. into a twofold Water ; for in the Mortification of the Fire all is turned to Water , understand into a living pleasant Water according to the Light , which produceth Silver in the Brimstone , viz. in the seventh Property of Nature , which is the powerful Body , and in the Fire its Water is Quick-silver , and in the Astringency , viz. in the Anguish of the Darkness , it is a Rust or Smoak ; therefore if its outward Water-body be cast into the fire , understand [ that Body ] which it receiveth in Sulphur from the watery property , then it doth * evaporate , for in the fire every property doth sever it self again into the first Essence , whence it came Originally , where all things were only a Spirit . 44. And then secondly it severs it self according to the Water of the dark Impression into a Poyson source , which yet cannot be understood to be a Water , but only a Corporeal Essence of the Spirit ; for as the Spirits property is , so is also its Water , and even so it is in the Fire-flagrat . 45. Further understand us in the fiery Flagrat concerning the Salniter , whence the manifold Salts and Powers do arise ; for all the Properties of the Spirit are become Corporeal in the great Motion of the Essence of all Essences , and entered into a visible and comprehensible Being : This Flagrat is effected in the enkindling of the Fire ; and in the mortification of the Fire it doth impress into it self from the Waters Original a Water , according to the property of the Flagrat , which yet is rather Fire then Water , but yet its mortal Essence is a Water according to the property of the Flagrat , it is the Comprizal of all Properties , it bringeth forth in its Comprehension , viz. in the fiery Flagrat all Properties in it self , and apprehendeth the property of the Light in its Powers , and also the property of the dark Impression in its Powers , and maketh all fiery ; one part according to the Coldness , and one part according to the Heat , but the most part according to the endless Mercury , which is the Life of all Essences in Evil and Good , in Light and Darkness . 46. This Salniter is the Mother of all Salts in Vegetables and Animals , viz. in Herbs and Trees and every thing ; he is in all things , which give a taste and smell , the first root according to each things property ; In the Good ( which grow in the Love-desire in the oyl of Brimstone ) he is good , powerful , and pleasant ; and in the Evil he is evil in the Anguish of Brimstone , and in the Darkness he is the Eternal Horrour , and Despair , continually desiring in the Flagrat to aspire above the Gates in the Fire , from whence ariseth the Will of all Devils , and of all Pride , to ascend above the Humility of the Love-desire ; and in the Fire is the Tryal of his Essence , as we see how he clasheth and consumeth himself in the Flash as a sudden thought . 47. For its Essence ariseth not in the Essence of Eternity , also it cannot inherit it , but in the enkindling of the Temporal fire , yet it is perceived in the Eternal Spirit by reason of the Elevation of the joy ; but according to the Essence of mortification , viz. according to the Salt of the Fire it subsists in the Fire ; for this property ariseth out of the first Desire , viz. in the essence of the first Impression , which property the Philosophers call Saturn , therefore the Salt is manifold ; all sharpness in the taste is Salt , the good taste ariseth out of the oleous Salt , and so also the Smel , which is the Egressive Spirit in which the Tincture appeareth as a lustre [ or fair Complexion ] of colours . 48. Thus understand us aright ; the Salniter in the Fire-Flagrat is the Severation of the properties , where Death and Life do Se Ver themselves , viz. the life which entereth with the Love-desire into an Essence and Dominion , and then the Life which in the Flagrat of Death , according to the property of the cold , sinketh down in the mortification of the Flagrat as an impotency , and giveth weight ; and according to the Subtilness water , and according to the Grossness of the Austereness , Earth ; and according to Sulphur and Mercury , Sand and Stones ; and according to the Subtilness in Sulphur and Mercury , understand according to the Water of the same it maketh Flesh , and according to the Anxious darkness a smoak or rust ; but according to the oleous property , viz. according to the Love-desire a sweet Spiritual Essence , and according to the Spirit a pleasant Smell , and according to the moving of the Fire and Light [ it giveth ] the [ One ] Element , and from the Lustre in the Fire-Flagrat with aspect of the Light [ it affordeth ] the precious Tincture , which tinctureth all oyly Salts , whence the pleasant taste and smell ariseth . 49. The Salnitral Flagrat is the Sude in the Essence , whence the growth and pullulation doth arise , that there is a growing in the Essence its Impression , viz. the Salt is the preservation , or upholding of the Essence , so that a thing subsists in a body or comprehension , it holdeth the Sulphur and Mercury , else they would part from each other in the Fire-Flagrat . 50. All things consist of Sulphur , Mercury , and Salt : In the Salnitral Flagrat the Element SeVers it self into four properties , viz. into Fire , Air , Water , and Earth , which in it self is none of these , but only a moving and gentle walming , not as the Ayre , but as a moving of the Will in the Body , a cause of Life in the Essence ; For as the Eternal Spirit of God proceedeth from the Father , who is a Spirit from the Fire and Light , and is the motion and life of the Eternity ; so likewise the Air proceedeth forth continually out of all the properties in the Salnitral Flagrat in the Fire from the Anguish in Sulphur in the forcing Mercurial Wheel , as an impetuous aspiring motion ; it is a Son of all the properties , and also the life of the same ; the Fire of all the Forms doth afford it , and also receives it again for its life ; the water is its body , wherein it maketh the seething in the Salniter , and the Earth is its power , wherein it enkindleth its Strength , and Fire-Soul . 51. There is but one only Element , and that doth unfold it self in the Salnitral Flagrat into four parts , viz. with the enkindling it giveth a consuming Fire of the Darkness , and its Essence ; and in the Flagrat of the dying of the Cold and the Darkness , it parts it self into Essences , viz. according to the Subtilness into Water , and according to the Grossness into earth ; and then according to the motion in the Flagrats walming into Air , which doth most resemble the Element , but not wholly essentially , for the [ one ] Element is neither hot nor cold ; also not forcing or compulsive , but gently moving . Of the Desire of the Properties . 52. Every Property keepeth its own Desire ; for a property is nothing else but an hunger , and the hunger doth form it self into such an Essence as it self is , and in the Salnitral Sude it giveth such a spirit into the four Elements ; for the Original of the Sude is in the Element , whence four Elements proceed forth in the Flagrat . 53. Each body stands * in the inward motion in the Element , and in the growth and life in the four Elements ; but every creature hath not the true life of the Element , but only the high Spirits , as Angels and Souls of men , which stand in the first Principle , in them the Element is incitable ; In the life of the third Principle it standeth still , and is as a hand of God , where he holdeth and governeth the four Elements as an Exit , or Instrument wherewith he worketh , and buildeth . 54. Now every property of nature doth in its hunger take its food out of the four Elements ; as the hunger is , so it taketh a property out of the Elements ; for the four Elements are the body of the properties , and each Spirit eateth of its own body . 55. First , There are the Sulphurean properties according to the first & second Impression , viz. according to the dark , astringent , and anxious Impression , and then according to the Love-Impression in the Light , viz. according to evil and good . 56. The dark hunger desireth essence according to its property , viz. Earthly things , all whatsoever resembleth the Earth ; and the bitter hunger desireth bitter Raging , stinging and pain ; it receiveth into it self such an Essence ( as the poyson-source ) out of the Elements : and the hunger of Anguish desireth anxious hunger , viz. the Anguish in the Brimstone ; also the melancholy [ taketh ] the desire to dye , and continual sadness ; and the Fire-flash receiveth into it Anger , Aspiring , ambition , pride , a desiringness to destroy all , and make it subject to it , a desire to domineer in and above all , to consume all , and to be Peculiar ; and it taketh the bitterness from whence the Flash ariseth to Envy and Hatred , and the astringency to Covetousness , and the Fire to Anger and Indignation . 57. Here is the true desire of Gods anger , and all Devils , and of all whatsoever is against God , and Love ; and this hunger draweth such an Essence into Self , as it is to be known & searcht out in the Creatures , and in the Herbs also . 58. Now the Fire flash is the End of the first desire , viz. of the dark nature , and in the Fire the dying of the first hunger and Will beginneth ; for the Fire consumeth all grossness of the first Forms , and casts them into death ; and here is the Se Veration of both Wills , viz. the one which entreth back again into the property of Death , and is a Will in the life of the dark Desire ; as the Devils have done , who would domineer in the Fire flash in the Salnitral Sude over Time and Eternity ; but they were driven back by the Spirit of God , and spewed forth out of the Love desire as an abomination ; and thus also it hapneth here to the wicked soul of man , whereupon the Election followeth : here is the [ Aym ] or scope of the Electrion of grace , of which the Scripture speaketh , that God knoweth his ; and here the Eternal Lubet of Gods liberty apprehendeth the Will-spirit , which is arisen in the dark Centre , and brings it through the dying in the Fire into the Element . 59. In the Salnitral Flagrat lyeth the Possibility backwards and forwards ; If the will of the Desire goeth back , then it is as to the Kingdom of this World [ earthly ] and as to the Kingdom of the Eternal World , it is in Gods Anger , and cannot see God unless it be converted , and entreth into the Dying in the Fire , and wholly dye to its Selfness , and enter into the Resignation of the Eternal Will in the Salnitral Flagrat into the Element , viz. into the Heavenly Essentiality and Corporality , so that the Hunger may eat of the pure Element , and then it hath further no other desire ; for it is in the Fire dead unto the austere dark hunger which is evil : thus from the dying in the Fire ariseth the light , for here the Liberty is enkindled , that it becomes also an hunger , and a desire ; this is now a Love-desire , a Love-hunger . 60. In the outward World it is the light of the Sun in the four Elements ; and it is the bestial Love-desire , viz. after the Sulphurean body and Essence , whence the copulation and multiplication doth arise , viz. the Vegetative life ; and from the Mercury in the Salniter ( wherein the sensible life is ) therein the Astrum giveth the Reason in the Animals from the properties of the Salniter . 61. For the whole Astrum is nothing else but a Salniter in the Verbum Fiat in the motion of the Being of all Beings in the fiery Flagrat , comprehended in the properties of the Salts , wherein all the powers of the Element do stand as an extern birth , which do continually * boil in the four Elements as a Salnitral Salt , and do introduce their property in their desire fn the four Elements into the essence of Bodies , as is to be seen in Trees , Herbs , Grass , and all growing things . 62. Thus understand us further concerning the second Centre , which is manifest in the dying of the Fire in the Light , whereby the Abyss of Gods liberty doth introduce it self into the Byss of Nature , both with the inward world in the Kingdom of Heaven in the eternity ; and then also with the outward Kingdom in the Time. 63. Now all this hath also the properties of the Desire , and taketh its Original from the first Principle , viz. from the first Centre , and there is yet no right dying in the Fire ; the dark Essence only dyeth , and the Will-spirit goeth forth with the eternal Will to Nature again out of the fiery Death in the light ; it is only a transmutation of the Spirit , so that an hunger ariseth out of the Liberty , and this Hunger is a Love-desire ; as to the soul of Man it draweth Essence from the Element of God , viz. in the Divine Salniter it [ taketh ] the divine Salts or Powers into it self ; and as to the outward Worlds Desire it draweth the Oyl out of the Sulphur into it self , in which [ O●● ] the outward Life burneth ; and so it is likewise in the Vegetables and Metals , and whatsoever else . 64. The Sun maketh the outward Transmutation , and the divine Light in the Souls property maketh the inward ; according as each thing standeth in its degree , so doth its Hunger reach a property : Those which are in the Time [ receive a property ] from the Time , and those in Eternity likewise out of Eternity : The Hunger which proceeds from Eternity eateth of the Eternity , and that which is of the Time eateth of the Time. The true Life of all Creatures eateth of the Spiritual Mercury , viz. of the sixth Form , where all Salts are essentially ; the Spirit eateth of the five Senses , for they are the Spirits Corporality ; and the Body , viz. the Vegetable Life , eateth of the Essence of the Sulphur and Salt , for Christ saith so also , Man liveth not by bread only , but by every word which proceedeth out of the mouth of God. 65. Now the sixth Form of Nature is the expressed Spiritual Word , and the Speaking Word therein is the Eternal Word : In the first Impression in the Darkness it is the Word of Gods Anger , and in the outward World it is the poysonful Mercury , viz. a Cause of all Life and Stirring , of all Tones and Sounds : Now every Property eateth of its likeness in its degree ; viz the Hunger of Time [ eateth ] of Time , and the Hunger of Eternity [ doth eat ] of Eternity , both the Spirit of Mercury and the Spirit of Sulphur ; whereas yet there are not two [ Spirits , ] but only two Properties ; all whatsoever doth only take its Original in one Principle , as the Creatures of the outward World , they have only one Region , but a two-fold Inclination from the good and evil ; but whatsoever taketh its Original out of two Principles , as Man , he hath also a two-fold Food and Dominion , viz. from the dark Centre , and from the outward Centre ; but if he dyeth to his Self hood , and bringeth his Hunger into Gods Kingdom , then he may eat of the divine Mercury , viz. of the five divine Senses with the Soul , and of the Element in the divine Essence ; and yet the outward Man apprehendeth not in this life-time the divine Essence Corporally ; but only through Imagination , where the inward Body doth Penetrate the outward ; as the Sun shineth through the Water , and yet the Water continueth still Water , for here lieth our fall in Adam . 65. The Element did wholly Penetrate the four Elements , and it was wholly One in Man , but in the Curse the Element did sever from the Soul , so that the poor Soul doth now live only in the Vessel of the four Elements , unless that it doth again enter in the Death of its earthly Will into the divine Desire , and spring forth in the Element . 67. Thus also the outward Body is in the Curse , and eateth of the Cursed Earths property , viz. only of the earthly Salniter , where one Hunger of the earthly Properties doth continually oppose another ; for the Curse is a loathsom Abominate in all Salts , and thence it cometh that a constant Contrariety doth arise in the outward Body ; for one Hunger of the Properties receiveth [ or catcheth ] from the other the * Abominate : now for to help the Body that it may be freed from the Abominate , it must take the Assimulate of the Lothing Abominate , which is arisen in the Body as a Sude , and introduce it into the Dying of the Fire , and extroduce it in the Love-desire from the Curse of the Vanity ; now this is no otherwise effected , but as the true Life dyeth unto the dark Vanity . 68. The Abominate of the outward Life ariseth from a property of the Salt which is contrary to the Oyl of the Life : Thus the Abominate doth forthwith enkindle it self in the four Elements , and beginneth to Seethe in the Salniter as a strange Life ; This strange Life doth at last darken and destroy the first true Life , if it be not resisted ; and it can have no better help , then with the Assimulate of the introduced Abominate , which the Life hath taken into it self ; therefore that must be done to the Cure which is to be done to the Life , that it might be freed from the Abominate . 69. The Cure must be freed from the same Abominate , which it hath received in the four Elements from the like false Insinuation [ In fluence or Impress , ] it must be brought into the Death of the four Elements , and its Spirit must also be Tinctured in the fifth Form with the Venus desire , viz. with a pleasant Essence , that the spiritual Mercury may arise in Jupiters property ; understand , the Cure must first dye to its sickness in all the four Elements ; it must be introduced into the Putrifaction of all the four Elements ; in the Fire it dyeth to its earthliness , and in the Putrifaction to the Waters earthliness , and in the Ayrs Putrifaction to the Abominate and earthliness of the Ayr , and then it must be brought into Venus , and from Venus into Jupiter , and then the Sun will arise in the Love-desire , and with this the Abominate in the Body may be resisted . 70. All other Cures , which are administred raw and † undigested ( as when one takes Cold , and will resist Heat , and so likewise Heat to resist Cold ) are only an opposite fiery Flagrat , whereby indeed the enkindled Fire doth cease from its powerful working , but the Flagrat entereth into Deaths Anguish , and the Root of the Abominate becomes a poysonful Mercury , unless that the Heat and Cold be afore Temperized with Venus and Jupiter , and then indeed it is an Appeasing of the Abominate in the Salnitral Sude ; but the Root of the Abominate remaineth still , unless that the Life be strong , and mightily bringeth forth its Desire out of the Abominate . This the Physicians must well observe , that the raw Herbs do not reach the Root , where the Abominate is arisen in the Centre in the property of the Lifes Form , they reach only the four Elements , and give some easement , but the Abominate remaineth still in the Root as an hidden sickness . 71. The like is also to be understood concerning the Astrum , which hath its Sude in the outward Body as a peculiar Body in the four Elements ; if the Cure may be freed from the Abominate of the four Elements , then the Astrum falleth also into the Good part , and introduceth its Desire thereinto , and so the Body is also freed from the Abominate of the Astrum ; for the Scripture saith , That the whole * Creature longeth together with us to be freed from the Vanity : Now the Curse of the Earth , wherein the Astrum doth inject its Desire , is the Vanity ; and if it tasteth a pure Life in it self , then it doth also rejoyce therein , and casteth forth the Abominate . 72. Every * Abominate of the oyly Life ariseth from the inward Mercury in the inward Sulphur ; for Sin also doth hence take its Original , that the poysonful Mercury ( which is a cause of the Life ) doth in the Fire-flash in the Original of the Salniter , in Retiring backwards , introduce it self again in to Self-hood , for even there is the Original of the Poyson-life . 73. Every Life which will be without † spot , must dye in the Will-spirit to Nature in the Fire of the Abominate to the first Impression of the Wrath , and must give it self forth in the Will-spirit to Nature , as a Resigned Will through the Mortification in the Light of Love : Let it be either heavenly or earthly it must hold that Process , or else it cometh not to the highest Perfection in its degree ; for man could not be helped unless the Love-Centre of the Love-desire did enter again into the Humanity , and bring forth the Own Life viz ▪ the humane Self , through the Mortification into it self ; This is an exact Type , that whatsoever will be freed from the Abominate , viz. from the Curse , the same must dye to the four Elements in the Abominate , and bring forth its degree through the Mortification of the Fire in the Light. 74. Thus likewise is the Salnitral Sude in the Earth , whence Metals , good Herbs and Trees do grow , each property is desirous of the Assimulate ; and if it can reach the Assimulate in Sulphur , and Mercury in the Love , then it brings forth it self higher then it is in its degree ; as the Eternal Liberty with its Lubet doth introduce the Eternal Nature through the Mortification into Desire , and thereby doth bring it self forth higher , viz. * in Power and Majesty ; the like is to be considered in all things ; for all things arise out of one only Being , the same is a Mystery of all Beings , and a manifestation of the Abyss in Byss . 75. All things are generated out of the Grand Mystery , and proceed out of one degree into another : now whatsoever goeth forwards in its degree , the same receiveth no Abominate , let it be either in Vegetables or Animals ; but whatsoever entereth in it Self into its Self-hood , viz. into its own Lubet , the same receiveth in passing through the Degrees the Abominate ; for each Form of Nature out † of the Mystery receiveth of its property in its Hunger , and therein it is not annoyed or molested , for it is of their property . 76. But if the Will entereth back again into the Birth of the other Properties , then it receiveth the Lust , and the Lust maketh an Hunger , and the Hunger receiveth strange Essence into it self : Here now is the Abominate and Turba born ; for this Will is entered contrary to the course of Nature into a strange Essence , which is not of its property ; this strange Essence domineereth now in the Strange Will , and overcometh the Will ; now the Will must either * cast it out , or else it will it self be cast out by the Strange Essence ; and seeing this also cannot be , thereupon ariseth Anger and Enmity . 77. For the Properties run to their Centre of their first Impression , and Seek the Strength and Might of the Fire , whence ariseth the Heat and Cold in the Body , and they are in one another as Enemies , whereby the first Mother is stirred up in her most wrathful Malice and Malignity according to the austere Impression , and then beginneth the Contest , for the Conquest , and that Property which maintaineth and keepeth its Power and Prevalency , casteth the other into Deaths property , viz. into the Devoration , into the House of Misery . CHAP. XV. Concerning the Will of the Great Mystery in Good and Evil , shewing whence a good and an evil Will ariseth , and how one doth introduce it self into the other . 1. EVery Property taketh its Original from the first , viz. from the first Impression or Desire to Nature , viz. out of the Grand Mystery , and bringeth forth it self out of it self , as the Ayr proceedeth out of the Fire , and all whatsoever proceedeth forward in one Will is uncontroulable , for it giveth it self to no Property ; it dwelleth even from the first Original only in it self , and goeth forth in one Will ; and this is the true way of Eternity , wherein there is no Corruptibility if a thing remaineth in its own peculiar property , for the Great Mystery is from Eternity : Now if the Form of the same proceedeth forth , and manifesteth it self out of it self , then this Form standeth with the Root in the Mystery of Eternity ; but if the Form bringeth it self forth into another Lust , so that two Properties must dwell in one , then from thence ariseth the Enmity and Abominate ; for there hath been from Eternity only the one Element in * Motion , and the free Lubet of Eternity , which proceeded forth with its Motion from the Great Mystery of Eternity as a Spirit , which Spirit is Gods. 2. But when the Great Mystery did once move it self , and introduce the free Lubet into the Desire of the Essence , then in the Desire the Strife began ; for there arose in the Desire out of the Element , which beareth only one Will , four Elements , viz. manifold Desires and Wills , which rule in one only Body , where now there is Contrariety and Strife ; as Heat against Cold , Fire against Water , Ayr against Earth , each is the Death and Destruction of the other : so that the Creature which standeth in this Dominion is nothing else but a continual Dying and a Strife ; it is an Enmity and contrary Will in it self , and cannot be remedied unless it entereth again into one Will , which also cannot be brought to pass , unless the multiplicity of the Wills be destroyed , and wholly dye to the Desire , whence the four Elements Arise ; so that the Will doth again become that which it was from Eternity : Herein we men do know , what we are in the Dominion of the four Elements , nothing else but a Strife and a contrary Will , a * self-envying , a Desire of the Abominate , a Lust of Death . 3. For the Lust which ariseth out of the Desire must dye ; if the Will ( which proceeded out of the great Mystery of Eternity , which the Spirit of God breathed into the Image of Man , viz. into the Likeness ) will be freed from the Abominate and Contrary Will , then the Desire of the four Elements must dye , and the Will must enter again into the one only Element ; it must again receive the Right of Eternity , and act and go forth in one Element , in manner also as God created him , whom he himself hath opposed , and brought himself into the Dominion of the four Elements , in which he hath inherited Death , and also the Strife in the Forms of Life , whence ariseth his Sickness , Loathing , and Enmity ; for all whatsoever liveth in Gods Will , that is not arisen in the Self-will , or if it be arisen therein , it is again dead to the own [ or self-ful ] Desire . 4. Every Will which entereth into its Self-hood , and seeketh the ground of its Lifes Form , the same breaketh it self off from the Great Mystery , and entereth into a Self-fulness , it will be its own [ or of its own self-ful Jurisdiction , ] and so it is Contrary to the first Mystery , for the Same is alone All ; and this Child is accounted evil , for it striveth in disobedience against its own Mother which hath brought it forth ; but if the Child doth again introduce its Will and Desire into that , whence it is generated and arisen originally , then it is wholly one with the same , and cannot be annoyed by any thing , for it entereth into the Nothing , viz. into the Essence , whence it proceeded . 5. Thus , O Man ! understand what thou art to do ; behold thy self in thy Self , what thou art , whether or no thou standest in the Resignation of thy Mother ( whereout thou were generated and created in the beginning , ) whether thou art inclined with the same Will ; if not , then know that thou art a rebellious , stubborn , disobedient Child , and hast made thy self thine own enemy , in that thou art entered into Self-desire and Will , and hast made thy self thy own self ful possession , so that thou canst not dwell in the first Mother , but in thy Self ; for thy Will is entered into Self-hood , and all that doth vex , plague , and annoy thee , is only thy Self-hood ; thou makest thy self thy own Enemy , and bringest thy self into Self-destruction or Death . 6. Now if thou wilt get again out of Death , then thou must wholly forsake thy own Self-desire , which hath introduced it self into Strange Essence , and become in Self-hood , and the self-ful Desire , as a Nothing , so that thou dost no longer will or desire to thy Self , but wholly and fully introduce thy Desire again with the Resignation into the Eternal , viz. into Gods Will , that the same Will may be thy Will and Desire . 7. Without this , there is nothing but misery and death , a continual dying , and perishing ; for hence ariseth the Election of Grace . If the Humane will ( which is departed out of the Unity of Eternity , and entred into a self-fulness , viz. into a selfish Lust and desire ) doth again break it self off from Self hood , and enter into the mortification of Self-will , and introduce its desire again only into the first Mother , then the first Mother doth again choose it to be its Child , and maketh it again one with the only Will of Eternity ; but that [ Will or Person ] which continueth in Self-hood ; he continueth in the Eternal Dying , viz. in an Eternal selfish enmity ; and this also is only called Sin , because that it is an Enmity against God , in that the Creature will be at its self-ful command and Government . 8. Thus in its Self-hood , viz. in a Contentious strife-ful Dominion , it cannot either will or do any thing that is good ; and as it doth impose , awaken , and powerfully stir up to its Self nothing else but the Dying and Death : so likewise it can do nothing else unto its fellow-members ; for hence also ariseth the falshood [ or lyes ] that the Creature denyeth the Union with [ or in ] the Will of God , and setteth his Self-hood in the place , so that it goeth forth from the Unity into Desires , and self-Lusts ; If it did but truly know that all Beings were its Mothers , which hath brought it forth , and did not hold the Mothers Substance for its own , but for Common ; then the Covetousness , Envy , Strife , and contrary Will and Enmity would not arise ; from which the Anger , viz. the Fire of Destruction doth arise . 9. All Sins arise from Self ; for the Self-hood doth force it self with the Desire into its Self-fulness ; it maketh its Self Covetousness and Envy , it draweth in its own Desire strange Effence into it self , and maketh the Possessor of the strange Essence also an enemy against it self , so that Sin is wrought with Sin , Vileness with Vileness , and all run confusedly in and among one another as a meer Abomination before the Eternal Mother . 10. In like manner also we are to consider of the regenerate Will , which goeth out of its selfishness or Self-hood again into the Resignation ; the same becomes also an Enemy , and an Abominate to self-hood ; as Sickness is an enemy to health , and on the contrary , Health an enemy to sickness : Thus the Resigned Will , and also the Self-Will are a continual enmity , and an uncessant lasting War and Combate . 11. Self-will seeketh only what serveth to its self-hood ; and the resigned Will is not at all careful , but bringeth its Desire only and alone into its Eternall Mother , that it might be One with her ; It will be a Nothing , that the Mother might be alone all in it . Self-will saith to the Resigned Will , thou art foolish , in that thou givest thy self to death , and yet mightest well live gloriously in me ; but the Resigned Will faith , thou art my Abominate , Pain , and Enmity , and bringest me out of Eternity into a Time only into perplexity and misery ; thou plaguest me a while , and then thou givest my Body to the Earth , and the Soul to Hell. 12. True real Resignation is the mortification of the Abominate against God ; He that wholly forsaketh his Self-hood , and giveth himself up with Mind and Desire , Senses and Will , into Gods mercy , into the Dying of Jesus Christ ; he is dead to the Earthly World with the Will , and is a two-fold man ; where the Abominate worketh only in it self to Death , but the resigned Will liveth in Christs death , and ariseth up continually in Christs Resurrection in God ; and albeit the Self-desire sinneth , which indeed can do nothing else but sin , yet the Resigned Will liveth not in sin ; for it is mortified to the desire of sin , and liveth through Christ in God in the Land of the Living ; but Self-hood liveth in the Land of Death , viz. in the continual Dying , in the continual Enmity against God. 13. The earthly man is in the Curse of God , and is an Abominate before Gods holiness ; he can do nothing else but seek his Self-hood , for he is in the Wrath of God ; and albeit he doth something that is good , yet he doth it not from his own self-will , but the Will resigned in God compelleth him , that he must do what his Self would not willingly do ; and now if he doth it , he doth it as an Instrument of the Resigned Will ; not from his own Desire , but from Gods Will , which guideth the Resigned Will in its Desire as an Instrument . 14. Therefore now whosoever will see the Kingdom of God , and attain thereunto , he must Educe [ or bring forth ] his Soul out of self-hood , out of the Earthly Desire , as the Physitian brings forth the Cure of the Desease from the painful [ Tormenting ] desire , and introduceth it into a Love-desire ; and then the Cure also bringeth forth the Sickness in the Body out of the painful Desire , and sets it into a Love-desire : Sickness becomes the Physicks servant ; and so likewise the evil Earthly will when the Souls will is cured , is the Resigned wills servant . 15. The Elemental and Sydereal man must only be the instrument wherewith mans Soul laboureth in the Resigned Will ; for thereto God hath also created it ; but the Soul hath made and set up it self in Adam for Lord and Master , and is entered into his Prison , and given its Will thereinto ; but if it will be acknowledged for Gods child , then it must again dye to the same , and be wholly mortified to the earthly Self-hood and Desire in Gods Will in Christs death , and be wholly regenerated a new in Gods Will , and deprive the earthly Will in Self-hood of its power , and rule over it , and guide it in subjection and command , as a Master his Instrument , and then Self-hood loseth the power and prevalency , and the lust of Self-hood ariseth as a continual longing ; Self-hood doth then continually long after the forms of its own life , viz. after Self-glory , and after earthly Abundance , also after Envy and Anger , whether it may be able to attain that Abundance ; and also after the cunning lyes of falshood ; these are the vital forms of the Earthly Self-hood . 16. But the Resigned Will doth as a potent Champion continually bruise the head of this Serpent , and saith ; Thou art arisen from the Devil , and Gods anger , I will none of thee , thou art an Abominate before God. And although the Resigned Will is sometimes captivated with false lust , when it doth overwhelm and over-power it with the Devils desire and insinuation of its Imagination , yet the Resigned Will doth forth-with cry unto the * Word of God , That Gods Will doth again bring it out of the Abominate of Death . 17. The Resigned Will hath no rest here in this Cottage , but must always be in Combat , for it is lodged in a false house : It is indeed in it self in Gods hand ; but without it self it is in the Jaws and Throat of the Abyss of Gods Anger in the Kingdom of Devils , which continually pass up and down with it , and desire to try and tempt the Soul , viz. the Centre . 18. In like manner also the good Angels do stand by him in the Resigned Will , viz. in the Divine Desire , and defend him from the poysonful Imagination of the Devil , they keep off the fiery Darts of the wicked one , as Saint Peter saith . 19. For all doth work & desire in man Gods Love and Anger : He standeth while he is in this Tabernacle in the Gare either to go out or in : both Eternal Principles are stirring in him ; unto which the Souls Will doth give it self , of that it is received , and thereto it is chosen ; he is drawn of both , and if the Will of the Soul remaineth in Self-hood , then he is in the band of Gods Anger . 20. But if he departeth out of his Self-hood , and forsaketh his own Domination , and continually cas●● himself only into Gods mercy , viz. into the Suffering and Death of Christ , and into his Resurrection and Restoration , and wills nothing of himself , but what God wills in him , and by him ; then the Will is dead to the Life , and desire of Gods anger ; for it hath no Own life , but lyeth in the death of Self-hood , and the desire of the Devil , and the Anger of God cannot reach him ; for he is as a Nothing , and yet is in God , and liveth in the Divine Essence wholly , but not to himself ; but to his first Mother of Eternity , he is again in the limit or place where he was before he was a creature ; and in the Will wherein God created him , and is an Instrument in the Voyce of God , upon which only the Will-spirit of God doth strike , to its honour and deeds of Wonder . 21. All self-ful seeking and searching in Self hood is a vain thing ; Self-will apprehendeth nothing of God , for it is not in God , but without God in its Self-hood ; but the Resigned Will apprehends it ; for it doth not do it , but the Spirit in whom it standeth still , whose instrument it is ; he manifesteth himself in the Divine Voyce in it so much as he pleaseth : and albeit it may apprehend much in Self-hood by Searching and Learning ( which is not wholly to no purpose ) yet its apprehension is only without in the Expressed Word , viz. in a form of the letter ; and it understands nothing of the form of the Expressed Word , how the same is in its ground ; for it is only born in the form from without , and not in the power of the Universal Pregnatress , whose ground hath neither Beginning , Comprehension , or End. 22. Now he that is born from within out of the speaking voice of God in Gods Will-spirit , he goeth in the Byss and Abyss every where free , and is bound to no Form ; for he goeth not in Self-hood , but the Eternal Will guideth him as its Instrument , according as it pleaseth God ; but he that is born only in the Letter , he is born in the form of the Expressed Word , and goeth on in Self-hood , and is a self-ful voyce , for he seeketh what he pleaseth , and contendeth about the form , and leaveth the Spirit which hath made the form . 23. Such a Doctor Babel is ; it contendeth , wrangleth , and rageth about the form of the Word , and continually introduceth the self-ful Spirit and understanding in the form , and cryeth out , here is the Church of Christ ; and it is only a self-ful voyce , understanding nothing of the Spirit of the form which is incomprehensible , and striketh upon its prepared Instrument without limit and measure as it pleaseth . For Conjecture , Opinion , or the self-ful own Imagination , which ariseth in the Expressed voyce [ or literal outward Word ] is not Gods Word ; but that which ariseth in Gods Spirit in the wholly resigned Will in Divine Power in the Eternal Speaking Word , that taketh its Original out of Gods voyce , and maketh the form in the heart , viz. a Divine Desire , whereby the Souls Will is drawn into God. 24. He is a Shepheard , and Teacher of Christ , who entreth in through the door of Christ , that is , who speaketh and teacheth by Christs Spirit ; without this there is only the form , viz. the * History that was once brought to pass , and that a man need only accept of it , and comfort himself therewith : but this Will remaineth without , for it will be a child of an assumed [ applyed ] grace , and not wholly dye to its Self-hood in the grace , and become a child of grace in the Resigned Will. 25. All whatsoever teacheth of Christs satisfaction , and comfortung ones self with Christs Suffering ; if it teacheth not also the true ground how a man must wholly dye to Self-hood in the death , and give himself up in the Resigned Will wholly into the obedience of God , as a new child of a new Will ; the same is without , and not in the Speaking voyce of God , viz. in Christs door . 26. No flattering or comforting availeth any thing ; but to dye to the false Will and Desire in Christs death , and to arise in the wholly Resigned Will in Christs Resurrection in him , and continually mortifie the earthly self-hood , and quench the Evil which Earthly Will introduceth into the Imagination , as an evil fire which would fain continually burn . 27. Comforting and setting the Suffering of Christ in the fore front is not the true Faith ; no , no , it is only without , and not within ; but a Converted Will , which entreth into Sorrow for its Earthly iniquity , and will none of it any more ; and yet findeth , that it is kept back by the self-ful earthly Lust , and with his converted Will departs sincerely out of this Abomination and false Desire into Gods mercy , and casts himself with great anxious [ earnest ] Desire into Christs Obedience , Suffering , and Death , and in the Converted Will wholly dye unto the earthly Lust in Christs Death , which will not depart out of Christs death , and continually cryeth , Abba , Loving Father ! take thee thy dear Sons obedience for me ; let me only in his death live in his obedience in thee : Let me dye in him , that I may be Nothing in my Self , but live and be in his Will , in his Humanity in thee ; receive me , but wholly in his Resurrection , and not me in my unworthiness ; but [ Receive ] me in him : Let me be dead in him , and give me his Life , that I may be thy obedient Son in him , that his Suffering and Death may be mine , that I may be before the same Christ in him who hath deprived Death of its Might , viz. a Branch or Twig of his Life . 28. Thus , and no otherwise , is the true Christian Faith ; it is not only a Comforting , but an uncessant Desire ; the Desire obtaineth the suffering of Christ , which [ Desire would continually fain to be obedient , if it knew but how it should behave it self before him , which continually doth fall down before him , and diveth it self into the * deepest Humility before him ; it suffereth and doth all things readily , only that it might but receive grace ; it is willing to take the Cross of Christ upon it self , and regardeth not at all the scorn of all the World in its Self-hood , but continually presseth forward into Christs Love-desire ; this Desire doth only grow out of Christs Death , and out of his Resurrection in God , and bringeth forth fruit in Patience which are hidden in God , of which the earthly man knoweth nothing , for it findeth it self in its Self-hood . 29. A true Christian is a continual Champion , and walketh wholly in the Will and Desire in Christs Person , as he hath walked up and down upon the Earth . Christ when he was upon the Earth desired to overcome Death , and bring the humane Self-hood in true Resignation into Divine Obedience : and this likewise a Right Christian desireth to do ; he desireth continually to dye to the Iniquity of Death and Wrath , and give himself up to Obedience , and to arise and live in Christs Obedience in God. 30. Therefore , dear Brethren , take heed of putting on Christs Purple mantle without a Resigned Will ; the poor Sinner without Sorrow for his Sins , and Conversion of his Will , doth only take it in scorn to Christ : Keep you from that Doctrine which teacheth of self-ful Abilities , and of the works of Justification . 31. A true Christian is himself the great , and anxious Work , which continually * desireth to work in Gods Will , and forceth against the self-ful Lusts of Self-hood , and willeth continually so to do , and yet is many times hindered by Self-hood ; He breaketh Self-hood , as a Vessel , wherein he lieth captive , and buddeth forth continually in Gods Will-spirit , with his Desire Resigned in God ( as a fair blossom springeth out of the Earth , ) and worketh in and with God , what God pleaseth . 32. Therefore let the true Christendom know , and deeply lay to heart , what is now told and spoken to her , viz. that she depart from the false Conjecture [ or Opinion ] of comforting , without conversion of the Will ; it is only an outward [ expressed ] form of the New birth ; a Christian must be one spirit with Christ , and * have Christs Will and Life in him ; the form doth not renew him , neither comforting , or giving good words doth at all help or avail , but a mortifying of the evil imbred Will , which is Gods child , and born out of Christs death , no other Will attaineth Christs Inheritance , my much knowing doth not also do it ; the Heardsmen in the Field is as near to me as the Doctor ; no wit or subtle art in Disputation about the way of God doth help or avail any thing thereto , it is only a let and hinderance ; the true Will entreth into the Love of God and his Children ; it seeketh no form , but falleth down before its Creator , and desireth the death of its false Self-hood ; it seeketh the work of Love towards all men ; it will not flourish in the Worlds scorn , but in its God ; its whole life is a meer repentance , and a continual sorrow for the evil which cleaveth unto it : It seeketh no glory or applause to shew it self , but liveth in humility : it acknowledgeth it self always as unworthy and simple ; its true , Christianity is always hidden to it in its self-hood . He saith , I am in myself-hood an unprofitable Servant , and have not as yet begun to do , or work repentance aright . He is always in the beginning to work repentance , and would always fain reach the gates of the sweet grace ; he labourech thereto as a Woman in Travel laboureth to bring forth , and knows not how it fareth with him ; the Lord hideth his face from him , that his working may be great towards him : He soweth in anguish and tears , and knoweth not his fruit , for it is hidden in God ; as a painful Traveller goeth a long way , ayming at his wished for journeys end , so also he runneth after the far mark of his rest , and findeth it not ; unless his Pearl doth appear unto him in its beauty , and embraceth him in its Love ; If it again departeth from his Self-hood , then ariseth sighing and sorrowing again with continual Desire ; and one day calleth another , the day the night , and the night the morning ; and yet there is no place of Rest in the Earthly Self-hood , save only in the fair Solar lustre of his precious Pearl ; when the Sun ariseth to him in the Darkness , then the Night departeth , and all Sorrow and Anguish fly away . 33. Therefore dear Brethren learn to take heed and beware of Contention , where men contend about the literal Form : A true Christian hath nothing to contend for , for he dyeth to his Reasons desire ; he desireth only Gods knowledg in his Love and Grace , and letteth all go which contendeth and striveth about the Form , for Christs Spirit must make the Form in Himself ; the outward Form is only a guide : God must become Man , or else Man becomes not God. 34. Therefore a Christian is the most Simple [ or plainest ] man upon the Earth , as Esaias saith , who is so simple as my Servant ? All Heathens desire Self-hood , and do teer and devour one another for the Authority and Honours ; but a true Christian desireth to dye to them ; he seeketh not his own , but Christs honour . All whatsoever contends about Self-hood , viz. about the self ful honour and pleasure of this Life , the same is Heathenish , and far worse then Heathenish ; yea like the Devil , who departed from God into a Self-fulness ; Let it cover it self with Christs mantle as much as ever it will , yet the man of false Self-hood is lodged under it ; if he will be a Christian , then he must quite dye to Self-hood , that the same may only hang unto him from without as a Garment of this World , wherein he is a Stranger and Pilgrim , and always consider and think that he is but a servant in his high Office , and serveth God therein as a Servant , and not be his own Lord and Master . 35. All whatsoever doth Lord it self without Gods call and appointment ; the same is from the Devil , and serveth the Devil in his own Power and Form ; defend , and flatter thy self as much as thou wilt , it doth not avail before God ; thy own heart accuseth thee that thou art a false branch ; thy Nobility and Highness doth not at all avail or help thee in the Sight of God ; If thou dost not thereby drive Gods Order , thy Office is not thine , but Gods , If thou walkest falsly therein , then thy own judgment is upon thee , and condemneth thee to death ; thou art a Servant ; and although thou beest a King , yet thou servest , and must enter with the poorest into the new birth , or else thou shalt not see God. 36. All self-ful assumed [ or arrogated ] Laws and Authority , wherewith the poor are vexed and oppressed , do all come from Self-hood , whose Original is in the expressed form , which hath with the Form introduced it self into a Self-hood , and extroduced it self quite from God ; Whatsoever doth not serve in a Servants Office before God , the same is all false , let it be either high or low , learned or unlearned : We are altogether Servants of the great God ; nothing brings it self into a Self-fulness , unless that it be born in Gods Anger in the Impression of Nature : and though a Christian do possess an Own-hood , which is not false , yet he is only but a Servant therein , viz. a Distributer for his Master , a Steward and Overseer of his Masters Work : he dealeth for his Master therein , and not for his Self-hood only ; all whatsoever he plotteth and deviseth to bring into Self-hood , and bringeth it , that he bringeth into the anxious Cabinet of Covetousness , Envy , and Self-ful pleasure of the Flesh , viz. into a Vessel that is separated from God , viz. into the Impression of Nature , and stealeth from his Lord and Master who hath set him up for a Steward : he is a * sacrilegious person , let him excuse himself , and pretend what he please . 37. A true Christian acknowledgeth himself for a servant of God , to whom it is given in charge to deal aright with Gods Works : He is not his own , for he is also not at home in this Earthly Work of this Tabernacle ; Let him seek , search , plant and búild , traffique and Trade ; and whatsoever else he doth , he must always know that he doth it to God , and shall give an account thereof ; and that he is a stranger and servant in this Work , and serveth his Master , and not at all look upon the Course of his Fore-fathers who have walked therein in the pleasure of the Earthly life ; whosoever doth so , is far from the Kingdom of God , and can with no conscience and ground call himself [ or think himself to be ] a Christian , for he standeth only in the Form of Christianity , and not in the Spirit of Christ ; the Form shall be destroyed , and cease with time , but the Spirit remaineth stedfast for ever . 38. A true Christian is in the Spirit a Christian , and in continual exercise to bring forth its own Form , not only with words in sound and shew , but in the power of the Work , as a visible palpable Form , not weening , conjecturing , and giving good words out of the self-ful self-hood , and yet remaining in self-hood ; but a dying to self-hood , and a growing forth in the Will of God in the Love self-hood as a Servant of God in Gods deeds of Wonder : A helping to strike his instrument in Gods Will , and be a true sounding string in Gods harmonious Consort ; A continual making Word in Gods voyce , viz. in the Verbum Fiat , which maketh and worketh in and with God , what God maketh , formeth and worketh , as an Instrument of God. 39. Therefore O thou dear Christendom behold thy self , whether thou workest in the working Word of God in his Will , or whether thou standest only in the Form of Christendom , and workest thy own Self-fulness in falshood : Thou wilt find , how thou art become an Abomination before the most High , and thy * casting forth from the most High out of this Form ( which thou in thy Self-hood hast introduced into his expressed Form ) shall presently follow ; and that because thou coverest thy Self with the true Form , and art a false Child therein : therefore thou art sought , and found with a false vail [ or covering ] in thy own Form. 40. And as thou hast brought thy Self into a false self-ful Form under the true Form , Even so thou shalt also destroy thy Self , whereto the Heaven helpeth thee , which thou hast a long time served in obedience , and from this there is no with-holding ; thy Work is found to be in the Turba , which shall well satisfie and satiate it self in destroying , as thou hast built up thy Self in thy Apostate falshood in thy own Form under the Name of the true Form , and hast played the Hypocrite before God with the shew and ostentation of Holiness , and only served the Earthly man ; But the Servant of the Lord shall be sought and found ; the Lord feedeth his Lambs in his own Form , and bringeth them into his Pasture ; all the haughty and wealthy of the World shall find by experience what Judgment the Lord will bring upon the face of all the Earth , and all wicked Hope shall be destroyed ; for the day of the Harvest draweth neer ; A Terror from the Lord shaketh the Earth , and his voyce soundeth in all the ends of the Earth ; and the Star of his Wonders ariseth , none hindereth it , for it is concluded of in the Counsel of the Watchmen in the Gates of the deep . 41. Therefore let every one seek and find himself ; for the time of Visitation is at hand , that he may be found in his Love ; for the Turba hath found all false Lust in it , and the most High worker of all Essences manifesteth the Turba ; and then all false Lust or Imagination becomes manifest , and each thing entreth into its Eternal Keeper , for all things are generated out of Imagination ▪ so also it shall receive its property in the Imagination , and every * Imagination reapeth its own work which it hath wrought ; for to that end all things have appeared , that the Eternity might be manifest in a time ; with deeds of Wonder it brought it self into the Form of Time , and with deeds of Wonder it carrieth it self forth again out of the Time into its first place . 42. All things enter again into that whence they proceeded ; but they keep their own Form and Model , as they have introduced themselves in the Expressed Word , and every thing shall also be received of its likeness , and * the End is always ; and as all things do generate themselves in the Expressed Word , so also they are signed in their inward form which also signs the outward . 43. The Self-ful Will maketh a Form according to its innate Nature ; but a Form is made in the Resigned Will according to the Plat-form or Model of Eternity , as it was known in the Glass of Gods Eternal Wisdom before the times of this World ; so the Eternal Will figureth and formeth it into a Model of its likeness to the Honour and wonderful Acts of God ; for all whatsoever goeth on in its self-hood , the same formeth it self ; but what resigneth it self freely , that is formed of the free Will : Now no self-ful Form with its own self-ful Will can inherit the only Eternal Being ; for where there are two Wills in one , there is Enmity . 44. Seeing then God is one only God , then all whatsoever will live in him must be like his Will and Word : As a Consort of musick must be turned into one Harmony , although there be manifold strings , and manifold voyces and sounds therein ; even so must the true Humane Harmony be tuned with all Voyces into a Love-melody , and that Will-spirit which is not tuned unto the only Consort in the divine Voyce , the same is cast forth out of this Tune , and brought into its self-ful Tune , viz. into its true fellow-voyces of its own likeness ; for every likeness shall receive in its own . 45. Hath any been here an evil Spirit ? then he shall be introduced into the Root of his Likeness , for every Hunger receiveth its like into it self ; now the whole manifestation of Eternity with this Time is nothing else but an Hunger and Generation ; as the Hunger is , so is also the Essence of its Satiating ; for with the Hunger the Creature took its beginning , and with the Hunger it entereth into its eternal [ Being . ] 46. In the Hunger the Spirit with the Body is generated , and in the same Hunger it goeth into its eternal Being , unless that it breaks its first Hunger , and brings it self into another by Mortification , else all is at its end so soon as it is born ; but Death is the only means , whereby the Spirit may enter into another Source and Form ; if it dyeth to its Self-hood , and breaketh its Will in Death , then a new Twig springeth forth out of the same , but not according to the first Will , but according to the Eternal Will ; for if a thing entereth into its Nothing , then it falleth again to the Creator , who maketh that thing as it was known in the eternal Will , before it was created to a Creature ; there it is in the right Aym or Limit of Eternity , and hath no Turba , for it is in Natures End. 47. Whatsoever runneth on in Nature tormenteth it self , but that which attains Natures End , the same is in Rest without Source , and yet worketh , yet only in one Desire : All whatsoever maketh Anguish and strife in Nature , that maketh meer Joy in God ; for the whole Hoast of Heaven is Set and Tuned into one Harmony ; each Angelical Kingdom into a peculiar Instrument , but all mutually composed together into one Musick , viz. into the only Love-voyce of God : Every string of this Melody exalteth and rejoyceth the other , and it is only a meer ravishing Lovely and delightful Hearing , Tasting , Feeling , Smelling and Seeing : Whatsoever God is in himself , that the Creature is also in its Desire in him ; a God-Angel , and a God-man , God All in All , and without him nothing else . As it was before the Times of this World in his Eternal Harmony [ or Voyce , ] so also it continueth in the Creatural Voyce in him in his Eternity , and this is the Beginning and the End of all Things . CHAP. XVI . Concerning the Eternal Signature , and Heavenly Ioy , wherefore all things were brought into Evil and Good. 1. THe Creation of the whole Creation is nothing else but a Manifestation of the All-essential , unsearchable God ; all whatsoever he is in his eternal un-inchoative Generation and Dominion , of that is also the Creation , but not in the Omnipotence and Power , but like an Apple which groweth upon the Tree , which is not the Tree it self , but groweth from the Power of the Tree : Even so all things are sprung forth out of the divine Desire , and created into an Essence , where in the beginning there was no such Essence present , but only that same Mystery of the Eternal Generation , in which there hath been an Eternal Perfection . 2. For God hath not brought forth the Creation , that he should be thereby Perfect , but for his own Manifestation , viz. for the Great Joy and Glory ; not that this Joy first began with the Creation , no , for it was from Eternity in the Great Mystery , yet only as a spiritual Melody and Sport in it self . 3. The Creation is the same Sport out of himself , viz. a Platform or Instrument of the Eternal Spirit , with which he melodizeth , and it is even as a Great Harmony of manifold Instruments , which are all tuned into one Harmony ; for the Eternal Word , or divine Sound , or Voyce , which is a Spirit , hath introduced it self with the Generation of the Great Mystery into Formings , viz. into an Expressed Word or Sound : And as the joyful Melody is in it self in the Spirit of the Eternal Generation ; so likewise is the Instrument , viz. the Expressed Form in it self , which the living eternal Voyce guideth , and striketh with his own eternal Will-spirit , that it soundeth and melodizeth ; as an Organ of divers and various Sounds or Notes is moved with one only Ayr , so that each Note , yea every Pipe hath its peculiar Tune , and yet there is but one manner of Ayr or Breath in all Notes , which soundeth in each Note or Pipe according as the Instrument or Organ is made . 4. Thus in the Eternity there is only one Spirit in the whole Work of the divine Manifestation , which is the Manifestator in the Expressed Voyce and also in the Speaking Voyce of God , which is the Life of the Grand Mystery , and of all which is generated from thence ; He is the Manifestator of all the Works of God. 5. All the Angelical Kingdoms are as a prepared Work , viz. a Manifestation of the Eternal Sound of the Voyce of God , and are as a Particularity out of the Great Mystery , and yet are only one in the divine eternal speaking Word , Sound , or Voyce of God ; for one only Spirit ruleth them ; each Angelical Prince is a Property out of the Voyce of God , and beareth the great Name of God ; as we have a Type and Figure of it in the Stars of the Firmament , and in the Kingdoms and Dominions upon the Earth among all Generations , where every Lord beareth his High Title , respective Name and Office : So likewise do the Stars in the Firmament , which are altogether one only Dominion , and have their Princely Dominion in Power under them , where the Great Stars bear the Name and the Office of the Forms in the Mystery of the seven Properties , and the other after them , as a Particularity of Houses or Divisions , where every one is a peculiar Harmony , or Operation , like a Kingdom , and yet all proceedeth in one Harmony ; like a Clock-work , which is entirely composed in it self , and all the peeces work mutually together in one ; and yet the great fixed Stars do keep their peculiar property in the Essence of Operation , especially the seven Planets according to the seven Properties of Nature , as an under-Pregnatress of the Eternal Mystery , or as an Instrument of the Spirit out of the Eternal Mystery . 6. This Birth of the Astrum doth beget in the four Elements , viz. in its Body or Essence , Joy and Sorrow , and all is very good in it self ; only the Alteration of the Creature proceedeth from the lustful Imagination , whereby the Creature elevates the Wrath of the Fire in the Properties , and brings them forth out of the likeness of their Accord : Nothing is Evil which remaineth in the Equal Accord ; for that which the Worst doth cause and make with its coming forth out of the Accord , that likewise the Best maketh in the Equal Accord ; that which there maketh Sorrow , that maketh also in the Likeness Joy ; therefore no Creature can blame its Creator , as if he made it evil ; all was very exceeding good ; but with its own elevation and departure out of the Likeness it becomes Evil , and brings it self out of the Form [ or Property ] of the Love and Joy , into a painful tormenting Form and Property . 7. King Lucifer stood in the beginning of his Creation in Highest joyfulness , but he departed from the Likeness , and put himself forth out of the Accord [ or Heavenly Consort ] into the cold dark fiery Generation , out of which the hot fiery Generation ariseth ; He forsook his Order , and went out of the Harmony , wherein God created 〈◊〉 ; He would be Lord over all , and so he entered into the Austere 〈◊〉 Domination , and is now an Instrument in the austere Fires Might , upon which also the all essential Spirit striketh , and soundeth upon his Instrument , but it soundeth only according to the wrathful Fires property : As the Harmony , viz. the Lifes-form is in each thing , even is also the Sound or Tone of the eternal Voyce therein ; in the holy [ it is ] holy , in the perverse , perverse : All things must praise the Creator of all Beings ; the Devils praise him in the m●ght of Wrath , and the Angels and Men praise him in the might of Love. 8. The Being of all Beings is but one only Being , but in its Generation it Severs it self into two Principles , viz. into Light and Darkness , into Ioy and Sorrow , into Evil and Good , into Love and Anger , into Fire and Light , and out of these two eternal Beginnings [ or Principles ] into the third Beginning , viz. into the Creation , to its own 〈◊〉 - play and Melody , according to the Property of both eternal Desires . 9. Thus each thing goeth in its Harmony , and is guided [ or driven ] by one only Spirit , which is in each thing according to the property of the thing ; and this ▪ the Clock [ or Watch-work ] of the Great Mystery of Eternity in each Principle according to the property of the Principle , and then according to the innate Form of the Composed Instrument of the same Creatures , even in all these Beginnings [ or Principles . ] 10. Death is the Bound-mark of all whatsoever is Temporal , whereby the Evil may be destroyed ; but that which ariseth out of the Eternal Beginnings , and in its Harmony and Lifes-form entereth into another Figure , that departeth out of Gods Harmony , out of the True Order , wherein God created it , and is cast out of the same Harmony into its Likeness , as a dissonant discording Melody or Sound in the great Excellent well-tuned Harmony ; for it is an opposite contrary thing , and beareth another Tone , Sound , and Will , and so it is introduced into its Likeness ; and therefore Hell is given to the Devil for his House & Habitation , because he introduced his Lifes form into the Anger of God , and into the fiery wrath of the Eternal Nature , so that now he is the Instrument in the Eternal Fire of God ; and the Angerspirit doth strike his Instrument , and yet it must stand to the Honour and Admiration of God , and be the Sport and Play in the Desire and Property of the wrathful Anger . 11. The Anger and Wrath of God is now his joy , not as if he feared , sorrowed , and lived in impotency ; no , but in great Strength and fiery Might , as a potent King and Lord , yet only in the same property which he himself is , viz. in the first Principle in the dark World. 12. The like also we are to know concerning the Angelical World , viz. the second Principle , where Gods Light and glorious Beauty shineth in every Being [ or thing ] and the Divine voyce or sound ariseth up in all Creatures in great joyfulness ; where the Spirit proceeding from the Divine Voyce maketh a joyfulness , and an uncessant continual Love-desire in those creatures , and in all the Divine Angelical Beings ; as there is an Anguish-source and Trembling in the painful Fire , so in like manner there is a Trembling joyfulness in the Light and Love-fire , viz. a great Elevation of the Voyce of God , which doth make in the Angels and in the like Creatures , as the Souls of men , a great manifestation of the Divine joyfulness . 13. The Voyce [ or breath ] of God doth continually and Eternally bring forth its joy through the Creature , as through an Instrument : the Creature is the manifestation of the voyce of God ; What God is in the Eternal Generation of his Eternal Word out of the great Mystery of the Fathers property ; that the Creature is in an Image as a joyful Harmony , wherewith the Eternal Spirit playeth , or melodizeth . 14. All properties of the great Eternal Mystery of the Pregnatress of all Beings are manifest in the holy , Angelical , and Humane creatures ; and we are not to think thereof , as if the creatures only stood still and rejoyced at the glory of God , and admired only in Joy ; no , but as the Eternal Spirit of God worketh from Eternity to Eternity in the great Mystery of the Divine generation , and continually manifesteth the infinite and numberless Wisdom of God ; even as the Earth bringeth forth always fair blossoms , Herbs , and Trees , so also Metals and all manner of Beings , and putteth them forth sometimes more soveraign , powerful , and fair , then at other times ; and as one ariseth in the Essence , another falleth down , and there is an uncessant lasting Enjoyment and Labour . 15. Thus likewise is the Eternal Generation of the holy Mystery in great power and reprocreation [ or Paradissical pullulation ] where one Divine fruit of the great Love-desire standeth with another in the Divine Essence ; and all is as a continual Love-combate or wrestling delight ; a blooming of fair colours , and a pleasant ravishing smell out of the Divine Mercury , according to the Divine Natures property , a continual good Taste of Love from the Divine Desire . 16. Of all whatsoever this World is an earthly Type and Resemblance , that is in the Divine Kingdom in great Perfection in the Spiritual Essence ; not only Spirit , as a will , or thought , but Essence , corporeal Essence , sap and power ; but as incomprehensible in reference to the outward World ; for this visible World was generated and created out of this same spiritual Essence , in which the pure Element is ; and also out of the dark Essence in the Mystery of the Wrath ( being the Original of the Eternal manifest Essence , whence the properties do arise ) as an out-spoken breath out of the Being of all Beings ; not that it was made of the eternal Essence , but out of the forth-breathing [ or Expression ] of the eternal Essence ; out of Love and Anger , out of Evil and Good , as a peculiar Generation of a peculiar Principle in the hand of the Eternal Spirit . 17. Therefore all whatsoever is in this World , is a Type and Figure of the Angelical World ; not that the Evil , which is alike manifest with the Good in this World , is also manifest in Heaven ; no , they are SeVered into two principles ; in Heaven all is good , which is evil in Hell ; whatsoever is Anguish and Torment in Hell ; that is good , and a joy in Heaven ; for there all stands in the Lights Source ; and in Hell all standeth in the Wrath in the dark Source . 18. Hell , viz. the dark World hath also its generation of fruits ; & there is even such an Essence & Dominion in them as in Heaven , but in nature and manner of the Wrathful property ; for the Fiery property maketh all evill in the Darkness , and in the Light it maketh all things good ; and in Sum all is wholly one in both Eternal Worlds ; but Light and Darkness SeVers them , so that they stand as an Eternal Enmity opposite one to another , to the end that it may be known what is Evil or Good , Joy or Sorrow , Love or Anger : there is only a distinction between the Love-desire of the Light , and the Anger desire of the Darkness . 19. In the Original of the Eternal Nature , in the Fathers property in the great Mystery of all Beings , it is wholly One ; for the same only Fire is even in the Angelical World , but in another Source , viz. a Love-fire , which is a poyson , and a Fire of Anger to the Devils , and to Hell ; for the Love-fire is a Death , mortification , and an Enmity of the Anger-fire ; it depriveth the Wrath of its Might , and this the Wrath wills not , and it also cannot be ; for if there were no Wrath , there would be no Fire , and also no Light : If the Eternal Wrath were not , the Eternal Joy also would not be ; in the Light the Wrath is changed into Joy : the wrathful Fires Essence is mortified as to the Darkness in the wrathful Fire , and out of the same Dying the Light and Love-fire arise ; as the Light burneth forth from the Candle , and yet in the Candle the Fire and Light are but one thing . 20. Thus also the Great Mystery of all Beings is in the Eternity in it self only one Thing , but in its Explication and Manifestation it goeth from Eternity to Eternity into two Essences , viz. into Evil and Good ; what is evil unto one thing , that is good unto another . Hell is evil unto the Angels , for they were not created thereunto ; but it is good to the other Hellish creatures : so also Heaven is evil to the Hellish creatures , for it is their poyson and death , an Eternal Dying , and an Eternal Captivity . 21. Therefore there is an Eternal enmity , and God is only called a God according to the light of his Love ; He is indeed himself All , but according to the Darkness he saith , I am an angry Jealous God , and a consuming Fire . 22. Every Creature must remain in its place wherein it was apprehended in its Creation , and formed into an Image , and not depart out of that same Harmony , or else it becomes an Enemy of the Being of all Beings . 23. And thus Hell is even an Enemy of the Devil , for he is a strange Guest therein , viz. a perjured Fiend cast out of Heaven ; He will be Lord in that wherein he was not created ; the whole Creation accuseth him for a false perjured Apostate Spirit , which is departed from his Order , yea even the Nature in the Wrath is his Enemy ; albe it he be of the same property , yet he is a Stranger , and will be Lord ; though he hath lost his Kingdom , and is only an inmate in the Wrath of God ; he that was too rich , is now become too poor ; he had all when as he stood in Humility , and now he hath nothing , and is moreover captivated in the Gulf ; This is his shame that he is a King , and yet hath fooled away his Kingdom in Pride : the Royal creature remaineth , but the Dominion is taken away ; of a King he is become an Executioner ; what Gods anger apprehends , there he is a Judg , viz. an Officer of Gods Anger , yet he must do what his Lord and Master will. 24. This Reason most ignorantly gain-sayeth , and saith , God is omnipotent , and Omniscient , he hath made it ; Even he hath done with his work as he hath pleased , who will contend with the most High ? Yea dear Reason , now thou thinkest thou hitst it right ; but first prethee Learn the A. B. C. in the great Mystery : All whatsoever is arisen out of the Eternal Will , viz. out of the Great Eternal Mystery of all Beings ( as Angels and the Souls of men are ) that stands in * equal weight in Evil and Good in the Free Wil as God himself ; that Desire which powerfully & predominantly works in the Creature , and quite overtoppeth the other , of that property the Creature is . ( As a Candle purteth forth out of it self a Fire , and out of the Fire the Wind , which Wind the Fire draweth again into it self , and yet giveth it forth again ; and when this Spirit is gone forth from the Fire and Light , then it is free from the Fire and Light ; what property it again receiveth , of that it is : the first Mystery wherein the Creature consists is the All-essential Mystery , and the other in the forth-going Spirit is its propriety , and a self-ful Will. ) Hath not every Angel it s own peculiar Spirit , which is progenerated out of its own Mystery , which hath its Original out of Eternity ? Wherefore will this Spirit be a Tempter of God , and tempteth the Mystery , which forth with captivates it in the Wrath , as hapned to Lucifer ? It hath the drawing to Gods Wrath , and to Gods Love in in it ; wherefore doth not the Spirit ( which is generated out of both ) which is the similitude of the Spirit of God , continue in its place in Obedience , as a Child before the Mother in Humility ? 25. Thou sayst it cannot , * it is not so ; Every Spirit standeth in the place where it was created in equal weight , and hath its Free Will ; it is a Spirit with the All-essential Eternal Spirit , and may take unto it self a Lubet in the All-essential Eternal Spirit as it willeth , either in Gods Love or Anger , whereinto it introduceth its Longing Imagination , the Essence and property of that it receiveth in the Great Mystery of all Beings . 26. In God the Birth is manifest in Love and Anger , wherefore not also in the Creature which is created out of Gods Essence and Will , out of his Voyce and Breath into an Image , what property [ or note ] of the Voyce the Creature awakeneth in it self , the same soundeth in , and ruleth the Creature : Gods Will to the Creature was only One , viz. a general Manifestation of the Spirit ; as each [ Creature ] was apprehended in the property of the Eternal Mystery ; yet Lucifer was apprehended in the good Angelical property , which plainly testifieth , that he was an Angel in Heaven ; but his own incorporized Will-spirit forced it self into the wrathful Mother , for to awaken the same in it , and thereby to be a Lord over every created Being : now the Will-spirit is free , it is the Eternal Original , let it do what it will. 27. Therefore we are to know this , and it is no otherwise ; that the Will-spirit which taketh its Original out of Love and Anger , out of both Eternal Principles , hath given it self in to the Wrath , whereby the Wrath hath powerfully got the upper hand and Dominion , and put it self out of the Equal Harmony into a dissonancy or discord , and so he must be driven into his Likeness ; this is his fall , and so it is also the fall of all evil men . 28. Now Self-Reason alledgeth the Scripture , where it is written . Many are called , but few are chosen : also , I have loved Jacob and hated Esau ; also , Hath not a Potter power to make of one lump [ of earth ] what he pleaseth ? I say the same also , That many are called , but few are chosen ; for they will not , they give their free Will into Gods Anger , where they are even apprehended , and so are chosen to be children of Wrath ; whereas they were all called in Adam into Paradise , and in Christ into the Regeneration ; but they would not , the Free Will would not , it exalted it self into the Wrath of God which apprehended it , and so they were not chosen children ; for Gods love chooseth only its Likeness , and so likewise Gods Anger ; yet the Gate of the Regeneration standeth open to the wicked , whom the Anger of God hath apprehended . Man hath the Death in him , whereby he may dye unto the Evil ; but the Devil hath not , for he was created unto the Highest Perfection . 29. Thus it is also with Jacob and Esau ; in Jacob the line of Christ got the upper hand in the Wrestling wheel ; and in Esau the fall of Adam ; now Christ was therefore promised into the Humanity , that he might heal the fall of Adam , and redeem Esau , which was captivated in the Wrath , from the Wrath : Jacob betokeneth Christ ; and Esau , Adam ; now Christ is to redeem Adam from Death and Wrath , wherein he was captivated : But did Esau * continue in Sin ? that I know not , the Scripture also doth not declare it ; the Blessing belonged to Esau , that is , to Adam , but he fooled it away in the Fall , and so the Blessing fell upon Jacob , that is , upon Christ , who should bless Adam and Esau , so that the Kingdom and Blessing might be given of free Grace again to Adam and Esau ; although he was apprehended in the Curse , yet the door of Grace stood open in Jacob , that is , in Christ ; therefore Jacob said afterward , that is , Christ , when he was entered into Adams Soul and flesh , Come unto me all ye that are weary and heavy laden with your Sins , and I will refresh you : Also , I am come to call the Sinner to Repentance ; not Jacob , who needeth it not , but Esau , who needeth it ; and when he ( viz. Esau ) is come , then saith Christ , There is more Joy in Heaven for him , then for ninety nine Righteous ones , which need no Repentance ; [ viz. for one Esau that repenteth ] there is more joy then for ninety nine Jacobs , who in the Centre of the Life 's Original are apprehended in the line of Christ : There is more joy for one poor Sinner , whom the Anger hath apprehended in the Centre of Gods Wrath in the Life 's Original , and chosen to Condemnation , if he bringeth the Sins of Death again into the Mortification or Death of Sin , then for ninety nine righteous ones that need no Repentance . 30. But who are the Righteous ? for we are all become Sinners in Adam . Resp. They are those whom the line of Christ in the Humanity apprehendeth in the Lifes Rise [ or at the first point or opening of Life in them , ] not that they cannot fall as Adam , but therefore that they are apprehended in Christs Will-spirit in the wrestling Wheel , where Love and Anger are counterpoysed , and chosen to Life ; as hapned to Jacob , so also to Isaac and Abel : but this Line should be the Preacher and Teacher of Cain , Ishmael , and Esau , and exhort them to Repentance , and to turn out of the Anger ; and this Line did give in it self into the Anger which was enkindled in Adam , Cain , Ishmael , and Esau , and destroyed the Devils Sting with Love , that Cain , Ishmael , and Esau had an open gate to Grace ; if they would but turn and dye in Jacob , that is , if they would enter into Christs Death , and dye to sin in Abel , Isaac , and Jacob , and Christ , then they should be received into the Election of Grace . 31. Jacob took Esau's Place in the Blessing : wherefore did that come to pass ? In Iacob was the promised Seed of Abraham and Adam ; from this Line the Blessing should come upon the sinful Adam and Esau : Jacob must be filled with Gods Blessing , that he might bless the first born of angry Adam and Esau ; for the Blessing , that is , Christ must be born in our flesh and Soul , that the Seed of the Woman might bruise the Head of the Serpent . 32. The Anger must be drowned and appeased in the Humanity ; an offering did not do it , but this Resigning into the Wrath , that the Love might drown the Wrath. Jacob in Christ must drown Esau in the Love-power in his blood , that Esau might also become a Jacob in Christ : but Esau was not willing to receive his Brother Jacob , and contended about the * first birth ; that is , Adam in sin will not nor cannot receive [ or accept of ] Christ , he shall and Must dye to the sinful flesh and Will. 33. Therfore Esau hath ever fought against Jacob , for Jacob should drown him in Christ in his Blood ; this the evil Adam in Esau would not have , he would live in his Self-hood , therefore he strove with the earthly Adam against Jacob ; but when Jacob met him with his Gifts , that is , when Christ came with his free Love-gift into the Humanity , then Esau fell upon his brother Iacobs neck and wept ; for when Christ entered into the Humanity , Adam wept in Esau , and repented him of his Sins and evil intent , that he would kill Iacob ; for when Gods Love in the Humanity entered into Gods Anger , the Angry Father bewailed our sins and misery , and Iacob with his Humility drove forth mournful tears out of his brother Esau ; that is , the Love in the Humanity brought forth the Great Compassion out of and through the angry Father ; so that the angry Father in the midst of his enkindled Wrath in the Humanity did set ope an open Gate of Mercy for Adam and all his Children ; for his Love brake the Anger , which [ Love ] did put it self into Death , and made an open Gate for poor Sinners in the Death to his Grace . 34 Now it is commanded the poor Sinner , whom the Anger hath chosen to the Condemnation of eternal Death , that he enter into this same Death , and dye in Christs Death to Sin , and then Christ drowneth it in his Blood , and chuseth him again to be Gods Child . 35. Here is the Calling ; Christ calleth us into his Death , into his Dying , this the Sinner will none of : Here is now Strife in the Sinner , between the Seed of the Woman and the Seed of the Serpent ; which now overcometh , that conceiveth the Child : Now the free Will may reach to which it please ; both Gates stand open to him . Many who are in Christs line are also brought through Imagination and Lust as Adam was into Iniquity ; they are indeed called , but they persevere not in the Election , for the Election is set upon him who departeth from sin ; he is Elected that dyeth to sin in Christs Death , and riseth in Christs Resurrection , who receiveth God in Christ , not only in the Mouth , but in divine Desire in the Will and New-birth , as a new fiery Generation : Knowledg apprehends it not , only the earnest Desire , and breaking of the sinful Will , that apprehends it . 36. Thus there is no sufficient ground in the Election of Grace as Reason holds it forth : Adam is chosen in Christ , but that many a Twig withereth on the Tree , is not the Trees fault , for it withdraweth its sap from no Twig , only the Twig giveth forth it self too eagerly with the Desire ; it runneth on in self-will , viz. it is taken by the Inflammation of the Sun and the Fire , before it can draw sap again in its Mother , and refresh it self . 37. Thus also man perisheth amongst the evil Company in evil vain ways : God offereth him his Grace that he should repent ; but evil Company and the Devil leadeth him in wicked ways , until he be even too hard captivated in the Anger , and then it goeth very hardly with him ; he indeed was called , but he is Evil ; God chuseth only Children : being he is evil , the choyce paffeth over him ; but if he again reforms and amends , the eternal Choyce [ or Election ] doth again receive him . 38. Thus saith the Scripture , Many are called ; but when the Choyce in Christs Suffering and Death cometh upon them , then they are not capable of the same , by reason of the self-ful forestalled evil Will , and so they are not the Elected , but evil Children ; and here it is then rightly said , we have piped unto you , but you have not danced ; we have mourned unto you , and ye have not * lamented unto us : O Jerusalem , how often would I have gathered thy Children together , as a clock-hen gathereth her Chickens under her wings , and thou wouldst not : It is not said , thou couldst not ▪ but thou wouldst not ; and while they remain in the Iniquity of Sin , they also cannot ; God will not cast his Pearl before Swine ; but to the Children which draw near to him , he giveth the Pearl and his Bread. 39. Therefore whosoever blameth God , despiseth his Mercy , which he hath introduced into the Humanity , and bringeth the Judgment headlong upon his Body and Soul. 40. Thus I have truly warned the Reader , and set before his eyes what the Lord of all Beings hath given me ; He may behold himself in this Looking-Glass both within and without , and find what and who he is : Every Reader shall find his profit therein , be he either good or evil : It is a very clear Gate of the Mystery of all Beings ; with glosses and self-wit none shall apprehend it in its own ground ; but it may well embrace the Real Seeker , and create him much profit and joy , yea be helpful to him in all natural things , provided that he apply himself thereunto aright , and Seek in the fear of God , being it is now a time of Seeking ; for a Lilly blossometh upon the Mountains and Valleys in all the ends of the Earth : He that Seeketh Findeth . Amen . HALLELUIAH . The brief Heads of what the several Chapters do treat . Chap. I. HOw that all whatsoever is spoken of God without the knowledge of the Signature is dumb , and without understanding , and that in the mind of man the Signature lieth very exactly composed according to the Being of all Beings . Chap. II. Of the Opposition and Combate in the Essence of all Essences , whereby the ground of the Sympathy and antipathy in Nature may be seen , and also the Corruption and Cure of each thing . Chap. III. Of the great mystery of all Beings . Chap. IV. Of the Birth of the four Elements and Stars , in the Metaline and creatural Property . Chap. V. Of the Sulphurean Death , and how the dead body is revived and replaced into its first glory or holiness . Chap. VI. How a Water and Oylis generated , and of the difference of the Water and Oyl , and of the vegitable Life and Growth . Chap. VII . How Adam ( while he was in Paradise ) and also Lucifer were glorious Angels , and how they were corrupted and spoiled through Imagination and Pride . Chap. VIII . Of the Sulphurean Sude of the Earth , how the Vegetation proceeds from the Earth : and also the difference of Sex , & various kinds of creatures ; an open gate for the Searching Philosopher . Chap. IX . Of the Signature , shewing how the inward [ Ens ] signeth the outward . Chap. X. Of the inward and outward Cure of Man. Chap. XI . Of the process of Christ in his Suffering , Dying , and Rising again : Of the wonder of the sixth Kingdom in the Mother of all Beings : how the Consummatum Est was finished , and how likewise by way of Simility it is accomplished and effected in the Grand Philosophick Work , or Universal Tincture . Chap. XII . Of the Seventh Form in the Kingdom of the Mother ; shewing how the Seventh Kingdom , viz. the Solar Kingdom is again opened and revived , set forth in the similitude of Christs Resurrection . Chap. XIII . Of the Enmity [ contrary Will or annoying distemper ] of the Spirit and Body , and of their Cure and Restoration . Chap. XIV . Of the Wheel of Sulphur , Mercury , and Salt ; of the generation of Good and Evil : how the one is changed into the other , and how the one doth manifest its property in the other , and yet remain in the first Creation in the Wonder of God to his own manifestation and glory . Chap. XV. Of the will of the Great mystery in Good and Evil ; how a good & evil Will doth originally arise , and how the one doth introduce it self into the other . Chap. XVI . Of the Eternal Signature and Heavenly joy wherefore all things were brought into Evil and Good : wherein the real ground of Election and Reprobation may be rightly understood . The Postscript . Reader , IT would be too tedious , and even neeedless for to give thee a brief Summary of the particular Heads of the Book ; for it self is but a short hidden Signature or Character of natural & Divine Knowledg , and therfore an observant and an understanding through-reading of the same will be thy best Index ; For this Author is not to be read here & there by Peece-meals ; for he makes not a controversial bookish Rapsode of divers Authors : but there is one continued Breath and Sound of his own experimental Science running an harmonious division through all the Three Principles of Divine manifestation , and with sweet Accord playing interchangeably upon all the three clifts of Philosophy , Divinity , and Theosophy , even from the deepest Base to the smallest , or Highest Note that can be sounded or reached by the Spirit of Man : and therefore none will understand him but the Nurslings of Sophia , in whose Souls the ayr of the One Pure Element of Paradise breaths , which doth ATONE the strife of the four Elements , and revives the Souls true magick Fire , whereby it is able to prove all things , and hold fast that which is good . In a word , it brings the Souls true Faith working in Love into the Nothing , where it loseth its own Selfish Something , and findeth all things . I know this Book will seem strange and simple to the proud Self-conceited Sophisters , the Wiselings of Pedantick Reason , who will cavil and carp at any thing but what danceth as they pipe ; but I value not their Censures , but pity their Letter-learned mock-sciences , being but the courted shadows of their own amused fancy ; such as these being captivated in the Mystery of Babel , do Wonder only after their Beast Mammon , upon which they ride in Pride , and scorn any thing but what doth please and flatter them in their admired works of Covetous iniquity gilded over with seeming holiness ; but the Babylonish Structure of their Turba Magna-miracles will fall when it hath attained the highest limit of its Constellation , and no wit of man shall be able to prop it up : In the mean time the Antichrist in Babel will rage , and domineer , and execute the Sentence of Wrath , or his own dismal doom upon himself . But I will not transgress by too large a digression , but come to my intent , which is to explain thee some words which I have used in this Translation , as Flagrat , Lubet , Source , Sude . The Translators Exposition of the word Flagrat . The word in the Germane is Scbra'ck , which signifies properly a Fright , sudden Astonishment , or Dismayment ; in the other Books it is translated Terrour , and Crack ; but I have put it Flagrat , from the Latin word Flagro , although by it I mean not a burning , but even the powerful opening of the Life or Death in the enkindling of the Fire in Nature ; for the Fire is the dividing bound mark , wherein the life of both Principles is Opened , and Se Vered ; the life of the first is the dying death in the darkness , and the life of the Second is the living life in the Light ; you may perceive a Resemblance of this Flagrat in Thunder and Lightning , so also in Gun powder , or the like ; as take divers Sulphrous Salnitral minerals exactly mixt , now their Powers are , as I may say , contracted , or shut up in the Astringent dark Desire or Death ; but touch them Rightly with the true Fire , and you will see how they will soon open , disclose , and flash forth , and even display and stream forth themselves into divers properties , colours , and vertues . It is even the bursting forth of the Ardent Desire in Nature . It is , as I may term it , the Magical Fire-breath , whereby the powers either of Light or Darkness are dismayed . In brief , it is the pregnant Eccho of the sound of Eternity every where speaking , working , and opening it self in Love or Anger , in each thing according to its Will and Desire ; In some it is the horrible Flagrat to Death , and in others it is the pleasant Triumphant Flagrat to Life . Lubet . The word in the Dutch is Lust , which signifies a longing , desire , or list to a thing ; also a delight , delectation , or contentful joy . Sometimes Imagination and Lust ▪ but because our word Lust is commonly used in the worst sense ( viz. for a longing after Evil and Vanity ) and would not properly to agree , or fully express the Germane word Lust in all places , I have generally translated it Lubet , from the Latin word Lubitum , whereby is meant the Divine beneplacitum , or good pleasure ; by it is understood the Original to a Desire in the Eternal Nothing , or Pregnant Magick ; Gods free wel-liking to the Desire of the manifestation of Nature and Creature , without which all had been an Eternal Stilness in the Nothing . This Lubet in man is the moving will to Good or Evil , Light or Darkness , Love or Anger . Source . By this is meant the first Original Qualities or Properties of both the inward Principles , as they do break forth in the Sude of the Fire in the Flagrat of Love or Anger in Nature or Creature ; for in the Darkness the Love-Ens , or Paradissical Light , is shut up in Death , and causeth an austere dark Source , Pain , Horror , Torment , or Disquietness ; and so it is the radical Property of the contentious Elements and Stars in the Curse of God ; and in the Light the Life of Love breaks forth , and swallow up this wrathful Source of Darkness and Death , and turns it into Joy or a divine Source : So that by Source understand the Original Quality , Property , or Qualification of Evil , Darkness , Anger , Sorrow , Cursing , Damnation , Death , Hell , or the contrary to these in their divine Source , or essential working Property , both according to Time and Eternity . Sude . The word Sude is Germane , and signifies a Boyling or Seething : It is the Stirring of the Seven Properties in Nature , arising from the Assimulation or essential co-influence of the outward and inward Sol in Sulphur , whence the bloomy Vegetation of the Earth proceeds ; also the Generation of Metals and Mynerals doth lie therein . These are some unusual Words , which I have used in the rendering this Book into English ; not that I would make it a Strange-Lation , or be a Coyner of new words to amuse the mind only , but to express as well , and as fitly as I could , the Authors Intent and scope , although I cannot say I have every where attained to the full and lively expression of the Authors meaning ; for as Nature did open its knowledg in him , so likewise its language ; so that in some words there may be a proper and peculiar Idea , which our English words in some places perhaps do not so fully express ; yet I hope none shall find the Authors Sence falsified or perverted , but truly translated according to the Original Copy which I have . Words they are , but Vehicula rerum , they are formed to express things , and not bare Sounds or empty Ayrs . Now He that rightly understands the ground of the Cabala and Magia , and knows how the Language of Nature speaks in every Tongue , may well translate this Author : but the bare letter of his Writings , though never so exactly translated , will not give a man the understanding of them , but the Spirit of Regeneration in Christ , in whom the fulness of the Deity dwelleth bodily . I should be glad that any one would take the Pains to amend what I have done Amiss , and render them more easie to a vulgar capacity : It shall be enough for me , that I have made him but stammer in English with a Babes tongue : God in due time may raise up those that will do them better ; for all things in this World come by child-like steps , or gradually to their Perfection . In the mean time I shall adventure to put one Book more ( God willing ) into English , which is the chiefest of all his Writings if any may have the preheminence , and that is the Mysterium Magnum , or A deep and Theosophical Exposition upon the whole first Book of Moses called Genesis . The SeVerall Names , and Titles of the Authors Books collected out of his Writings , and put into Seven Parts . THe first Book called Aurora [ or , The dawning of the Eternal Day ] was written in the year 1612. It was taken from him before it was finished , and kept by the Magistracy of Gerlits , with strict command to him that he should not meddle with writing Books which belonged not to his Vocation ; whereupon he did forbear for Seven years : but afterwards , being stirred up by the instigation of the Divine Light , he proceeded to write , and supplyed the Defect of the First , in the Second , Third , and fourth Books . The Aurora climbs up out of its Infancy , and shews you the Creation of all Beings , yet very mysteriously , and not sufficiently explained ; it is of a deep , and parabolical meaning , therein are couched many mysteries which shall yet come to pass . The Second Book is called the Three Principles : It is a Key , and an Alphabet for those that would understand his Writings ; Therein the Great Mystery hath some-what opened it self ; It treateth of the Eternal Birth , and Generation of the Deity ; also , of the Creation , of the Paradissical life of Man , and also of the Fall ; likewise of Repentance , Justification , and Regenerations of the two Testaments of Christ ; of the Total Salvation of Man. It is an Eye to look into the Wonders of the Divine Mystery . The Third Book is called the Three-fold Life ; It is a Key for above and below to All Mysteries , it sheweth the whole ground of the Three Principles ; it serveth every one according to his property ; A man may therein sound the Depth and Resolve of all Questions whatsoever Reason is able to devise and propound ; It is an open gate of the Great Mystery , and 't is even a Wonder that doth surpass the capacity of Reason ; therein are revealed and laid forth the deep Mysteries and Secrets , about which the World hath Contended since the heavy Fall of Adam , and yet there hath not been such a ground brought to light , which notwithstanding will not be understood of the World , but of the Children of God. The Fourth Book is called The Forty Questions ; they were sent to him by a learned man , who entreated him to answer them according to his gifts : The Questions contain in them the great Depths of the Original of the Soul , and all the Secrets of the Mystery ; and there is such an Answer given to them , at which the World might rejoyce , if the Envy of the Devil hindered it not ; but Gods Counsel shall stand : I his Book treateth fundamentally of all things which are necessary for a man to know : Each Book from the first is grounded ten-times deeper , so that the fourth is a clear Mirror , wherein the Mystery is sufficiently understood ; if it were Possible to have comprehended and written all , it would have been three times more and deeper grounded ; but it could not be , and therefore there is more then one Book made , so that what could not be explained in the one might be found in the other ; and 't were well that all were brought into one , and the rest laid aside ; for the Multiplicity causeth strife and wrong confused apprehensions , by reason of the catching Conceits and Conjectures of Reason , which is not yet able to discern or look into the Centre and Depth of the Mystery , so that Reason supposeth many times that it is Contradictory , whereas it is not at all contradictory , but fully Agrees in One in the Depth ; yet know there is but a glimpse of the Mysteries in these Writings , for a man cannot write them ; if any shall be counted worthy of God to have the Light enkindled in his own Soul , he shall see , taste , smell and hear unspeakable things concerning this Knowledg ; for there is the Theosophical School of Pentecost , wherein the Soul is taught of God , and the way hereinto is faithfully described . Is it not written , They shall all be taught of God , and know the Lord ? Also , I will pour out my Spirit upon all flesh , &c. Why then should any deride and contemn it , when God gives a mean Lay-man to know him and his Mystery ; so that he must write higher then the reach of any natural outward Reason , yea deeper then the foundation of this World ? therefore let a man open his eyes wide , and see the ground of the School contentions , which for the most part in all ages have gendred nothing but Pride , covetousness , Envy , and Wrath , and so have blotted out the A. B. C. of Love and a divine Life which ought to have been written and read in their own Book , which indeed hath more in it then can be exprest in the letter of any Book , and he that can read that aright needs no other ; for therein lieth the Uaction from the holy One , which teacheth him aright of all things . Whosoever applies himself aright to understand the Centre of all Beings , and comes once to see the Three Principles of Gods mafestation , will not need his or any mans Writings ; for he will know the Lord in himself ; This is the true Vade mecum , which surpasseth the treasure of the World ; yea it gives such a plerophory of joy in the hidden man , that is not to be compared with any thing , but with the bloomy Spring of Harmonious delights in the Eternal Paradise of God. For herein lieth the true noble Philosophers Stone , which giveth a man the Certainty of all things , and freeth him from all troubles and perplexities in controversies of Religion , and openeth to him the highest Mystery , and bringeth that work wherto he is chosen of Nature to the highest Perfection , and gives him power to look into the heart of every thing . These four Books , viz. the Aurora , the Three Principles , the Three-fold Life , and the Forty Questions , with the Authors Clavis , would make one part ; and if there should be another Edition 't were well the Aurora were translated , and the rest exactly Corrected and Printed together ; they would make about 147 ▪ sheets . The Second Part might contain these pieces , viz. the Six great Points , the Six small Points , the Signatura Rerum , a Tractate of the Heavenly and Earthly Mystery : the Table or Scheam of the Three Principles of Divine Manifestation . The Six great Points do treat of the greatest Depths and Secrets , viz. how the Three Principles do mutually beget and bear each other , so that in the Eternity there is no strife , and yet each Principle is in it self ( as it is in its own property ) as if it were only one and alone ; also they shew whence strife and disunity doth arise , and whence Good and Evil take their Original , wholly brought forth out of the ground ( that is out of the Nothing into the Something , viz. ) into the ground of Nature . This Book is such a Mystery , however set forth in plain Simplicity , that no Acute Reason of Man shall fathom or understand without Divine Light , it is a Key to all . The Six small Points are a short Exposition , 1. Of the Water and Blood of the Soul. 2. Of the Election of Grace , of the Good and Evil. 3. Of Sin , what it is , and how it comes to be Sin. 4. How Christ shall deliver up the Kingdom to his Father . 5. Of Magick , what it is , and what the Magical ground is , 6. Of the Mystery , what the same is . The Signatura Rerum ciphers out the Creation in its Characters and Forms , and sheweth what the Beginning , Ruine , and Cure of every thing is ; it entreth wholly into the Eternal , and also into the External Nature and its Form. The Treatise of the Heavenly and Earthly Mystery , is a short and deep Summary , shewing how the Heavenly and Earthly Mystery do stand in each other , and how the Heavenly is manifest in the Earthly ; it sets forth the great City Babel , over-spreading the face of the whole Earth in its Forms and Wonders , from its very rise to its downfal . The Table of the Three Principles is a Map or Scheam of the three-fold World , or an Explication of the Tetragramnaton , Macrocosmos , and Microcosmos . These five Treatises together would contain about 60 sheets . The Third Part might be of these Books , viz. The Incarnation of Christ ; The way to Christ ; The Book of Election , and the Four Complexions . The Book of the Incarnation consists of three parts ; the First shews the Mystery of Christs Conception and Birth ; the Second handleth of the Passion , Suffering , and Death of Christ , and shews how a man must enter into Christs Death , and both dye and arise again in and with him ; also why Christ must dye ; the Third part treateth of the Tree of Christian Faith. The Way to Christ is a general Title , and contains these Treatises , viz. 1. Of Repentance . 2. Of Regeneration . 3. Of Resignation . 4. Of the Supersensual 〈◊〉 . 5. A Dialogue between the illuminated and un illuminated Soul. The Book of the Election of Grace is one of the Authors clearest Books , it shews the depth and mystery of Election and Reprobation ; it reconciles the S●eming Contradictory places of Scripture , and that from the true ground ; it gives a full and fundamental satisfaction to the t●ue Christian mind , and frees it from all those wilde ▪ strange , Calvinistical conceits which do indeed captivate it in the Mystery of Babel . The Book of the four Complexions is a short Treatise ; it is an Epistle of Consolation against Temptation ; it shews whence sadness and melancholy dejectedness of Soul cometh , and how it is to be resisted and remedied : these Treatises would be about 80 Sheets . The Fourth Part might be the Mysterium Magnum , which is a Commentary upon the First Book of Moses called Genesis , therein the Kingdom of Nature and the Kingdom of Grace are let forth in their Monarchies and Hierarchies ; it runs through all the Motions of Time , and Centreth in Eternity ; this will be about 100 Sheets . The Fifth Part might consist of His Apologies , viz. one to Balthazar T●lken , contained in two Parts : the First concerning some Passages in his Book Aurora ; and the Second touching some Points in his Book of the Incarnation , viz. concerning the Eternal Purpose , Decree , & Election of God ; of the Person of Christ , and the the Virgin Mary . Also an Apology against Gregory Richer Lord Primate of Gerlits , about his Book , entituled , The way to Christ. Also a Consideration upon the Book of Isaias Steefel ; and likewise an Apology against Isaias Steefel , and Ezekiel Mets touching Perfection . This part would contain about fifty sheets . The Sixth Part would be of his Book of the two Testaments ▪ viz of Baptism and the Lords Supper . The Book of the Divine Contemplation ; the Holy Weeks , or Prayer-book : the Book of the 177 Theosophick Questions . These Books the Author finished not , they would be about forty sheets . The Seventh Part would have all his Epistles , with an exact and full Explication of all the hard unusual words , and also a general Index unto all his Books ; the Sum of all would amount to about 500 sheets more or lesse according to the size of the Letter . If the Author had lived to have finished his Book of the 177 Theosophick Questions , I believe he would have therein comprized the Sum of all his Writings . The Questions are these . The 177 Theosophick Questions of J. B. T. 1. WHat is God without Nature and Creature in Himself ? 2. What is the Abyss of all things , where there is no Creature , being the Abyssal [ or unsearchable ] Nothing ? 3. What is Gods Love and Anger ? how is he an angry God , seeing he is the unchangeable Love ? 4. What was there before the Angels and Creation were ? 5. What is the Ground , and the Essence whence the Angels were created ? What was the same Power in the Word of which proceeded forth and became creatural ? 6. What do the Angels officiate and do ? and wherefore did the Power of God bring it self into formings ? 7. What moved Lucifer , that he lusted against God , and turned himself away from the Good ? 8. How could an Angel become a Devil ? or what is a Devil ? in what Essence and Being doth he now stand after the Fall ? 9. Wherefore did not God , being he is Almighty , with-stand Lucifer , and hinder him from becoming a Devil ? 10. What did the Devil desire , that he departed from Gods Love ? 11. What was the Fight betwixt Michael and the Dragon ? what is Michael and the Dragon ? or how was the Conquest and casting forth effected ? 12. How is the Eternal Counsel of God to be considered in the Divine Contemplation , seeing the Spirit searcheth all things , yea , the depths of the Deity ( as St. Paul speaketh , 1 Cor. 2. 14. ) and yet it stands not in the Ability of the Creature , and however it is well possible ? 13. How was the casting out of Lucifer and the Dragon brought to pass ? whither is he thrust , so that he can be without God , being God filleth all things ? Or what is the foundation of Hell where he dwelleth . 14. What is Lucifers Office in Hell with his Legions ? 15. Hath the foundation of Hell a Temporal beginning , or was it from Eternity ? or how may the same subsist Eternally or not ? 16. Wherefore hath God poured forth such wrath , in which an Eternal Destruction is to be ? 17. Seeing God is undivided , and remaineth Eternal , what is his working in the place of Hell ? is there also a Certain [ local ] place of Hell or no. 18. Where is the Place of Heaven where the Angels dwell ? How is the same SeVered and parted from Hell ? is the same also a certain [ circumscribed ] place ? How is it to be understood ? 19. What are the Dominions , or Thrones and Principalities of Angels , Evill and Good in the invisible World ? how is the Spiritual world of Eternity to be understood in the visible world ? are they also Severed by place and Abode ? or what is the inward foundation ? 20. Whence is the visible World created , seeing the Scripture saith , God hath made all things by his word ; how is the same to be understood ? 21. Seeing God and his Word is only Good , whence proceeded the Evil in the Essence of this World ; for there are poysonful Worms , Beasts , Herbs and Trees ; also Venom in the Earth , and other things ? 22. Wherefore must there be strife and contrariety in Nature ? 23. What is the Ground of the four Elements ? how was the Separation that one Element became four ? 24. Wherefore , and to what profit are the Stars created ? 25. What is the Ground of the Temporal Nature-light , and of the darkness ; from whence doth the same arise ? 26. What is the Heaven created out of the midst of the Water ? and what is the Separation of the Water above the Firmament , from the Water underneath the Firmament ? 27. What is the Ground of the Male and Female Kind in the Essence of this World ? whence is the Conjunction and Desire arisen ? could not the same be effected in one only Ground without distinction of Sex ? 28. What are the Principles in the Spirit of this World , from the uppermost to the lowermost Being ? 29. What is the Sperm of the Generation of all things ? 30. What is the difference of the Sperm betwixt Metals , Stones and Vegetables , viz. Herbs , Trees , and earthly things ? 31. How is the same Copulation and Conjunction of the Female and Male nature effected , whence their Seed and Growth ariseth ? 32. What is the Tincture in the Spermatick Nature , whence the Growth and Lustre ariseth ? 33. Out of what are all the Creatures of the mortal Life sprung forth and created ? 34 What was the Archeus and Separator of their Nature and Property which formed them , and still to this day formeth them . ' 35. What are the six work-days of the Creation , and the Sabbath ? 36 What is the difference of the mortal Creatures ? and what is their Chaos wherein each Kind liveth , and wherein they are distinct , and Severed one from another ? 37. To what End , or wherefore were the mortal Creatures created ? 38. Whence was man Created as to the Body ? 39 What was the Inspiration , whereby man became a living Soul ' 40. What is the Immortal Life in Man , and what is the outward Life of this World in him ? 41. What is the IDEA , or exact Image of God in Man , wherein God worketh and dwelleth ? 42. What was Parad●se wherein God created Man ? Is the same changeable and a Creature , or doth it stand in the Eternal Ground ? 43. Wherefore did God create at first but one man , and not forthwith a man and woman together , as he did the other kinds of Creatures ? 44. Was the first man in such Habit created to eternal Life or to Alteration ? 45. In what Image or Likeness was Adam before his Eve ? In what form and fashion was he when he was neither * Husband nor wife , but both ? 46. Had Adam before his Eve Manlike members , and such bones , stomack , guts , teeth , and all that we now have ? 47. If that Adam was such a one as we are now , how should he in such manner and condition have been able to Stand without Suffering and Corruption ? 48. What should have been Adam's Eating and Drinking in a Paradissical manner without care , distress , and sorrow , if he had stood out the Tryal ? 49. Should Adam in Paradise have eaten such fruit as the Heavenly Eating shall be after this time ? or of what should he have been Able to eat ? Where should the same have continued , seeing all the Beings of this World are earthly and transitory , and he only was an eternal heavenly Image , and needed not the Vanity ? 50. Did four Elements also rule in Adam in his Innocency , or but one only in the likeness of the four Elements ? did he also before he fell feel Heat and Cold ? 51. Should any thing have been able to have killed or destroyed Adam ? 52. What should have been Adams condition and estate upon the Earth ? what should he have eaten if he had continued in Paradise ' 53. What was the Earth with its fruits before the Curse , when it was called a Paradise ? 54. Should the Propagation have been effected without * Man and Woman , seeing in the Resurrection of the dead they shall not be man nor woman , but like to the Angels of God in Heaven ? Mat. 22. 30. 55. How could it have bin possible that a man & woman should have continued Eternally ? will God change these Creatures of men , seeing in the Life eternal they shall be like to the Angels ? was Adam also in the beginning created in the same Angelical Form , or in another [ Form or Image ] then he shall arise in , and live for ever ? 56. What were the Trees in Paradise which were pleasant to behold , and good to eat ? 57. What was the Tree of Life , and the Tree of the Knowledg of Good and Evil , each in its Power , Essence and Property ? 58. Wherefore did God create this Tree , seeing He knew well that man would offend thereby ? 59. Wherefore did God forbid man that Tree , what was the cause ? 60. Wherefore should man upon the Earth Rule over all the Beasts ? how , and to what End could that have been ? 61. Wherefore did God say , It is not good that man should be alone ! whereas in the beginning he lookt upon all his works , and said , They are very good ; yet of man he saith , 'T is not good that this man should be alone ; wherefore was it not good ? 62. Wherefore caused God a deep sleep to fall upon Adam when he built a woman out of his Rib ? what doth it mean ? 63. How was the woman made out of Adam ? what doth the Rib [ taken ] out of his side signifie , of which God made his wife , as Moses writeth . 64. Did Eve also receive a Soul and Spirit from Adams Soul and Spirit , or a new strange one peculiarly given of God ? 65. How was the parting of Adam into the woman effected ? 66. Why did Adam presently take his Eve to him , and said , that she was his flesh ? how could he know her ? 67. What was the Serpent on the Tree of the Knowledg of Good and Evil which deceived Eve ? 68. Why did the Serpent perswade Eve , and not Adam , to the Lust [ to eat ] of the fruit ? what was the fruit whereby they did both eat Death ? 69. What was the Sin , and how came it to be a Sin , that the same is an Enmity of God ? 70. Why did not God hinder it from being effected , being he did forbid it them ? 71. How were the eyes of Adam and Eve opened , that they saw they were naked , which before they knew not ? 72. What was Adams and Eves shame , that they hid themselves behind the Trees of Paradise ? whence came their fear and terror ? 73. How did Adam and Eve really dye in the Fall to the Kingdom of Heaven and Paradise , and yet live naturally to this world ? 74. What was the Voyce of God in the Word when the day grew cool ? How did God recall Adam ? how is this to be understood ? 75. What is the Seed of the Woman , and the bruising of the Serpent ? what did God speak again into them ? was the same nothing else but an outward Promise , or an * Incorporation of the effectual working Grace ? 76. What is the Curse of the Earth , what is thereby brought to pass ? 77. How was Adam and Eve cast out of Paradise into this world ? what was the Cherub with the Naked Sword before Paradise ? 78. Wherefore was the first man born of a woman a Murtherer ? 79. What was Cains and Abels offering ? wherefore did they offer ? what did they Do thereby ? 80. Wherefore was Cains Murther for the offering sake ? what is the ground of it ? what Type are these two Brothers ? 81. In what Grace was the first World saved without the Law ? what was their Justification ? 82. Was Cain condemned for his sins ? what was his doubt or despair of Grace ? 83. Why did God make a mark on Cain , and said , He that slayeth Cain , His blood shall be avenged seven-fold ? 84. VVherefore said Lamech ( Cains Successor ) to his VVives , Zilla , and Ada , Lamech shall be avenged seventy and seven-fold , what doth this mean and signifie ? 85. VVhat was the greatest Sin of the first world ? 86. VVhat is the Henochian life ? what is become of Henoch , so also of Moses and Elias ? 87. VVhat doth Noah's Flood Typyfie , and point out ? 88. VVhat doth Noah's Drunkenness signifie , by reason whereof he cursed his Son Ham ? 89. VVhat is the Tower of Babel ; and wherefore were the Speeches there altered ? 90. VVhat was the Covenant with Abraham concerning the Blessing , and also the Circumcision ? 91. VVhat Figure is the destruction of Sodom and Gomorrha ; how was it effected ? 92. VVherefore was Lot's wife turned to a pillar of Salt ; how is it to be understood ? 93. VVherefore did the Daughters of Lot lie with their Father , and first made him drunk , that they might be with child by their Father , whence arose two potent Nations ; what doth this Figure signifie ? 94. What doth the Figure of Moses signifie , that he must be drawn out of the River , and be preserved to such a Great Office ? 95. Why did the Lord appear to Moses in a fire-flaming bush when he chose him ? 96. From what power did Moses do his wonders before Pharaoh ? 97. What Figure is the departure of the children of Israel out of Aegypt ? 98. VVherefore must Moses remain forty days upon the Mount Sinai , when God gave him the Law ? 99. VVhat is the Law in one Sum ? 100. VVhat were the offerings of Moses ? How was Sin blotted out , and appeased through these offerings ? 101. What is the Ground of the Prophetical prophecyings ? By what knowledg and Spirit did the Prophets in the Old Testament prophecy ? 102. VVhat is Christ , of whom the Prophets prophecyed in the Old Testament ; 103. VVhat was John Baptist Christ's fore-runner ? 104. What kind of Virgin was Mary ( in whom God became Man ) before she conceived ? 105. Why must Mary be first espoused to Joseph , before she conceived of the Holy Ghost ? 106. How was God , ( viz. the word ) made Flesh ; what did he assume from man ? 107. Why would God become Man ? could not he forgive man his sins without being incarnate ? 108. How was the Union of the Deity and Humanity brought to pass in this Incarnation ? 109. How was Christ born of Mary unto this World , without the breach of her Virginity ? how could Mary after the Birth be a Virgin ? 110. Wherefore did Christ * walk forty years upon the Earth before he took his Office ? wherefore did he encrease in Age , and favour with God and Man , when as he was himself God , and needed no Growing or Encreasing ? 111. Wherefore did Christ suffer himself to be baptized of Iohn with water , when as he himself was the baptisme and the Baptizer who should baptize with the Holy Ghost ? 112. Wherefore must Christ be tempted forty days after his baptisme in the Wilderness ? what doth it mean that a God-man should be tempted ? and wherefore must the Devil tempt him before he began his † works of Wonder ? 113. How was Christ in Heaven and upon the Earth at once ? 114. Why did Christ Teach * before the People of the Kingdom of Heaven in Parables ? 115. Wherefore did not Christ himself set down his Gospel in writing , but only Taught it , and left it to his Apostles afterward to write down ? 116. Wherefore must even the High Priests and Scribes , who taught the People , gainsay and oppose Christ , being always bent to reproach and slay him ? why must not the worldly Magistrate do it , or the common Crue ? 117. Why was there such a process of Revilings , Mockings , and Scourging kept with Christ before his Suffering ? wherefore did God so suffer it to be done ? 118. Wherefore must even the Teachers of the Law bring Christ to be condemned ; and yet he must be killed by the Heathenish Magistracy ? 119. Wherefore must Christ suffer , and dye ? Did God require such an Avengement for to be reconciled ; and could not he otherwise forgive Sin ? 120. What is the Figure of the two Murtherers which were hanged with Christ upon the Cross ; and wherefore must Christ dye upon a wooden Cross , and no otherwise ? 121. How did Christ with his dying flay Death upon the Cross , how was that brought to pass ? 122. Wherefore must Christ be nailed to the Cross ? and wherefore was Christ's side opened with the Spear , from whence ran forth water and blood ? what doth this signifie in the Figure ? 123. Wherefore must Christ be reviled upon the Cross ? 124. Was the Divine Power also in that Blood which he shed forth upon the Earth ? 125. Wherefore did the Earth tremble when Christ hung upon the Cross ? 126. What doth the Darkness signifie which at that time came above [ the ordinary course of ] Nature ? 127. Wherefore did Christ in his death commend his Soul into his Fathers hands ? what is that hand of the Father ? 128. Wherefore did some convert themselves , and Return , when they saw those things which were done at the death of Christ , and not the High Priests ? wherefore must they remain blind , and hardned as to * that work ? 129. What is the Descending of Christ into Hell , where he overcame Death and the Devil ? 130. How did Christ preach to the Spirits which believed not in the days of Noah ? 131. What doth Christs Rest in the Grave signifie , that he must lie forty hours in the Grave ? 132. Wherefore must Christ's Grave be guarded with Watchmen ? what doth it Typifie , that the High Priests would withstand and oppose Gods Might , and keep Christ in the Grave ? 133. Wherefore doth the Evangelist say , That the Angel rouled away the Great stone from the door of the Sepulchre ; could not Christ otherwise have risen out of the Grave ? 134. What is the Power of Christ's Resurrection through death ? How hath he triumphed over Death in his body ? what hath he thereby done ? 135. What Gate hath Christ opened through Death in our Humanity * into the Anger and Righteousness of God , through which we may enter into God ; How is this effected ? 136. What doth the journey [ or Pilgrimage ] of the two Disciples from Jerusalem to Emaus signifie , where they did bemoan themselves , and lament in Great Anguish for their Master , and yet Christ walked with them , asked them questions , and taught them , and yet they knew him not ? 137. Wherefore did Christ first appear after his Resurrection to a Woman , and not to the Disciples ? 138. Wherefore did Christ after his Resurrection eat with his Disciples of the broyled Fish , and went in unto them through a shut door , and taught them ? 139. Wherefore did not Christ after his Resurrection shew himself to Every one , but only to some ? 140. Wherefore did Christ after his Resurrection walk forty days upon the Earth ere he went to Heaven ? 141. What is Christ's Ascention , that he went up visibly ? whither is he gone , and where is he now ? 142. What do the two men in white Apparel signifie , who said ; Yee men of Galilee , why stand ye gazing up into Heaven ? This same Jesus which is taken up from you into Heaven , shall come again in like manner as you have seen him go into Heaven ? 143. Wherefore must the Disciples of Christ yet wait forty days for the sending of the Holy Ghost ? why was it not done presently ? 144. Why must the Disciples wait , and remain together in one accord till the Holy Ghost came ? 145. What is the Feast of Pentecost ? How was the pouring forth of the Holy Spirit effected ? and how was the band of tongues loosed in the Disciples of the Lord ? 146. How is the Diversity of tongues to be understood in them that they at one and the same time spake all Speeches together in one only Sence , that all Nations could understand them ? 147. What profit is this pouring forth of the Holy Ghost unto us : and what benefit is Christ's Death , Resurrection , & Ascention unto us ; how may the same also be wrought and brought to pass in us ? 148. What is both the literal word and the living word ( Christ ) in this Diffusion or Effluence ; how are they distinguished , seeing they did not all hear the Holy Ghost teach out of the mouth of the Apostles ? For some said , They are full of wine ! These indeed did hear the words of men , but not Christ Teaching in his Resurrection ? 149. How doth Christ himself teach present in the * Office of Preaching , and yet sitteth at the Right hand of the Power of God ? or by whom doth Christ teach ? what is a Shepheard in the Spirit of Christ , and a Letter-teacher without the Spirit of Christ each in his Office ? 150. What is the office of the Keys , Mat. 20. How can the same be rightly used ? or who is worthy and capable of this office of the Keys ? How is this to be understood ? Doth Christ himself hold them in the Office or Function ? and is he himself the Function ? or hath he given man liberty that he may forgive Sins without the Spirit of Christ , or how is the same effected ? 151. What is the Testament of Christ with the last Supper with Bread and VVine ? How is Christ really enjoyed ? what Flesh and Blood is it , and what is the mouth to it ? 152. Where is the place in Man , wherein Christ's Flesh and Blood remaineth , as he himself saith , John 6. whosoever eateth my flesh , and drinketh my blood , he remaineth in me , and I in him ? Also , If ye shall not eat the flesh of the Son of man , and drink his blood , then ye have no life in you ? 153. How is , and becometh man to be a branch on the Vine of Christ ? How doth Christ dwell in him , and yet sit at the right hand of God in Heaven ? How can he also sit in Man at the right hand of God , and yet the outward man is not the same ? 154. What kind of Christian is a Titular Christian without Christ , who only comforteth himself , and applyeth the merits of Christ to himself , but is not regenerated of Christs Spirit , and liveth * bestially ? Doth Christ also belong to him in such working or Doing ? Or what doth he receive in the † Supper of Christ ? 155. Can the Flesh and Blood of Christ be enjoyed of the faithful without the * Testamental Order and Use ? or how may it be effected ? 156. VVherefore did Christ ordain and institute this Testament , and said ; That so often as we do it , we should do it to his Remembrance ? To what profit and use is it administred with Bread and VVine , and not without the same ? or can it also be enjoyed without Bread and VVine ? 157. Is the true real Testamental Enjoyment strictly bound to the first Apostolical use ? or have men power to alter that * order , as it is come to pass ? 158. Is the Testament also powerful and effectual in the changed Order or no ? 159. What do the Learned , when they revile and reproach one another for the exceeding precious Testament of Christ , and for the Covenant of Grace , and give one another over unto the Devil for the same ? Do they officiate the Function of Christ ? Is it right or wrong ? Do they this as the Ministers of Christ , or whom do they serve by doing thus ? 160. VVhat is the true mark of a right Christian upon the Earth , whereby is he distinguished from a titular Christian ? 161. VVhat is properly and exactly a Christian within and without ? How is he a Temple of the Holy Ghost , ●n whom the Kingdom of God is manifest inwardly ? How doth he walk also both in Heaven , and upon the Earth ? 162. VVhat is the Anti-christ upon the Earth in Christendom ? 163. VVhat is Babel , the Beast , and the whore in the Revelation ? 164. VVhat is the destruction of the Beast ; and how shall the same Seven-headed Beast be cast into the bottomless pit [ or Abyss ? ] 165. How doth Christ then take possession of the Kingdom , when this Beast is slain ? 166. What is the true Regeneration in the Spirit of Christ ? is the same wrought in this life-time or after this life-time ? 167. What is the dying of a true Christian , what dyeth in him ? 168. What is the Dying [ or death ] of a wicked man , being the same is called an Eternal dying ? 169. Whither goeth the Soul when it separates from the Body , be it saved or not ? 170. What do the Souls Do , and what is their life until the last day ? 171. What is the last Judgment ; or how shall the same be effected ? 172. How is the Resurrection of the Dead ? what is that which ariseth ? 173. How shall this World perish [ or pass away ] and what remaineth of it ? 174. What shall be after this World when God shall be All in All , Where all Dominion and Authority shall be put down , 2 Cor. 15. 24. 175. What shall the Saints and Damned Do , and not do ? 176. Where shall Hell be ; and also the Eternal Habitation of the Saints ? 177. What shall be the Eternal joy of the Saints , and also the Eternal pain of the wicked ? or may there be an alteration ? The Authors Preface unto these Questions . Reader , IT is written , The natural man understands nothing of the Spirit of God , it is a foolishness unto him , he cannot apprehend it ; and it is also written , The Spirit of God searcheth all things , yea the depths of the Deity . Now if Mr. * Wiseling without Divine Light should undertake to clear , and expound these Questions , he shall not be able to do it ; nay perhaps he may esteem it a sin to ask such deep questions , being he himself cannot understand them . Therefore we bid him to let them alone , and leave them for those to whom Gods Spirit ( which search all things through the spirit of man ) shall give the understanding ; being it is an Impossibility unto him , and also seems Impossible to him . But unto those that Love Iesus , we say [ and declare ] that they may very well be searcht out , and understood , and that it is no impossible thing ; for in a true Christian dwelleth Christ , in whom all the treasures of the hidden wisdom are manifest ; the same [ Christian ] knoweth them only in the Spirit of Christ , but not in his own self ful Nature and Ability . As we also have clearly expounded , and described these questions in a * peculiar Book , indeed briefly , and yet in our other Writings largely , and sufficiently enough : and so I commend the Reader into the Revelation of Jesus Christ. He that this Authors Books doth read , A Divine Light in 's heart doth need ; Or else his Reason will but stray , And groap for Light in the mid-day . But none will him censure or scorn , That is truly of Soph-jah born ; For he that 's meaning understands , Is freed from Anti-christ his bands , And truly learns how for to see Into the Divine Mystery . Eternal one ! the Nothing and the All Give Adam faint and sick a Cordial ; In his distemper'd Age , and last distress , Open the Treasury of thy Goodness . O make his dissonant Spirits Accord , And give 's the Harmony of thy true Word . Amen . HALLELUJAH . FINIS . Notes, typically marginal, from the original text Notes for div A28534-e840 * Being of all Beings . * Or , formed it self ; or originally put forth it self . * Proceedeth from the mouth . * Or , Conception . * His look , or Physiognomy . * In. * Vegetables . * Made sick . * Or , Sting * Contraction , or Constringency . [ Love and Anger , Father and Son. ] * Thought Or sparkle of the will. * In. * Or , Voyces . * Or , God. * Nature . * World. * Or , Sting of Instigation . * Raiser , Enkindler . or Enflames . * Or , Out of it self . * Mysterium . * Similitude , Likeness , or Signature . * Palpable . * Or , Apprehendeth , or Conceiveth . * Or , Standeth . * Or , To the nature of the Pregnatress . * Or , with . * Stars . * In. * Or , Substance . * Boyling . * Or , Separates it self in it self . * Report , Clash . * Sinketh . * Corpus . * Corpus . * Giveth , yeeldeth , or affordeth . * Or , Propriety . * Or , the properties [ out of which they were created ] had in them both the Eternal Worlds . * Or , until . * Or , The highest or chiefest Metals . * Body . * Liquid . * Corpus . * Boyling , and growing ; walming and waxing . * Loco . * Outgoing , breathing . * Or , In a seven-fold Form. * Or , sting . * Stirring up , or moving . * The one is not the other . * Or , Out of . * Or , Mans. * Seething , boyling , or decoction . * With. * Or , Fashioneth . * Or , Faber . * [ In a strange fire , and yet not strange ; when the cloke is laid aside , it needeth only its own fire . ] † [ Here must be its own fire only from within , & from without . ] * [ And it is the Tincture which Tinctureth the Body . ] * Or , Rotation . * Draws it to it-self . * Wheel , or sphere . † Attenuates , destroys ▪ * Woman , Wife . * Lust. * Or , Immobility . * Or , he should dye . † Salvation . * An upright , full , and unscigned Desire . * Or therin . * Leader . d In one . * Begin . * Or , In the Divine Love. * Or , upon the Love of God. † Depart . * Labor . * Of , or belonging to Nature . † Being , Materia , or Food . * Understand the free will. * Affordeth , produceth , or maketh . * Or , Raging Sting . * Or , When. * Or , Furious Wheel . * According to , or after . † Or , Out of . * Dumo . * Can but get . * Sting . * Or , Taken from him . * Or , It. * Or , Lothsomness . * Or Lead . † Or , Through . * Or , The Riddle . † Spoyled , undone . * Or , In. a Or , Outwards . d Or , Set his Desire upon the Anger . h Text. Into himself . * Out of it self . † Or Wit , or subtlety . a Quickest , keenest . u Or , Begetteth it self . * Or sorm , or immass . d Affords , yeelds , produceth . * Bring , turn , or sublimate . † Or , Joyfulness . * Or , Receiveth that which it hungreth after . a Crept . † Or , Gods banning is a banishing . * Or , avalled . * Part , or Property . * Open , or exclude . — * Or , Took his part . * Through-shine , irradiate . * Or , Works and effects . * Here and for ever . † Or , noble Stone of the wise-men . * Or , Pregnant Centre * One that breaks through irresistably . * Or , Devoyd of all Source . * Or , Becomes . * Corpus . † Or , Awakening , or stirring it self up . * Set. * Or , Victorion fly triumphed over . * Or , The bloomy Spring of the Paradissical New birth in Man. * Or , pleasant spring . † Or , what shall I first do to bring it to pass ? † Workmaster , or Faber . † Or , Whose Essence is in every Thing * Or , Gods Being . † Or , Openly . Text. In the ayr . * Or , She shall , &c. † And * Curdled . * Or , In Wedlock . * Blended . * Dumb , senceless , mute . * Governor . † Stand and lie . * Corpus . * Or , Body . * With , or in . † Or , If his Poyson-Will be brought into the moving Spirit of Love. * Gross Stone , or stony grossness . † Wrestling . * Or , Sude . * The Mercury . † Or , Such a Physician hath true skill to cure . * Or , Seizeth on . * Or , By. Or , Sulphur . * In Brimstone . * Shoot , or Twig . † Or , In their wrestling Combate . * Or , Growth . † Bag , or Sack. a Type , or Resemblance . * Vertue or Efficacy . * Or , mind . † Or , Womb. * Or , The Sulphur . * Giveth , or yeeldeth . † Brimstone . † Or , Life's * Or , whereby . † Or , Nausea . * Or , Loathing . * Unite , or give in . * Or , so it is signed , marked . † Or , Puts it self forth , text . glanceth forth . * Or , Hath the New-birth in perfect knowledg . * Or , Maketh . † Or , Take . * In ▪ or with . * Voyco , or Harmony . † Or , Essence . * In , or by . * Text , wresting Power . † Or , Shapeth . * Or , Original . * Perceivancy , or Sensation . † Or , Breaking forth . * Or , Playeth . † Or , Distinguisheth the senses . * Viz. the mercury . * Viz. mercury . * Thicken , cu●ále . * It giveth a cursing or a blessing Aspect . † Stalk , or Blossom . * Or , Of whitish buds in vegetables . * In Conjunction with Saturn . * Text , that he stireth , &c. * Sublime them . † Working , powerful , or vertual . * The jovial Vertue . * Ratio . * Opposition . † Otherwise Metalline . * Or , In. † Or , I am an enemy . * In , or by . † Or , Water . * Out-spoken . † Transformed . * The transforming Light of God in the dark Soul , such as shined in Enock , Elias , Paul , &c. * Put its desire , hunger and Imagination into the Nothing , the highest Good or Omnipotence , and eat of Gods Bread. † Or , other Forms . * Or , Unto . † Or , Lifes light . * Or , of . * And all his begions of evil spirits . † Agree , or make sor . * Or , unto . † Image , or likeness . * Melody , harmony , delight , or play . * Or , Change. † Or , were . * Royall Fort. Fort rampant . * Or , Kindred . † Text , Bodily . † By Degrees . * Or , Signatures . † Speculate , or behold . * Orb , Rotation , or Course . † Or , judgment seat . * Or , Le ts the Woman deceive him . * Or priests which call themselves the Ministers of Christ , but are not . * It freely loseth it self in the Nothing . * Manner or condition . † Was born , or begotten . * In the heat of his tryal : † Or , stuff . * Text , Hold. † Are drowned . * Plenty . * Transformed . † Taken or received . * In War for their proud unrighttous Mammon , & in bitter strife about their outward worship of christ . † Altogether . * Understanding of folly . † Or number three . * Mirrour , Resemblance , Glass . † Or , In. † with . * Text , The Sun. † Or wild . * Goeth out . * Must go out of their centre . † Into the sole power & vertue of Jupiter . * Soulish Creature . † Breath , air , tune . * Glass . * Or , Conversed . † Or , was . † Or , Virgin . † It makes it self , or it hath its own faber in it self . † Erom . † Or , As dead . * Or , Leave . * Contra-will . † Contrary will , contrariety . * Or , Signeth & marketh it self in the body . † Or , comprehended , or conceived . * Colours of distinction . a Element . † Or , Horologue . * Into the desired end , or Perfection of rest . † This is now , &c. * In the outward Principle in the expressed formed Word . * Constellation . * Sphere . † Or , then . * Or , In which the Soul in the Resigned will doth again enkindle [ by its desire ] the true Life in Gods will-spirit , viz. in the eternal Light or Liberty . † Such a Creature as it was at first , before it fell . * Source . † Equal essence . * Or , Departure . * Into a Swound , or Impotency . † Or , Assimulate . * Or , Vehemently , per-force . † Stirring , active , vital . * Enraged . † With their bestial lustful excess or disorder . * Or , Put his mercy into us . * Or , what it is . * Or , Figurizeth . † Or , Intraction . * The flowing , or proceeding forth . † Or , Fair complexion . * Orb , or Rotation . * Or , He. * Or , noise . † Or , The first property . a Or , The sting in the hardness , viz. the hardness it self . * Understand the mother of Sulphur . Prima materia . * Or , Opposite to to the dark desire , or dark Impression , which is after the Lights desire . * Or , without any ground . * Or , reached . † Becomes impotent . * The Caput mortuum . * Law , or Appointment . * Or , In a Creatural manner . † Or , Genuine property . * Or , Fly from thence as a smoak . * Or , As to its inward motion . * Or , Seethe . * Nauseate abomination . † Unregerated . * Or , All the Creatures . * Nauseate or Loathsomness . † Entire . * Or , then . † Or , proceeding from . * Text , spue out . * Weeving or working property . * Our own enemies . * Voice , or breath . * That Christ once dyed and suffered for us , &c. * Or , highest . * Or , worketh desire . * Bear , or carry . * Text , A pilferer from God & his substance . * Spewing out . * Lubet , or longing desire . * Or , This is always the end . * Counterpoised . * Or , This is spoken without any ground or foundation . * Or , Dye . * Or , Birth-right . * Text , comforted us . Notes for div A28534-e41680 I. II. III. IV. V. VI. VII . Thus far the Author hath given his answer . * Man nor Woman . * Husband and wife , male and female distinct Sex. * Living Inoculation , or Ingrafture . * Or , Converse . † Miracles . * Unto ▪ * As to such a great work . * Against , or through . * In the Ministry of the Word . * Carnally in his fleshly mind . † Or , Sacrament . * Without the right Apostolical institution of the Ordinance . * Ordinance , or Institution . Notes for div A28534-e46780 * Sophister . * What Book the Author means I do not know , unless he speaks it of this Book of the 177 Questions , and so speaks intentionally : but if he did finish his Answer unto all these Questions , the rest are either lost or kept back ; for we have but 14 fully answered , and the beginning of the 15. Yet in his other Writings he hath truly & fundamentally answered these Questions , yea more then Reason can ask . 
A49866	----	A fountain of gardens watered by the rivers of divine pleasure, and springing up in all the variety of spiritual plants; blown up the pure breath into a paradise, sending forth their sweet savours, and strong odours, for soul-refreshing. By Jane Lead. Fountain of gardens. Vol. 1. Lead, Jane, 1623-1704. 1696 Approx. 657 KB of XML-encoded text transcribed from 302 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49866 Wing L783AA ESTC R212811 99825487 99825487 29869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49866) Transcribed from: (Early English Books Online ; image set 29869) Images scanned from microfilm: (Early English books, 1641-1700 ; 1912:12) A fountain of gardens watered by the rivers of divine pleasure, and springing up in all the variety of spiritual plants; blown up the pure breath into a paradise, sending forth their sweet savours, and strong odours, for soul-refreshing. By Jane Lead. Fountain of gardens. Vol. 1. Lead, Jane, 1623-1704. 16, [76], 17-509, [3] p. printed and sold by J. Bradford, near Crowder's-Well, London : 1696. Leaf *H2 is blank. [3] p. at end = err. and adv. Lead's spiritual autobiography in the form of a diary. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism -- Early works to 1800. Spiritual life -- Early works to 1800. Christian biography -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-11 Apex CoVantage Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-06 Apex CoVantage Rekeyed and resubmitted 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A FOUNTAIN OF Gardens WATERED by the Rivers of Divine Pleasure , And Springing up in all the Variety of Spiritual Plants ; Blown up by the Pure Breath into A PARADISE , Sending forth their Sweet Savours , and Strong Odours , for Soul-Refreshing . P. J. De Loutherbourg By JANE LEAD . Cantic . 4. 16. Awake , O North Wind , and come thou South , blow upon my Garden , that the Spices may flow out : let my Beloved come into his Garden , and eat his pleasant Fruits . Chap. 6. 2. My Beloved is gone down into his Garden to the Beds of Spices , to feed in the Gardens , and to gather Lillies . LONDON , Printed and Sold by J. Bradford , near Crowder's-Well , 1696. A Bundle of Revelations United , And to be Dispersed to such as are Impartial Seekers , and Unwearied Searchers into the Deep Things of GOD : Which are only Knowable to that Holy Spirit , that diggeth into the Rich Mines and Treasury of WISDOM : Of which the Author hereof was under a Powerful Driving for the Space of about Thirty Years ; keeping a Private Recollection to her self , as they did from Time to Time open , and come down as a Burning Shower ; not knowing whether they should have been made Publick in her Age , but thinking rather they might be kept as a Garden Enclosed , and as a Fountain Sealed . PRovidence having opened a Door unexpectedly , through the strong Instigation of an highly Worthy Person , truly enobled in the Spirit of his Mind , who having had a savour and Relish of some Foregoing Books that had been Printed , did make a generous offer , to have the Bank and Stock of what the Holy Unction had dropped in , brought forth into Manifestation ; for the Universal , Enlightening , Leading and Refreshing , for the Dove-Flocks belonging to the Great Shepherd , to whom such Pastures lie open to be freely fed upon ; I think my self obliged to Publish for these Ends , what can be recovered of the Process and Diary of my Life , since I have been under these Love-Visitations from the Spirit of my Lord. The Time being now accomplished , wherein the Hour-glass of the Spirit is a second time turned up , for the which there is a Call from the New Jerusalem World , that all Persons of every Quality , Rank and Degree , under what Denomination soever they be , throughout all Nations , Peoples , and Languages , do give eart and watch every Golden Sand that this Glass doth run , that nothing of it may run wast . For it is the Morning-Watch and Day-break of the Spirit , that is to spread forth its Light and Glory , whereby is to be enlightned the Dark Ignorant State of the World , who have sat in the Region of Traditional and Literal Knowledge , according to the Rational Wisdom of Man , which through the Innundation of the Spirit must all be drowned , and a New Earth prepared , wherein the Sowing of the Spirit is to be with one pure Golden Grain , that can admit of no mingling , of what is from Man ; for another Time is now at hand , wherein nothing but what is purely taught of God shall abide and stand . Therefore as one that hath obtained through Infinite Love , and large Grace , to be Baptized into this Glorious Manifestation of the Spirit , I do beseech and excite all to whom this Journal shall come , that they do well observe and take diligent notice of the Method and Way , which God took with me , in order to the bringing me forward to the Arrivement at the manifold . Degrees and Growths , which is here in a most simple and undress'd manner brought forth , without any Alteration ; but just as the Spirit was pleased to render it self in its own Cloathing . So in obedience to the Call of Wisdom , may the same Visitation of Immediate Divine Teaching , as a Day-star in your Hearts appear , which may your Souls greatly revive and chear . Now give me leave to tell you the Beginning of my Way that the Spirit first led me into . In the first place then , after some Years that I had lived in some good Degree of an Illuminated Knowledge , setting under the Visible Teachings of Men , that could give no further Light than that they had arrived from others , through all of which I traced as a wandring Spirit that could find no Rest : but something still I found within my self that did open to draw in from a more pure Air , then I could meet without me : Whereupon I introverted more into my own Inward Deep , where I did meet with that which I could not find elsewhere ; except it were with such as were brought under the same Dispensation , of whom a few Names were made known unto me . Wherefore I do give my own Experience , that I would have every one that desires to be Sealed with the Spirit of Wisdom and Revelation , not to take in any Fears , Jealousies or Prejudices , concerning the Emanations and Manuductions that the Holy Ghost will dispense forth , as any shall be found Lovers and Waiters thereupon . For I my self found all other Grounds and Pastures dry and barren , as a parched Desart ; until I came to this Fruitful Lebanon , where all Variety of sweet scented Flowers , did as another Eden flourish pleasantly . Which were known and enjoyed by giving up to the Teaching of the Holy Unction , which as the Waters of the Sanctuary , will never cease springing , till they become an Overwhelming River , which is the true Baptizing Water of Life . This you will find to be true , as you seriously apply your self to this Way and Method of God's Immediate Teaching : Which then you shall find to open in the Center of your own Soul. And this way manifesteth it self in a various Dispensation . Sometimes this is by Inspeaking from the Essential Word , which giveth its own certain Sound , as different Occasions do offer , upon a Soul 's waiting thereupon . For it would be a very deplorable Case , if Christ should leave his Flock , and seal up the Fountain of all Future Revelation , that is no necessary to be Renewed in every Age of Time. Therefore he brings us to lie at the Mouth of this bubling Well of his Spirit , for to drink in what is New and Fresh , which doth greatly delight the Soul ; that would otherwise be apt to faint and flag , before it come to the end of its Race . Wherefore he doth strow our Way , wit●… fragrant Flowers , all sweet and pleasant , and of many and beautiful Colours ; as you may observe when you read the Similitudes and Visions which are here Published ; God many times coming down to unfold himself in this Figurative and Parabolical . Yet more Essentially and Deeper , above and beyond all Figures and Representations , of which I shall give you some account as being under Command not to keep back , or shun to declare the whole Purport whereinto I have been carried ; for the universal Refreshment and Benefit of such who are as meaned Children from every other Breast , but that of their Eternal Mother , whence all Wisdom and Understanding doth stream forth Intellectually , which is the growing Nutriment , as it doth pass Radically into the Soul , as the Blood doth into the Veins . Now here is a Cessation of Sensible Images , for all is turned into an Intellectual Sight , Operation , and Sensation . From this Center of Light , though no visible Images are impressed or raised thereupon , yet here is the true Ground and Substance of all which are in an Interiour Figure portrayed in the Spirit of the Mind , and brought out no further , but do remain an Invisible Indea , just as it is with God himself , before he formeth out of the Essential Ground , Shapes and Figures of Things . So as these may conduce as much to the Informing and Enlightning , Renewing and Comforting , and even Essentializing of the Spirit into God , as any of the other ; nay , I know it to be the more Sure Ground , and Concenter of the Spirit : and if it should never know any of those other Figurative Visions ; yet keeping to the Center to drink in the pure Streams of Revelations , as they arise herefrom , it shall give them an Access into the Full Body and Center of the Trinity ; which swallows up all of Shadows and Pictures , and terminates into the very Essentiality of a God-Formation , into Substantial Powers acting in , and from the pure Essence of Spirit in Transnewed Nature . Thus Intellectual Vision , thus considered , is the very next Step to that Beatifical Vision , or Seeing of O●…d barely , without any other Medium , but the very express Personality of the Lord JESUS ; by being so consummated into the Essence of his Spirit and Light , as that whatever is knowable and obvious to Him , may also our Sight of Light be , both here in Time , and hereafter in Eternity . Which is an unknown Mystery : of which an account may be hereafter more fully given , as it shall be entred into . As to the Other Sort of Vision , that is no New Ministration . For it is of Old that God did thus often make out himself , as a more taking and plain Way , in raising Images distinct , for Teachableness unto us . And this proceeds from another Center than that of the Intellectual : it is more Deep . Some Persons may stand in this Center-Line naturally of Seeing , and Awakening a Formation out of this Center , according to the strong Impression of their Minds , by various Figures . If the Mind of such be Pure , and ardently run into Heavenly Objects , it will raise Appearances suitably : and there will be an Awakening , and Drawing out of various Speculations of Beauty and Glory , as may forespeak what is to be accomplished , in a Particular way . This Way of God's Manifestation , hath been frequent in Former , and in This Present Time : But these are Props for the Weak , that they may not faint in their Way up to God's Mountain of more Perfect and Naked Vision . Now of this kind of Vision I have been much visited withal : but I press to get beyond it . Here is no Stay : the Ground from whence these open is too Shallow . I am driven now to descend Deeper , where the Spirit even level may be with its own . Eternal Essentiality ; that Power therefrom it may have , to Make and Form whatever it will ; in , and from Substance that is Original . Then as there is of Divine Vision , that opens from the Holy and Heavenly Mind , which draweth in these Presentations ; so there is another Sort of Vision that is from the Starry Influence , and Working Power of the Elements , that in conjunction are with the Common Spirit and Mind of a Person . And though there be not any Eminent Work of Regeneration , yet there may be Vision : as Balaam was , and others , had that Gift , and yet were not Renewed in their Spirits , or brought nigh to God thereby . Such notwithstanding may have Power to raise many Images that may foretell and signifie what is to come to pass . For there is a Starry Magia , that some may have a Natural Property to open in themselves : and it doth sometimes awaken into Manifestation in the deep of Sleep , and giveth Warning of Evil that is to come , and Shews of Good ; as relating to the present Manifestation of Time. And this may be , and is , a Common Gift . But where it is in a Sanctified Vessel , it is far otherwise illustrated then in those who nothing of that can give proof of . So now hence we see the different Nature of Vision , and of Prophetical Intelligence therefrom , that we may watch to every Center opening . For the Serpent's Subtilty stands ready to mingle , where ever he can enter in . For he is a great Magical Prince , and the outward Planets are 〈◊〉 his Operators in the Constitution of the meer Natural Man. Now of all these , the most Safe is the Intellectual and Divine Vision , that openeth from the more profound Center-Deep : but yet no●… so as that we are to stick here even in this . For there is a Center Deeper still , where the Deity unmasked is of all Figures and Images , known and seen in his own Simplified Being . And when in Spirit caught up here , we see all the various Wonders , brought forth in the very Life . Essen-tial Property , as wrought out of God immediately , and in their Living Figures , as the innumerable Hosts , which do replenish the Heaven of God's Habitation : which is the purest and most infallible Vision , that our Spirits may Eternally Concenter in , with all the delightful Satisfaction , that the very Angels before the Throne of God's Majesty do enjoy . So we may this know as often as from all Bodily Sense we can get away . For this kind of Vision highly different is from that which we call Divine , or Intellectual ; because it doth all over sublime the Spirit , Soul , and Body , during the time that the Munition-Flame of the Holy One doth as a Pavilion all over spread , and keepeth all of Sense at the Foot of the Mount , while Spirit entreth into the Tabernacle-Glory of the Holy Trinity . This sort of Vision the Beloved John was in , when being wholly caught up in the Spirit , he saw all the Variety of the Lord's Kingdom , and 〈◊〉 expresse Personality . Since which we have not known any in late Ages that have been in the like Transportation in Spirit , and yet alive in the Body , to declare of what was seen and heard after such a Wonderful Way as he had . But the Author must ( to the Honour of God ) own , that something , not unlike to this , hath been to her manisested . Such Grace and Love Our JESUS doth again afford , and bringeth himself into our Knowledge , by this Way of the Spirit clear and free ; that we may know him that is True , and receive by this Highest Vision-Ministration , the full extent of his Will and Mind : that is , that we may both see , and hear , as if we were out of the Body of Corporeity , while yet in the Body ; as Supersensualized to know , and behold purely , through the Organical Properties of the Spirit , according as every Objection in Heavenly Places in their Order do move in reference to our Cohabitation within those Circulations through the Spiritual Body . Thus have I brought forth out of the deepest Deep , what the present Measure of my Knowledge and Experience is , in this Mystical Dispensation . Which hereby is as the New and best of Wine that hath been reserved for this Last Time. Whereby it may be understood , that Christ has not forgotten to make good his Promise , to renew the Spring of his Spirit , by a continued Succession of it . And as we see and hear the Fruitfulness of it doth more generally abound , and find entertainment in the World , by a New Generation of Apostolical Spirits , so doth it presage a New Kingdom and State is near approaching . Which is Argument enough to provoke all that would be Subjects of this Kingdom , which the Lamb has only Right unto , to be preparing and making Ready , as the First Fruits , that they may be Qualified to make up this New Jerusalem-Bride . Therefore as my Fellow Denizens of this City , which is from Above , where-ever ye are hidden , whether as Exiles , or Captives scattered to and fro , I beseech you let your Inward Ear he attentive , keeping Watch and Ward in great Calmness and Stillness of Mind . Then may ye bear the Love-Calls , passing through that Horn which is filled with pure Oil , that will gather and draw you into the High , Celestial , and Spiritual Pasture , and Fold ; where our goodly Tents may be Pitched , and of which we may go in and out , to that rich Sharon , which springs and flowers round about our Kingly Shepherd ; that so as his Sheep and Lambs we may be gently led from Fountain to Fountain , and drink and feed together , in the same Harmony and Unity ; as do the Saints in the Upper Fold , so we in this Lower . I shall now wind up all with a Caut●…n to two Ranks : the First shall be to the Unlearned and Ignorant in this Method and Way of the Spirit 's Manifestation . Which is , that they do forbear Rash and Censorious Judgment upon those Things that are at present above their Reach . For as they desire not to be prevented and bereaved of the Great Benefit of Divine Inspiration , and the Assistances of the Holy Ghost , my Advertisement to such is , that they become Simple and Child-like , and adventure upon the Conduct and Manifestations of the Holy Spirit , then will they find another manner of fruitful Life will in them spring , and no reason shall they have to repent for Acquiescing to the Divine Will herein . The Second Caution shall be to that sort , which are already Initiated into this our Mystick and Supersensual Wisdom , that may have with me run deep into the Ocean of what is Mysterious and Wonderful for Knowledge . First I must caution you , with my self , to keep very Low , entring into a Self-Annihilation , so as a Nothing to be , with reference to the Creaturely Being , that the All-Deifick Unction may arise as an overflowing Tide : and never to think we have obtained by all that we have yet reached to , what yet remains of those Immense Treasures , which are yet further to be Revealed . For there is still a growing Tree of Life , that reneweth all Variety of Wisdom ; as you will in part find by this Present , as well as by some Foregoing Books by me Published . Thus having given you a true Narrative of the Several Removes and Risings , from one Degree to another , from Depths to Heights , and from Heights again to Depths ; out of which hath been Brought forth very Marvellous and Wonderful Secrets : which it was the pleasure of the Fountain of Spirits to distribute and communicate ; being such Mysterious Things as haply may be rarely found elsewhere ; which hath often me astonished , that such Unusual and Strange a Method the Spirit should take with me , opening such things . But it hath been given me to know , upon a Diligent Inquiry , that there is an Age coming on , the like to which hath not yet been , to whom these Prophesies and Revelations do belong . So that though the Day of my Life is far spent , so that I may not see the full Harvest , of what is by the Spirit sown here , to be reaped ; yet assured I am that all is reserved for a Glorious Time , wherein shall arise a New Generation , that clothed upon will be with such a Mantle , as is interwoven with Light , Wisdom , Knowledge and Flaming Power . Among which there may be some that I may bear the Memorial of a Mother to as well Natural as Supernatural ; that may possibly succeed in the same Spirit , which I shall pray may be as Wisdom's Key , to go on to open in them the Golden Remains , which are yet to be brought forth , for the promulgation of the Priestly and Prophetical Kingdom , upon the Earth . So now I shall conclude , requesting you as you shall draw in any Light , or feel any Refreshment herefrom , that you would join with me in Acclamations and Praises to the Antient of Days , who hath put into the Hands of a Good-willer to these Divine Mysteries , to bring forth into the Publick , what might otherwise have been left in Oblivion and Secresie . And it is my pecu●… Request , which I this place leave , that the N●…ons may bless , and pray for such an Instrument , that hath given a Proof of so Universal a Love to All. So that the Fulness of all Blessings and Showers from the Heavenly Powers , may 〈◊〉 upon the Impartial and Single-hearted . Readers and Good-willers hereof , shall be the constant Invocation and Prayer of her , who while living in the Body shall never cease to serve all her Fellow-Members , in the Gift of God , Universally . J. Lead . THE EDITOR TO THE READER . THERE having been a Promise made in the Preface to the Ark of Faith , that the Diary of this Author should follow , the First Volume of the same is now accordingly Published for an Universal Good. For ●…he Author , or the Instrument rather ●…ade use of by the Divine Wisdom , is known to be of so Universal a Spirit ; ●…hat nothing less hereby can be designed . And howsoever , what is herein De●…ivered , as well as the Manner of the De●…ivery it self , may come to be opposed , either on this hand , or on that ; I think I can say , that I am more than Morally Assured , That the All-wise God hath hereby Ends to bring about , which the most Acute and Vulturous Eye of the Greatest Rationalist shall never be able to dive into : and that all will serve but to a Fuller Breaking out of the Truth , and the Divine Light ; that True Light , which Enlightens every one that comes into the World , so far as it is not Resisted , and according to the Degree of Purity in the Vessel , for the Reception and Reflexion of its Rays . This is an Age that thinks it self to excel all that have ever went before it , in the Discovery and Improvement of Truths : and it cannot be denied , but that of these late years Mechanical Knowledge hath been brought up to a very great Height , which hath had both its Good and Bad Effects in the World. But notwithstanding all the Fancied or Real Light , in matters either Physical or Theological ; which the Present Age doth so much boast of ; it may perhaps not unfitly enough be said of those of that make the chiefest Cry , that the Veil is still before their Eyes . And let these Imagin what they please , and Pride themselves in the Penetration of their Sight , they must all sooner or later be convinced , that it will be impossible , without the Immediate Hand of Christ , to rend away the Veil : or to penetrate through it into the Sanctuary of God , or of Nature ; without the Great High Priest , bearing the Oracle of Truth upon his Breast , do make a way for them to enter in : and do both open their Eyes and Ears , that seeing , they may see ; and hearing , they may hear , whatever is written by his Finger , or spoken by his Mouth . Let not the Blind think they see , or the Deaf believe they hear : but especially let both take heed not to be Offended at those Little ones ( as the Jews were of old ) whose Eyes , or Ears have been Opened by the Word and Power of JESUS . And that there may be some Such even in This Day , wherein Materialism and Sadducism do certainly no less , ( if not much more ) eminently , than in the First Day of Christs Appearance in a low Corporeal Form , Reign and Triumph ; will not seem perhaps so very strange , or incredible , as to many it may at first appear to be , when what is Now here Published , as well as what hath been already Publ●…shed of this Nature through the same Hand , shall come to be Thoroughly examin'd , and scan'd into , by any Impartial Inquirer . Yet indeed such are justly to be esteemed worthy of all Commendation , that shall not from any evil Propension , but purely from an Holy Jealousie for the Honour of God , and out of a true Tenderness and Veneration for the Sacred Scriptures ( which undoubtedly do contain his Revealed Will to Man , ) withhold giving their Assent hereto ; if they yet Oppose not , what they may not at present comprehend . Who , if they do indeed take heed to that most sure Word of Prophesy , and do suspend any Positive Determination in this Matter , while they have no other but this Light , as of a Candle or Torch , shining in a Dark Place , are in a good disposition to receive whatever further Manifestations of himself the most wise God may please to communicate : And will be then fully satisfied , when the Day shall dawn , and the Day-star arise in their own Hearts . Which it will not fail to do , according as they shall be found true to what they have already received , and believing in the Promises that are therein given for their sakes , from Him who is the Faithful Witness , and that is the same Now as he was Yesterday , in the days of the Patriarchs , the Prophets , and the Apostles ; and will be the same for ever , the Yea and the Amen . For in all Ages of the World God hath had some special Friends , though perhaps hidden for the most part from the World , because they were not of it : with whom in a more Familiar and Intimate manner he hath chosen to converse , and manifest himself . In all Ages God hath been known to be the God of the Prophets : and for his Honour some have been consident to say , That he never did any Great Thing in the Economy of his Church , or in the Kingdoms of the Earth in order thereto , but that he hath always before revealed his Secret unto his Serv●…nts the Prophets : and given express Manduductions , and Rules , for the Effecting of every such Work ; as particularly in the days of Moses , of of the Tabernacle with all its Vessels ; in those of Solomon , of the Temple ; in those of Ezra , of the restitution of That , and of the Law ; and in those of the Apostles , of the Foundation of the Spiritual Kingdom of Christ : which is now in the Fulness of Time about to be re-revealed , at His Second expected Coming , in the Power and Glory of the Father , to Judge both the Quick and the Dead , according to everlasting Righteousness and Equity , and to put down all Enemies under his Feet ; that so he may not only for a Thousand Years , which are to him but as One Day , but for Ever sit upon his Holy Hill of Sion , governing all Worlds with a Scepter of Holiness , as the LORD of LORDS , and KING of KINGS . Wherefore the Spirit of the Lord , which hath more , or less , in all Ages thus moved ( as in a particular Treatise on this Subject shortly to be Published is at large Proved ) upon the face of the meek and deep silent Waters , in the Souls of such , as have been first made clean through the Washing of the Word ; will certainly not fail to move upon them in this Last Age , in order to a New and Glorious Creation of New Heavens and a New Earth . And the Inspiration of the Almighty , which giveth man Understanding , may with some reason be hoped not to have been quite Exhausted in the former Ages , but that he will appear even unto Us , as he did appear unto Them ; opening Variously the Springs of all Spiritual , and even Natural Knowledge : and will thereby renew also those Noble Works , and Deeds of Royal Power , that he did in the days of our Fathers , the Holy Prophets and Apostles ; and in the Old time before them , even in the beginning of the Creation of God : Before Man had corrupted his way ; or had alienated himself from the Image of the Everlasting Light , and the Unspotted Mirror of the Power of God. While not having cut himself off from the pure Streams , flowing from the Glory of the Almighty , he might , as His Representative , Oversee , and Govern all the Creatures of this Globe , whether in the Earth , or in the Water under the Earth , or in the Air above it ; by virtue of that Soveraign Charter committed to him , Gen. 1. 28. Which Charter having been forfeited , the Divine Character expunged , the Seals broken , all the Ensigns of Royalty defaced , the Virgin Image deflowred , and the Angelical Life and Might exchanged for that contemptible weak Form , which we now wear , that is subject to the curse of Mortality and Sin ; It is again renewed to us , much more strongly than at first , through the Pure Humanity of Christ , which is exalted above all the Principalities and Powers in the Heavenly Places ; the express Character of the Father afresh imprinted , as in the very Forehead ; a new and everlasting Commission established , to go forth and act in the Tri-un Name of Father , Son , and Holy Ghost , which is sealed with the Heart of Jesus ; All the Royal Ensigns are redelivered , the Crown of Immortality , the Scepter of Righteousness , and the Love Imperial Standard of JEHOVAH ; the Violated Image is restored , the Image of the Beast ground to Powder , and his Number perfectly raced . So that the Bestial and Antichristian Kingdom being hereby brought to an end , a new Aera of the Kingdom of Christ doth there upon Commence ; first in particular Souls , then in the whole Family of the First-born , after that in the Great Assembly of the After-born , and so on till the whole Mass be Leavened and Transmuted by the Ferment of the Divine Nature , passing through the Glorified Body of Jesus , that is able to subdue every thing unto it self . This verily is that Kingdom , which is so much talked of , and so little every where understood , but less still pressed after : which is in this Book , and in that also of the Revelation of Revelations ( Published now ten years Ago , ) so Essentially and Fundamentally declared ; as nothing Higher , nothing Deeper can upon this Subject be ever laid down , whether in Time , or in Eternity . And because Solomon , ( whose Reign was as a faint Sketch or Type , of the Glorious Reign of the true Jedidiah , or Beloved of the Lord ) built himself a Royal Palace in Lebanon , which was a fruitful and a well-watered Soil , and most beautiful for its scituation , where he made Gardens and Orchards , planting in them Trees of all the variety of most excellent Fruits , also Cedars and Fir-Trees for Building ; with great Water-works , Pools of Water , and Fountains ; with a fair Tower also looking toward Damascus ; and with a Vineyard of Red-wine , where he entertained his Shulamite Queen , and her Honourable Women : Therefore is the Palace , or Mansion-house of the Great KING , the true Solomon , or Prince of Peace , here Parabolically represented to be raised up as in a New Lebanon , whereinto the Tabernacle of the Eternal Wisdom , coming down from God out of Heaven , with all its Furniture , is brought : and the Children of the Lamb's Bride are figured out to grow up by the sides of this House , as the Branches of a fruitful Vine , or as so many several Lillies , from one Stock , or Olive-Plants from one Root ; according to the manifold proportion and diversity of the Divine Seed cast into the Ground of Nature , by the Great Seedsman . Whence the expected Kingdom of the Messiah in Restored Nature , which is called the Kingdom of God , and the Kingdom of Heaven , is according to the Spirits Mystical Dialect , compared to a Vineyard , to an Olive-yard , to a Garden of Lillies , and to a Corn-field : and is expressed by the various figurations of a New Eden ; of a New Canaan ; of New Heavens and New Earth ; of Fountains , and Trees , and Plants of all sorts ; of Canals , Aqueducts , and Rivers of Pleasure ; of Tents , Palaces , and Temples ; of a Mountain , of a Rock , and of a City ; of Sion , Lebanon , and the Hills of Spices ; of new found Countries descended out of the Heavens , or by the Creating Word in the Divine Magia made to appear , as a new Sharon , and a new Havilah , and a Beulah ; of Jerusalem , of Bethel , and of the Southland of Etèrnity ; of the Pleasures and Grandeur of a Rich , Powerful , and Wise Prince , such as Solomon , and of all the Badges of Royalty , and Scenes of Magnifi●…t Glory , that do , as in a shadow , precede , attend , or follow the Marriage and Reception of a Royal Bride . But this Heavenly Kingdom , this Marriage-supper of the KING , this Inauguration and Coronation of the Lamb , and of his Bride , to the Kingdoms of the Earth , and to the lost Dominion and Soveraignty over the whole Six days Work , is not to be expected but after very great and mighty Preparations ; many forerunning Signs of the Son of Man coming to us in his Fathers Glory , and the Six Ascending Steps to the Throne of the Great Solomon . All which are most difficult to pass ; so that few , if any , have been able in many Centuries to hold out to the last Degree , or Ascension-step to this Throne . But they have fell short of the PHILADELPHIAN Crown , and of the high Prerogatives thereof , viz. the being made Pillars , and Principal Supporters , in the Descending Temple of the Most High God ; the bearing the Name of JEHOVAH , by an Essential communication of the Properties , Powers , and Dignities of their Eternal Father , opened to such in JESUS , and by a most Real , Intimate , and Vital Penetration of that most glorious wonderful Name , burning in the Bush of their Humanity , and putting forth it self in Imperial Acts and Deeds ; Their bearing the Name of the New Jerusalem-Mother that Free-woman which is above , and demonstrating livelily its Inscription , by an utter defacing of that of the Mother of Babylon , and of the Beast upon which she rides ; and by a Majestick environing Brightness as of the Sun , a subduing the Moon , with all that is sublunary and mutable , under their Feet , and a wearing upon their Heads a Crown of Twelve Stars , wherein so many Royal Pre-eminences and Ghostly Powers are contained ; The bearing the Names of the Foundations of this City , the Names of the Tribes of Israel , and the Names of the Apostles of the Lamb ; and the bearing lastly the New Name of Jesus , that ●…o Man knoweth but he himself , who with his own Finger hath written it on their Vestures , and on their Thighs , that so in all things they may be made like unto him their Head-Life , by the all-powerful working of His Spirit , with which they are sealed . There are but few found , who have so much as an Ear to hear what the Spirit saith to this Church of Philadelphia , the First-fruits of the Lamb : or even but to receive the Promises of the Holy and True One , who is now at this instant with the Key of DAVID , Opening gradually this blessed state in a few chosen Names ; so that none shall ever shut it more . And he is shutting up in such the Dark Abyss , and wrathful depraved Nature ; so that it can never be again Opened . But still fewer are they , who have not only an Ear to hear , but also an Heart and Hands to Act whatever the Spirit saith : and who dare to adventure on , to the laying hold of such a weighty Crown , as is that of the First-born . And even of those that do so adventure forward for this most High Prize , some do stop having attained to the First Degree , others rest in the Second , and others in the Third , as thinking that they are already got to the Sixth , and so want nothing but to be taken presently to sit with their Lord in his Throne . Some are willing at the end even of the first days work of Regeneration , or Spiritual Creation , to enter into their Sabbath : and without having passed the Works of the other Five Days , to sit contented with the first productions of Divine Light upon the Soul. Some who have beheld one , or two , or perhaps three Signs of the coming of the Son of Man , have not had patience longer to wait for all the Signs : but have thence peremptorily concluded , ●…hat he was come to them , and that his Kingdom was in them , before a Redemption has been wrought out from the lap●… Nature ; or before the very Head of the Serpent has been bruised in them , and slain by the Virgin Seed of the Wisdom of God , in the meek Second Holy Principle of Light and Love : which by the Inspired Penmen of Old , is expressed by that most soft , and yet most victorious Name JAH . Hallelu-JAH . For the prevention therefore of all such Miscarriages , and for the undeceiving of those who think it a light thing to be a King's Son , or a King's Daughter , it hath seemed good to the Most Wise God and Father of our Spirits to raise up , according to the necessity of this present day , an Instrument by him fitted , through many Fires and Waters , and through all manner of Temptations , both in the Heighths above , and in the Depths beneath , and immediately instructed at Wisdoms Oracle , for so great a Work , as the education of the King's Children , and the leading them up step by step to their Fathers Throne , that they may be Kings and Priests upon the Earth unto God , and unto the Lamb for ever ; and may from the Righteous Virgin Earth spring up as Plants of mighty Renown in a well-watered Paradise , and as Olive-branches , continually empty the Golden Oyl out of themselves , and drop their fatness , for maintenance of a Perpetual Light in the Sanctuary , that was before darkned . This will easily be seen to be the Drift of these Writings , by any one that is but a little skilled in their Dialect . And it is no contemptible Providence of the All-seeing Eye of Et●…rnity , that this Book , after having laid so many years as in the dust , should now come to be brought forth into the Light , in such a Critical Juncture of Time , and in this very Year , which is full of great Expectations on this hand , and on that . To which nothing is given me in Particular to say , but only this Word of Caution to the greedy Expectants and Waiter , for some Outward visible Revolution in Church or State : Let such be Sober in their Hopes , and take good heed to themselves of their Observations , or Calculations : and let them not lay too great a ●…ess upon any external Deliv●…ance how great soever , or upon the Rise or ●…ll of any Earthly Monarch , Potent●… , 〈◊〉 State : neither let them seek for the Kingdom of Christ in their own Will , nor according to certain preconceived Notion ●…d Images , nor binding it down to any Sect or Party in the ( so called ) Christian World : for they shall find i●… no where but in the Triumphant Resignat on of Jesus Christ. When therefore they shall be certain that they have drunk of the 〈◊〉 ●…me Cup which he did drink , that they 〈◊〉 passed through the strait and wrestling Gate of Death , that they are entirely passed from all their Own , into the Liberty of the Divine Will , and have broken down every Image and Boundary , that Man , as Man , hath set up ; then let them know that the Kingdom of Christ is near to them , and upon its very breaking forth in much Glory , Majesty , and Power . And when they themselves are thus got without the Walls of the Great City , Babylon ; then , and 〈◊〉 before , let them expect the Descent of the New Jerusalem out of Heaven . For most assuredly , to none but Virgin Souls ; to the true Nazarites , that for the Hope of Israel do wait in the Inward Temple Day and Night , with their Lamp-spirits ever burning , that so they may be ready to go forth at their Bridegroom's Call to meet him ; to the Lillies of the Vall●…y , who , though they neither Reap or Spin for themselves , are yet arrayed more gloriously than Solomon , in the Immaculate Robe of the Lord their righteousness ; yea to none but the Undefiled Doves , that are in him made all beautiful and fair , and that having washed themselves seven times in the Pool of his Blood , are thereby set apart , and redeemed from the Earth , to be His Companions ; will this Beloved City come down . Of the Truth of which every one must necessarily be convinced , that doth but consider seriously the Process that this Author hath been Led in , according as the same from these ensuing Memoirs may be gathered , in order to the drawing down the Powers of the Heavenly Worlds , and the unsealing the Fountain of the Holy Ghost , and the Book of the Refurrection . Neither can this Jerusalem Glory be dis●…erned by any others , or after any other method than is herein laid down from the Opener of that Principle , let them look never so long about , crying , Lo here in the East ! or , Lo there , in the West . For this High Promotion of Wisdom's Children cometh neither from the East , nor from the West ; neither out of the North , ( as some some are gazing after it at present , ) nor yet from the South . But the Lord cometh from TEMAN , where the glorious Virgin Principle is Unlocked ; whence the warm , holy , Supernal South-wind doth blow upon the Gardens of Lebanon , and cause the Spices to flow out ; whither the Patriarch Abra●…am always directed his Travels ; and where Jacob saw the Ladder of Heaven , and the Gate thereof . The Key of which Gate is there presented by the Hand of Divine Wisdom to all her Children , to whom she crieth aloud , standing at the entry of the Celestial City , and proclaimeth the Joyful JUBILEE ; inviting them to return Now from their Captivity , and Presently to come forth from the Tottering Babel , which is founded upon the Sands , and to enter with her Key into this City , which hath Foundations . For this She standeth in the top of the Heavenly Places , and putteth forth her Voice to them at the coming in at the Doors : for this She meeteth them in every Path , layeth hold on them that , having tried them with her Laws , they may enter in Hereby , and feast at the Table which she hath furnished for them . But , alas ! I see , that the most even of those that have been enroll'd under Her Discipline , will be not a little afraid to lay hold on this Key of the Kingdom , when it is reached out to them : and will shrink from it , beholding how large it is , and that it is made full of all Solid Gold ; even as this very Author did at its first Presentment , as thinking it impossible for any ever to bear the Weight of it . Besides this , there is a Mercurial Serpent which twineth himself about it , whose Life can be destroyed no otherwise but by the Royal Antidote of the Unicorns Horn. Let not any therefore think it a Light thing , or easily Attainable , to bear the Key of the Government on their Shoulders . But let them examin thoroughly t●…e several Progresses and Steps of this Author , in order to its Attainment ; that are Recorded for the space of about Six Years , in This present Volume . Of which it must be confessed that much has bcen Lost ; so that the Links of Wisdom's Chain may often seem to be broken . But as the greatest Architect , Statuary , and Painter of these Last Ages , is said to have become so Excellent , meerly by his Observations drawn from a most Imperfect Maimed Statue , or Bust , being the Work of a most Exquisite and Masterly Hand : so it is not at all to be despaired , but that there may be found also in This Day some of Rare and Excellent Abilities of Spirit , who , notwithstanding any Imperfections or Maimings of this Spiritual Register , or any Defects in its Exterior Habit of Languge or Style , may by the assistance of their Supream Tutor ' draw forth , even from the Disjointed Parts of This Work , such an excellency of Knowledge and Skill in all True Learning and Solid Wisdom ; that they may be found ten times better , and more Skilful , than all the Magicians , and Men of Fa●… that are in the Universities throughou●… 〈◊〉 Europe . For when Wisdom's Key is obtained , and her Book unsealed in any , according to the Process here described ; then may all the Depths of Philosophy , as well as of Divinity , and all the Hidden Treasury of Wisdom ; in All Worthy Arts and Sciences , be successively broken up . And thus , as from one Foot of the Rhodian Coloss , ( which is to This Day preserved ) every one that is but skilled in the Proportions of the Human Body , can exactly Calculate what the Whole should be , and Know thence how to frame one accordingly : so every one to whom God has given some good degree of Understanding in the Symmetry and Proportions of the Spiritual Body , will notwithstanding any Intervening Breaches , or Abrupt Transitions , be able hence to Frame some suitable Idea of the whole Design and Oeconomy of God , in the Manifestation of his Kingdom to Separated and Virginiz'd Souls . Now the Manifestation of this Divine Kingdom is Various in Several Persons , and in the same Person at several Times . Whence this Variety in the Descent of the Heavenly and Ghostly Powers , ( whether in this Principle or in another ) and of the Joys of the World to come , is here not unfitly Symboliz'd out by a Garden , or Paradise ; as it was by the King thereof himself in his truly Gracious Answer to the Penitent Thief . And yet more Expressively is this Flourishing State of the Lamb's Elect Bride Cipher'd to us by a Fountain of Gardens , or Paradises , planted with all Trees of Frankincense , Myrrh , and Alloes , and with all the chief Spices ; out of which the Royal Ointment is prepared for the Consecration of such Priestly Kings , as are to Reign upon the Earth in the Lamb's Nature , and Name . Which shall make all the Wild Beasts of the Forest to fly into Dens and Lurking Holes , and every Venemous Creature to hide it self from the Great Attick Iomin , in his Representatives , and from the Fiery Stream issuing out of his Mouth ; by which the Spirit of Antichrist , that Huge Leviathan , shall be utterly Destroyed . So will the Kingdom of Christ manifest it self , by a Gradual , but Total , overthrow of that of Him , who has Usurped all the Kingdoms of the Earth ; until all that which he has caused to be as a Wilderness by the Blast of his Poisonous Breath , be again Renewed , and made to be as the Garden of God , filled with Wells of Living Water , and Streams from the Upper Lebanon : A Garden giving forth all the Variety of Flowers and Fruits of Life , according to the Seasons , and according to every ones Essential Ground , and Internal Soil : a Garden in which there is not any mixt Tree , existing from the Root of the outward Elements , containing Good and Evil , Truth and Falshood , Light and Darkness ; but all whose Trees are Trees of Life , all whose Plants are Plants of Righteousness , all perfectly Good and True , All-beautiful and Lustrous . How various the Manifestation of this Lebanon-Kingdom will be , no Pen can describe , no Tongue can express . That is Various indeed : but the Manifester all the while is but One ; and the Essential Word of God , which is the Worker of all these things , is most Uniform . The Manuductions , Illuminations , and Inspirations are very different , but still there is but one Way , one Light , and one Spirit ; one Lord , and one God and Father of our Lord Jesus Christ , and of us all ; who in these last Days is about to appear yet more fully to us by his Son , setting him Openly upon his Holy Hill. Thus he who is the Abyssal Unity of all Beings , clotheth himself as with several Names , r●… forth in several Powers , weareth on his Head several Crowns , and glanceth from his Eyes several Lights . And yet there is but One Crown , One Power , and One Name , as there is but One Light ; which diffuseth it self in all the variety of Colours . Which Unity and Variety of Light is well to be heeded in the Reading of this Book , and of all other Spiritual Treatises whatever , of what Rank or Degree soever they be . For God sometimes appears in the Darkness , and yet in that Darkness there is Light : again he appears in the Light , and yet Darkness may be mixed with this Light , till the Perfect Day do spring from on High. Thus he appears to some at a distance , as in a great and strong Wind ; to others in an Earthquake : in both which Formes he eminently manifested himself through some , about the Beginning of the Last Century . Then after this , approaching still nearer , he apppears to a third sort in the Fire : as at this very Day he powerfully doth to some , that are known to Wisdom's Disciplehood . And lastly he demonstrates his Presence to some , as to this his Chosen Vessel , in a still small Voice , and in a sweet , gentle , lambent Flame . Sometimes God manifests himself to the Eye or Ear of the Receptive Heart , according to the several Properties , Operations , and Influxes of this or that Name , which he puts on ; of this or that Attribute , which he communicates ; of this or that Sphere , in which the Living Wheels of the Creatures before the Throne of God do move . Thus was he manifested to the Unregenerate Spirit of Balaam , according to the eficacy of the Name Shaddai ; who saw the Vision of him in this Similitude or Vesture , falling into a Trance : And this is the lowest sort of True Divine Prophesie . Then was he Manifested unto Abraham , unto Isaac , and unto Jacob by the Name of El-Shaddai : which is a much higher Degree than the former ; as that whereby is expressed , not only the Paternal Property in the Absolute Soveraignty of his Will , but also the Meek Love-Principle co-joined with it in a Federal Rite . After this he was manifested under the Law , at sundry Times , and in divers Manners , by the Most Essential , and Great Name of the Covenant , Jehovah ; but still according to the variety of the Vessel , and its fitness to receive the Emanations thereof , either in a High or Low Degree . Then lastly he was made known , under the Gospel , to the Apostles , to the Evangelists , to the Prophets , and to other Ranks mentioned in the Apostolical Epistles by the Name of Jesus : which Name doth Unseal , and Open that of Jehovah ; whence the Miraculous Powers did so abound in the Early Days of the Church , while there was Faith in this Name . But still it is the same One , Holy and True God that revealed himself both to the Vile Son of Beor , and to the most Heroick Father of the Faithful ; though not by the same Name . And he is nevertheless One , and having Appeared after Manner , and in that Name , to the Pro●…hets of Old , and then speaking after another Manner , and by another Name ●…n their Successors the Prophets . Neither would he be the less so , should he even speak to us , after another Manner than he hath yet spoken either to the Prophets , or to the Apostles : or should he make himself known to us by a Name , whereby he was not known to them . He is still the same , let the Vessel be never so Different : and is equally to be Adored and Believed , whether he takes up an Honourable or Dishonourable Vessel , Learned or Ignorant , Noble or Plebeian ; whether the Instrument be a Priest or Levite , Israelite or Proselite , Male or Female , Young or Old. Some has he called from the Plow , others from gathering of Sycamore Trees , and others from their Drag-Nets ; whom he has set over the Nations and over the Kingdoms , to Root out and to Plant , to Throw down and to Build up , by the mighty Power of his Spirit according to its various Operation , and Manifestation . It matters not what the Subject is , into which the Divine Influences are receiv'd , and through which they pass : even though it should be an Heathen , as in the Case of Jethro ; or a Brute Beast , as in that of Balaam . The Gradation nevertheless of these Influences may be computed according to the Scituation , and according to the Proximity and Remoteness of the Subject which is to receive them , from the Source , or Center of Divine Light , and according to the several Channels and Ducts that they must first pass through , before they are therein received . But the All-wise God is never wanting in the Preparation of such Vessels , as may be suitable for the Reception of such Degrees of his Light , as he designs to Communicate . And this Beautiful Variety is in the Writings of the Old Testament , and also in those of the New most Remarkable . For it is one Degree of Inspiration that Moses had , and another that Is●…iah had , and third that Daniel had . Neither is the Inspiration of the Writer of the Chronicles the same with either of these Three : And yet both the one and the other are all from the True Inspiring Breath of God. The Like may also be observed in the New Testament . But to Treat of this would require a large Discourse . What has been here already said , will suffice for the Wise in Heart ; that they may understand the Voice of the Lord their Bridegroom , when he shall call to them , in the Cool of the Day , and present himself walking in the Garden ; that they may not seek to hide themselves from him , but may walk therein leaning upon his Breast , and refresh themselves with its Flowers and Fruits , that do there present themselves to be Plucked . As for the Removal of that Great Milstone , which is thrown in the way , That God hath ceased to Reveal himself to Man since the Days of the Apostles , and that all Pretensions to the same are but Illusions , and at best but the Dreams and Fancies of a Natural Enthusiasm ; I am not very sollicitous , as well knowing that the same God , who hath already appeared in a most Wonderful Manner to give his Testimony to Souls concerning what hath been hitherto Published from the same Spirit and Instrument , will not be wanting Now to give his Seal lo This , or to what Hereafter may come to be Published : and even in a more ample and fuller manner to Vindicate his Honour , than he hath been yet known to have done since the Primitive Days of Faith. But howsoever the Wisdom of God may , with respect to these Particular Writings , shew it self at present , this Milstone must shortly be cast into the Sea. Otherwise the Kingdom of God , which we daily ought to pray for , can never come : And it is little better but a Mockery of his Name to sollicite him for the Calling of the Jews , and the Fulness of the Gentiles , and for Unity , Peace , and Concord to all Nations ; till this Beam be removed from before the Eye of our Spirits . For which End there hath been some while since a Treatise writ , to Prove not only the Possibility , and the Expediency , but even the Absolute Necessity of Divine Revelation , both Private and Publick ; as in the Ancient Times , so no less in the Present Time , toward the Restitution and Winding up of All Things : Which the Author of it undertakes to evince from plain and evident Principles , not disputed by the very Deists ; and having done with them , to Clear up many Passages throughout the Prophets , and throughout the whole New Testament , which are impossible , as he holds , to be Accounted for by any other Principles . But how Successful such a New and Surprizing Attempt may be , is entirely submitted to the Disposal of the Infinitely Wise God , when he shall order it to come forth , for his Honour alone , and for no other Aim whatever . And unless he gives this Order , and by his Blessed Spirit do Accompany it , let it never see the Day : And whatever disagreeable to his Glory , or Inconsistent with his Truth , may have at any time been sent abroad of such a Nature , let it moulder away in Perpetual Obscurity : and let it not be remembred by Him , when he maketh Inquisition , or even known among Men. But whatever is consistent with his Eternal Truth , and makes for his Glory upon the Earth in this Latter Day , let that break forth with mighty and irre●…istible Power , to the Confusion of all Flesh. Wherefore I do bow my Knees continually before the God of my Fathers ; that he would give me who Wri●…e , and Thee who Readest This , Wisdom that si●…eth by his Throne : and reject us not from among his Children , the Children of his Kingdom , and of his Right Hand ; but ●…eal us , against the Great Day of Temptation , which is coming upon the Face of the whole Earth , with the Spirit of Truth , the Spirit of Jehovah , the Spirit of Wisdom and Understanding , of Counsel and Might , and of a Sound Judgement ; Which is the Testimony of JESUS . That so by the Inspiration of this His Holy Spirit , we being Preserved against all the Illusions of the False Prophet , and the Subtilty of the twisting Serpently Spirit , for the Day of His Appearance ; may Perfectly Love Him , walking with Him as Enoch , or as John , in this Paradisical Garden , the Entrance whereto , that has been Shut up , is setting Open : and may Worthily Magnifie His Holy Name , even as in Heaven it is Magnified by the High Principalities and Thrones , and by the Harpers upon the Sea of Glass . To which Burning Sea of LOVE these Secret Spicy Walks will lead thee : while the Holy Angels and Perfected Saints will accompany thee all the way , reaching out to thee such fragrant Immortal Flowers , and such Refreshing , Transforming , and Transubstantiating Fruits , as do spring forth from the very Root of the Deity . Here therefore I would gladly leave thee . If thou art not already Entred , Wisdom calls unto thee Hereinto to enter , and to pass quickly the Sword of the Cherub : which she will assist thee to Break. But if thou art Entred , then Here abide , and Walk , till thou art brought to the Shore of that Sea , by this Experimental Traveller described , which will w●… thee over to the New Jerusalem . Where I with thee , and with all those that follow the Lamb , do long to sing , Glory to God in the Highest , &c. and to publish the Glad Tidings of the Kingdom of Our God and Saviour ; flying in the midst of the Heavens upon the Wing of the Dove-Spirit , and Proclaiming with a Loud Shout , FEAR GOD : AND GIVE GLORY TO HIM . FOR THE HOUR OF HIS JUDGMENT IS COME . Rev. 14. 7. Timotheus . January 1st . 1697. A TABLE OF THE CONTENTS . AN Account of the first Appearance of Wisdom's Star to the Author , pag. 17. Of the Book of Wisdom , sealed with three Seats pag. 19 , The Key of the Great Mystery , p. 22. The Mystery of Rebeccah , and of Jacob's obtaining the Blessing , unfolded , p. 25. The Mystick Death , p. 32. Wisdom's Flaming Heart , with the Budding Tree for Transmutation , p. 34. The Mystery of Laban and Jacob , or the strife of the Sensual and Supersensual Life , p. 37. The Faithless and Faithful Dalilah compared , p. 42. The true Nazarite , p. 43. The Book of Life , and the Book of Death , p. 46. The Divine Angler , p. 49. The Magical Journey , with an account of Wisdom's high Stone of Wonder , p. 53. The Eternal Matter of this Stone , together with the Chain of the Creator with the Creature , p. 64. An Expostulation of Wisdom's Pilgrim , p. 66. The Voice of the Bridegroom , p. 67. The Answer to the Spirit of the Soul , p. 68. The Reply of the Bridegroom , ibid. Thi Preparations of the Second Marriage , p. 69. The Shulamite's Debate , p. 72. Wisdom's Charge to the Shulamite , admitting h●…r into the New Mystical Paradise , p. 80. What is required to a Divine Association , p. 85. An Experimental Re●…lation of the Lords Day , and of being in the Spirit , p. 86. The Hidden Mystery of Faith's Seed , p. 88. Wisdom's Call , and Direction for the Tabernacle Building , p. 91. The Holy Composition Oil , p. 101 , 102. The Garden of Beulah in the Land of Havilah , p. 105. The Origin●… and Nature of the Royal Ghostly Power in the Tabernacle-Body , p. 117. The Renewed Spiritual Wooing , p. 120. The Mystery of Spiritual Sol and Venus , or the two Hoavenly Tinctures , Male and Female , p. 124. The going up from the Low Valley towards SION-Hill , p. 126. A great Combat of the Dark world against the Ascending Traveller , p. 131. The Lamb worried by two Dogs , p. 135. A Visional Manifestation of the Various Growths of the New Birth , before the Winged Power ●…f the Holy Dove , p. 136. A further Declaration , and Demonstration of this last Fixed State , and of the Power of the Holy Ghost , p. 137. A Preparation for fresh Assaults from the Dark Kingdom , p. 140. A Memorandum , how the Leviathan Spirit ●…nded the Author's Companion , which caused a mighty Conflict for several Days : and how he came to be again Restored , p. 143. The Application hereof made by the Witness of the Tabernacle , p. 150. Fresh Instances and Encouragements from the Spirit of Wisdom , p. 15●… . The Union of the Zeal of Phineas with the Nazarite Purity , p. 156. A Br●…viat of some late Perils we were in , p. 157. The Divine Appearance from Mount Perazim , p. 163. The Unicorn-Power , p. 164. A seasonable Caution against Treachery , p. 165. A P●…servative against Dark Magick , p. 166. The Allegory of Balak and Balaam , ibid. The Case of Jacob's Servitude , and Deliverance , p. 167. The Cloud of Glory upon the Spiritual Tabernacle , p. 170. Of Maimed Births , p. 171. The Foundation Stones of the Holy City , p. 172. Wisdom's Rock of Glory , upon which it is founded , p. 173. The twelve Foundation-Stones that every one is to bear , who is thereinto admitted , p. 178. A Call to this Searching Spirit from out of the New - Jerusalem , p. 183. The Reason of the Scituation of its Gates , p. 185. Another Call to this Ascending Spirit , p. 187. The Descent of the Jàsper-Stone for this End , p. 188. The Tree of Life , which is Three , and One , p. 189. The River of Sion , p. 190. The Spirit 's Eccho to Wisdom's repeated Call , p. 192. The earnest Expostulations of this Spirit , with her Mother , and with her Beloved , p. 193. The Nazarite-Diet for the Jerusalem-Born Spirits , p. 195. The Voice of the Bridegroom to the Spirit of the Bride , after she had found an entrance into this City , p. 198. The Bridegroom 's further Admonition to her , and to the Jerusalem-Waiters , p. 201. The Love Chain , 203. The Chariot of Elijah , p. 204. The New Book Opened : or , the Everlasting . Gospel of JESUS , containing the Process of the Regeneration , in his Mystical Incarnation , Death , Resurrection , Ascension and Glorification , p. 206. The Paradisical Sowing , p. 207 , 211. The Spring : or , the Resurrection , p. 208. The Ascension of the Bridal Spirit , p. 209. The Glortfication of the same , p. 210. Another Seal of this Book of Life opened : or , an Experimental Passage through another Death , p. 212. Quench not the Spirit , p. 213. The Mocking Ishmaelite , p. 214. The Magdalen Waiter , p. 215. The Salutation of the Risen Jesus , p. 216. The Immutability of the New Creature , p. 219. The Witnesses of the Resurrection , p. 220. The Immediate Robe given to the Risen of Jesus , p. 221. The Wonder-Birth , p. 223. It s Education , p. 225. The Book of Prophecy , and of Life to be eaten down , p. 226. The Food from the Altar ; p. 228. Aurora : or , the Day-spring from on High ; p. 231. The Threefold Appearance of the New Adam : or , the Three Degrees , p. 233. The Ocean-Treasury , p. 237. A Digression concerning the Communication , and Interpretations of Magical Representations , p. 238. The Passage to the Mountain of Pretious Stones , p. 241. The Sapphire-Stone , p. 243. The Spirits eager Search , and Sighing after this Treasure , p. 244. The Oppositions made from the outward Astrum , p. 245. The Holy Root of the Magical Life , ibid. The Globe of Light : or , the Perfect Day , p. 247. The ●…ight of Paradise , compared with that of Mount Sion , p. 249. The End of all Things at hand , p. 251. The Fall of Babylon , p. 252. The Magical Seals , p. 253. The Restoration of the Magical Might : or the Spirit Ascension to the Monnt of Olives , p. 256 The Extirpation of the Imaginary Root , p. 258. The Superimaginary State , ibid. The Eternal Stillness ; or , the Rock of Power . p. 262 , A Vision of God's Flaming Eye , p. 263. The Interpretation of the Vision , p. 265. The Believing Rest , p. 267. The Lily of Faith , p. 268. The Flying Banner , p. 270. The Parting Principle : or , the Shooting of the Gulph , p. 271. The Box of Spikenard : or , Divine Love , p. 275. The Blessing made a Curse : or , the Ark in the Temple of Dagon , p. 276. The Travelling forward of the Ark of the Presence , p. 277. The Joseph's Blessing , p. 278. Joshuah : or , the Conquering Worthy , p. 280. The Ark-Drivers , p. 281. An Appearance of the Personal Humanity of Christ , and of the Father's Glory , p. 282. The Arcanum of the Holy Ghost taught by Christ , p. 283. Take heed of Pilate's Spirit , p. 285. The Rules of Merchandize , p. 288. The Oracle within the Veil The Michael-Unction , p. 293. The Opening in Heaven of the most Holy Place , p. 294. The Seven Compassings , p. 298. The Golden Fleece , ibid. The Uncloathing of Joshua the High-Priest , p. 299 A 〈◊〉 against the Composition-Poyson , p. 303. The Consubstantiation of the Heavenly Bread , p. 304 The Gourd , ibid. The Jubilee , 305. The Covering of the Son of Man , p. 306. The Pot of Manna , and the Bowl of Oyl , ibid. The Fair Achsah presented to Othniel , p. 307. The All-Golden Grain : or , the true Masculine Spirit , p. 309. The New Creation , p. 311. A great Battel against it , from the Dark and middle Worlds , p. 31●… . A Renewed Evidence hereupon of the Resurrection Body , p. 316. The Dew of Hermon , ibid. The Swan-like Washings , p. 318. The Return of the Beast to the Lake : and the Chaining up of the Dragon , p. 〈◊〉 , 323. The Name a●…d Mark of the Lamb , p. 321. The Guardian Eunuch , p. 324. A s●…t Battel from the Outward Worldly Principle , p. 527. The Captain of the Lords Host appears to the Combatant , p. 329. A Call to the Shulamite , p. 350. The Shulamite's Obedience so this Call , p. 331. The Blessing of Zebulon , p. 332. Vision and Fruition , p. 333. The Golden Globe : or , the New Mold of Imagination , p. 334. Rules for the Government of the Imagination , p. 337. The Lamb's Book , p. 340 , 344. The Lamb's Feast , p. 341. Ejaculations after the Lamb 's Great Appearance , p. 345. His Fountain-Body unsealed , ibid. The Golden Mist : or , the Circling Breath of the Deity , p. 346. The Holy Incense , p. 349. The Healing Word , p. 352. The E●…postulation of the Spouse , p. 354. The Bridegroom's Answer by his Spirit , p. 357. The Marriage-Union , p. 360. The Working Mines , p. 362. The Divine Chymist , p. 364. The Chrysolite , p. 366. The Virgin in Labour to bring forth her First-born , p. 367. A R●…sentation of the Lamb , and of his Bride Triumphant , p. 369. Her Cup of Blessing , p. 372. The Royal Purchase ; p. 374. Wisdom's Wardrobe : or , the Virgin Rayment , p. 375. Repeated Cautions and Reproofs from the Importunate Lover to his Beloved , that she might hasten out of the Land of her Captivity , p. 376. The Eunuch-Spirit : or , the Sabbath of Rest , p. 380. A New Onset , causing an Interruption in the Spiritual Calling , p. 382. The Sabbatical City , p. 383. The Breaking through of the Divine Glory , p. 384. The Oracular Glory , speaking Mouth to Mouth , p. 386. The Ministration of Elisha , p. 387. The Comforters Message from the Bridegroom , p. 392. The Day of the Spirit , p. 394. A fresh Attack against the Spirit of Faith , p. 396. The Covering of wrought Gold interwoven with Scarlet Silk , p. 397. The Caterpillars , p. 399. The Vi●…eyard : or , the Magical Ground , p. 401. The Weighty Drop , p. 403. The Life of Divine Soveraignty : or , Man is become as one of us , p. 404. The Gods ascending out of the Earth , p. 406. Ahasuerus . or , the King as the Banquet , p. 408. Esther's Preparatory Fast , p. 410. Her Feast , and Petition , p. 411. Mordecai and Haman : or , the Princely Spirit of Faith , and the Insulting Spirit of Reason , p. 413. The King's Answer to Esther's Petition , p. 416. The Flying Horse of Power , ibid. The United Crown : or , the Nazarite Covering , p. 418. The Burning-Wheel : or , the Spirit 's Workmanship , p. 419. What it is to be a Standard-Bearer of the Spirit , p. 420. The Seraphim covering the Wheels of Nature , p. 421. The Progress of the Wheel-Work , p. 424. The Cherub-Tent , p. 425. The Way of the Spirit cleansed by the Cherubim Oracle , p. 426. Wisdom's Armory disclosed , ibid. It is broken up by the Mighty Cyrus , p. 427. The Sign of the Son of Man , p. 430. The Binding of the Four Winds , p. 432. The Olive-Tree : or , the Sealing of the Deity , p. 433. The Mystery of the three Heavenly Witnesses , p. 435. The Ternary of Witnesses on the Earth , p. 437. The Unity of these Three , p. 439. Adullam : or , the pure Virgin-Tabernacle , p. 440. The Great Day-Star , p. 442. The Ark floating upon the Waters of the Sanctuary , p. 443. The Seven Sealed Doors , p. 444. The Transmutation into Birds , p. 445. The Interpretation hereof , p. 446. The Accusers Opposition to it , p. 449. The Victory gained by the Spirit of Faith , p. 450. Another Defeat of his Dark Magick , p. 451 , 455. The Basis of the First and Second Creation , p. 452. The Birth of Immanuel guarded against the Dragon , p. 454. The Coming of Elias , p. 455. The Conquering Bow : or , no Conquest , no Portion , p. 457. The Sword of the Lord in Gideon's Hand , p. 458. The Fruits springing from One Eternal Element , p. 461. The One Elementary Body , p. 461. The Garden-Plantation , p. 463. The Olive-Berry , p. 464. The Strong Force of United Spirits , p. 466. A Resolution of some Queries relating to the Wonder-Woman , p. 468. The Wilderness-Temptation : or , Floods of Jealousie cast out against the Woman , p. 476. The three Ghostly Bodies , p. 479. The Three Distinct Births of the Spirit further unfolded , p. 480. A Prolongation of the Outward Life , promised to some that are to Open the First Seal , p. 484. The Messengers of the Isaac-Birth , p. 485. The Excellency of this Third Birth above the two former , p. 487. The Young Elephant , p. 091. A Letter of Resolution in Answer to some Objections sent from a Learned Physician to the Publisher hereof , upon occasion of the English Edition , of The Letter to some Divines , concerning the Question , Whether since Christ's Ascension , God doth any more Reveal himself to Mankind ? And may for the like Reason refer to this present Work , p. 493. How are Spirits to be discerned ? p. 499. Two Testimonies for the Ministration of the Spirit Revived . The Testimony of Dr. J. P. the Author 's Follow , Traveller . The Testimony of Mr. T. B. An Advertisement . WHereas in the Year 1683. there was Printed a Treatise of that Inlighten'd Philosopher , and Profound Divine Dr. John Pordage , this Author 's most Intimate Friend , entitled , THE OLOGIA MYSTICA ; or the Mystick Divinity of the , Eternal Invisibles , viz. the Archetypal Globe , or the Original Globe , or World of all Globes , Essences , Centers , Elements , Principles , and Creations what soever ; wherein many Deep and Hidden Mysteries have been Unfolded from a Ray of the Divine Light ; and the same , though Published with , great Disadvantage to the Author's Memory , and the Great Things therein deliver'd , has excited in several Searching Spirits are eager and longing Desire , to see the rest of his Writings made Publick , This is to give Notice , that Leave having been at last obtained , after many reiterated Solicitations , from the Executors of the said Dr. John , and of Mr. Francis Pordage , the Publisher of this Book will undertake to Gratifie the World with all the Theological , Theosophical , and Philosophical Works of the said Illuminated Son of Wisdom , which are come to his Hands ; if there shall be any suitable encouragement given to such a Design . The Titles whereof are these that follow , viz. Mystica Philosophica ; or , a Treatise of Eternal Nature , wherein the Distinction of God from Nature is Discussed , and many Weighty Questions , both Physical and Divine , relating especially to the Human Soul , are Resolved . The Angelical World : or , a Treatise concerning the Angelical Principle , with the Inhabitants thereof , and God in this Principle . The Dark Fire World : or a Treatise concerning the Hellish Principle , with the Inhabitants , and Wonders , and God manife●…ting himself in this Principle . A Treatise concerning the Incarnation of JESUS CHRIST : Wherein all the Present Controversies in this Particula●… are Discussed , by a Lover of Truth , who desires to hold the Just Ballance with the Even Weight . A Discourse concerning the Spirit of Eternity , in its First Being . 〈◊〉 : or Spiritual Discoveries . Experimental Discoveries concerning 〈◊〉 of Natures , of Essences , of Tinctures ; of Bodies of Persons , and of Spirits . Solomon's PORCH : OR THE Beautiful Gate of Wisdom's Temple . A POEM ; Introductory to the Philadelphian Age. WHEN Sinful Man first left the Blissful Seat , Outcast , forlorn ; from all that 's Good or Great , From Virgin-Purity , and Virgin-Love ●…anisht , and Doom'd round the curst Earth to rove , ●…n Bestial Image vile ; the Fiend within ●…ossession took , without the Beast was seen . God's Temple wasted lay : His Image bright Thick-veild in black Egyptian Shades of Night . That Glorious S●…inah which Erst did shine ●…n His clear Soul ; the once All-beauteous Shrine , ●…he Seat and Mansion of th' Eternal Trine ; How is it ●…ed ! its finest Gold how dim ! ●…ts Sto●…es pour'd out , its Precious ●…rim ●…cular no more , all clouded lies ; ●…here Demons now their Oracles disguise . ●…rom Heights of Bliss to Deeper Woes he fell , ●…ll falling , sinking still down tow'rds the Abyss of Hell. ●…his cou'd●… thou not behold Almighty Love , 〈◊〉 Compassions dear , thy tender Bowels move : ●…ty and Mercy move . The Heavenly Bride 〈◊〉 torn from Her new Lover's side , Her Bridegroom cou'd not thus forgo . Her Eyes In Pearly Dews distilling , as he Dies One parting Glance She threw : Fast hold it took , And stopt him sinking : Caus'd him back to look Repentant . Deeper then , the Heavenly Ray , Wing'd with Loves Fires , more piercing , makes its way : God's Light and Love conjoyn'd ; e're long to dwell Within him , in the blest Immanuel . Till then content in Tabernacles low , show . And Temples made with Hands , some gleams of God to They Travel hand in hand thro every Age In poor Disguise and humble Pilgrimage : With only Types of Rest at every greater Stage . One glorious King , the Virgin did descry , Enamour'd , courted , entertained her high : She staid a while ; all Blessings round her fly . He would have had his Deitess enshrin'd With Earth's Magnificence in one combin'd . A glorious Temple structure rends the Skie : The World's Amazement : little in her Eye . Departing yet , this Favour high We deign Said She , be Thine a Type of our Returning Reign . This House a Draught in Miniature shall be Of an Eternal Temple Rais'd by Me. This Revolution finisht , on they go Now Downwards , back again to Scenes of Woo , Thro' Deaths still conquering Death ; where e're they ca●… Pierce deeper ; and take faster hold of Man. Till in the Virgin meek she found abode More chast ; and Lodg'd in her the Infant God. Here , by the O're-shadowings of the Heav'nly Dove , She unlocks the Centre of Eternal Love. Here Light and Love , but scattered in the Earth Till now ; unite their Beams , and to a Birth Proceeding , one bless Humane Offspring Crown With Godhead-Power ; Whose Kingdoms vast Renow●… Through Infamy , Anguish and Death must Rise : A bleeding Victor ; a Triumphant Sacrifice . Here a true Living Temple they enjoy'd , Delighted , Rested in , which though destroyfd In outward frame the Grave could not with-hold , From rising Glorious ; brighter far , ten Thousand-fold Hail Sion s Joy , her precious Corner-stone , The Heavenly Salems true Foundation , The God , the Man , the Virgin all in One. The Builders thee refus'd ; but thou the Head Supream , and we 're thy happy Members made : Strictly compacted into one ; the whole One Body in thee , one Heart , one Life , one Soul. ●…re long , i th' next great Revolution , When the fair Virgin Pilgrims Stage is done , Her Travails ended , and her Garland won ; A Temple Glory of Living Stones to rise ; Whose Base shall fill the Earth ; whose Head the Skies . Love yet can't triumph here , without its Mate , Till Light and Beauty too become Incorporate . Thus still disguis'd to this great Stage they speed , Contented still to suffer , grieve , and bleed : Bleed in their Members dear . Through all they move Up Hill , to Triumphs hasting . Now the Dove Assistant powerful joyns ; in each pure Soul. Oreshadowing , Christ to form . Spight of controul From Daemons malice , or fierce Tyrants hate , God's Image , Light , and Life , they here create : Still spreading , Tincturing deep ; till all 's Divine ; And Christ in ev'ry ●…eature , ev'ry line , Appearing , shall ev'n Here through Soul and Body shine . In vain Hell's Obstacies and Bars oppose : Each Seal the Conquerors as they pass disclose , The Last Now Opening , when the Spirits Day Its Powers uninterrupted shall Display . See , see , the Virgin sends a Previous Ray. From thy dark Cell now great Bohemius rise ; Tutor to Sages ; Mad to th' Worldly wise . Wisdom's first distant Phosphor , to whose sight Internal Natures Ground , all naked bright Unveils , all Worlds appear , Heavens spread their Light Early , thou risest Glorious : but in Clouds Thick set , not sent to th' Vulgar , nor the Learned Crouds Of Reasons Orb , too Low : none thee descry ; None but the well purg'd Mystick Eagle-Eye Of some few Anchorete Elected M●…gi . Here all past Sages veil and disappear . Ev'n Mallebranch beads beneath his Weighty Character ; To Thee resign'd : and t is but just , for He Draws all from one small Rivulet of Thee : Fountain of Science , Art , and Mystery . Where Stagyrite , Hermes , Plato , all combine , De Carte in evr'y Page , and Boyle in ev'ry Line . And yet Alone , by Eminence , The Divine . By whom advis'd the Firstling Flocks small Band Prepare , well Trim their Lamps , and ready stand . ' Midst whom for pious Zeal and forward Car●… , Great Pordage with thy Generous File appear . Adventrous Worthies , set i th' Forlorn Hope With Hell's outragious Malice first to Cope . Furious the Dragon storms , all methods tries , Ev'n by false Magick dark incrept To crush the Royal Infant Spirits rise . But on they charge undaunted , strive , and Pray , Believe , Watch , Bleed , and Travel ; force a way For entrance , and foretast the Glorious Day . As th' Dark breaks loose , still the Light World 's display'd . By th' Virgins Magick Wand the cursed Fiends are laid : Pure Spirit breath's : New Senses open flye ; They see ; and all with joynt Assent , Hail Great Bohemius cry . All 's True ; we bear thee Record : Hail to thee , Fountain of Science , Art , and Mystery . At last Great Hero throw off thy undress : Speak , condescend familiar . Now , no less , A Cherub-Seraph , towring , flaming high Is sent thy Veil to rend , thy Gordian Knot to untye . Commander sole of all the Graceful Charms That flow in Language , Passion , Harmony , Attempered just . In summ , Second ●…o Thee . The Wondrous Taylor now Revolves again Ardent , Seraphick and with tenfold Fires : Thunder , and Fire , and Love compose the Name , How should it then not breath Harmonious Powers , Or want Empyreal Flame Through whose clear Stile in each Transparent Line , Thy rough cut , well-set , Polisht Diamonds shine ; Each Page outstreaming Light , & kindling Love Divine . All Barrs remov'd at last Heavens Dawn appears , The Virgin blushes round the Hemispheres . Shedding Celestial Rosie Tincture pure , From Sharon's Spicy Beds ; of radiant Hue : Mixt with her own fair Lilies Silver Dew . The Morning-Star , true Venus , high Aspires , Darting on ev'ry side , unblam'd and free , Her gracious glittering , lambent , amorous Fires . Bright Morning-Star of Gods Eternal Day ! For this we shout aloud , we Sing , we Pray Amen , Hosauna , Hallelujah . Ah dear Divine Urania now be kind ; Speak thou , and leave the wretched Man behind . THE Glorious Aera Now , Now , Now begins . Now , Now the Great Angelick Trumpet sings : And Now in ev'ry Blast , Loves Everlasting Gospel Rings . The Glad Triumphant Sounds Through Vales , ore Hills rebound ; Glory to the Eternal King of Kings . Glory to the Eternal King of Kings : The Glorious Aera Now , Now , Now begins . O may through me the Mighty Trumpet sound ; And spread its Fame the Woods and Plains , The Isles and Seas around . Let Sportful Eccho's play , And Dancing all the way , Swell and Intune the trembling Sounds anew : All well-tun'd Voices raise To Great Elch●…jahs Praise ; Peace to All Worlds , Dear Love to Man , to God his Honour due . O may through me the Mighty Trumpet sound , And spread his Fame the Woods and Hills , and Plains , Tho Isles and Seas around . Proclaim aloud the mighty Jubilee , That sets each World of Captives free : Proclaim , Proclaim the mighty Jubilee . Let all the Heavenly Nine Wreath Arm in Arm entwin'd ; All in one high Love-labour'd Song agree : Let Muse and Grace combin'd With Harmony Divine , In sweetest Consent , perfect Unity Melodious Voices joyn . Proclaim , Proclaim the Mighty Jubilee , That sets whole Worlds of Captives free ; Proclaim , Proclaim aloud the Mighty Jubilee . Hail Morning-Star of God's Eternal Day : For this we shout aloud , we Sing , we Pray , Amen , Hosannah , Hallelujah . O Bless the Dawn , salute the Morning-Star , Thrice bless the happy Womb that bare Sophia's Darling Child , Lustrous , All-charming , Mild ; Bless , Bless , and Kiss the Daughter fair , And for the Nuptial Bowers prepare Of God's Eternal Bride ; Bless , bless the happy Lovers by her side . Arise ye Lovers true . Arise , arise ye wondrous few ; Apparitors Divine ; ordain'd , fore-sent , Heavens beauteous Virgin Queen To attend and Usher in ; The Mother to Adore , the Bride to Complement : Blest Virgin , Mother , Bride in One : Thrice sacred Band of Love , and Mystick Union ! Arise , arise ye wondrous few , Arise ye Lovers true . Long in in glorious Ease obscur'd ye lie , Despis'd , neglected ; yet neglecting too , Nor caring what the Impious trifling World Could either say , or do . Orelookt by Man , yet Lov'd , and favou●…d high In Heavens Regard , and God's Auspicious Eye . Whom neither high Preferments Charm can move , Ambition Fire , or Beauty prompt to Love ; And yet to Love most true . Out of the Everlasting Virgin 's Womb , Sons of the Morn already born anew : Born into Time. And Wing'd at will to ascend the Aetherial Clime , Angelick Men , Imbodied Seraphim . All Captives to the blest Sophia's Charms ; Thro Wisdoms Mazes bright , Wandring in Tracks of Light , By her still guided and exempt from Harms : Still kept From mazy Errors tangling step , From Paths untrue By her fair Silver-twin'd Mercurial Clue . Dear Captives to the bright Sophia's Charms : And yet more loudly to proclaim Transcendent Love's and Beauties Fame , Long wrapt in the Divine Urania's Arms. Wrapt in the Dear Divine Urania's Arms , Plundring her Sweets , and Ris●…ng all her Charms . Ye wondrous few arise , God's Heralds true ; throw off your mortal Guise , Now lift your sweet , loud , speaking , Trumpets high , Now let your ●…ocund Levets fill the Sky ; Tell , tell the drowsie World their God is Nigh . Now let Eternal Song unbounded flow With Torrent deep , serene , Majestick , flow ; Disdaining Arts Controll Like Heavens full spangled Canopy , Most Nice , and yet most Free , Rang'd by Dame Nature's artful Liberty . Let evr'y Point a Star , each Line In Constellation shine ; Each Living Word a Soul : In Thousand differing wayes , Varying to God new Praise : Now , Now let your Inspir'd Seraphick Strains In mighty Numbers Roll. Proclaim , proclaim the Gracious Jubilee : And set the Sin-bound Captives free : Proclaim , proclaim the gracious Jubilee . O may through me the mighty Trumpet sound : And spread its Fame the Woods and Plains , The Isles and Seas around . Let Sportful Eccho's play , And dancing all the way , Swell , and In●…une the trembling Sounds anew : All well-tun'd Voices raise To great ELCHAJAH's Praise , Peace to all Worlds , dear Love to Man , to God his Honour due O may through me the mighty Trumpet sound ; And spread his Fame , the Woods , and Hills , and Plains , The Isles , and Seas around . And ye fair Virgin-Daughters of the Morn ; ●…on's first Blossoms ; from New Salem born : High Paradisial Nymphs appear , The Virgin Queen's attendant Graces dear : Hast , hast away , And joyn your Powers unanimous to Proclaim The Wondrous Year ; The Great , the Good , the Now-Revolving Day ; Full Period-Circle bright , of Endless Fame . Ye Paradisial Nymphs appear ; The Virgin Queen's , Attendant Graces Dear : Sions first Blossoms ; from New Salem born : Rise ye fair Virgin-Daughters of the Morn . Arise and Shine Illustrious Troop of Heroin s Divine ; Celestlal Amazons ; untaught to yield , With Heaven-Aspiring Ardors , sprightly vigor filled . In this , The Virgin 's Day , most forward ; bent Zealous their very Hero's to prevent . In Terrible-Majestick-Gay Parade , Hell 's fierce Imbattel'd Legions first t' Invade : With Orient Beams of Light , Scattering the Misty Gloom of Night ; And chasing every black Infernal Shade . Arise and Shine Illustrious Heroines ; Cherubick Phalanx bright of Amazons Divine : Arise , Arise and Shine . Yet tho' deep skilled in Spirits War-like Arts , Nature has fram'd , Love Arm'd ye , too too free ●…ar deeper Wounds , to give ; and nobler Darts To fix in pure and captivated Hearts . In whose High-tinctur'd Forms harmonious move The fiery quick Serpentine Energy , Charm'd by the mildness of the Peaceful 〈◊〉 , Inviting still to Love. Contraries here agree In strictest Unity , Each other to improve . The fierce and powerful Sting , and lofty Spire Co-mingling to ex●…t the Amorous Fire . You at whose Presence Mortal Beauty must Abscond , and in Confusion kiss the Dust. Beauties too flaming Bright To be endur'd by Humane Sight : Which but unveil'd would quench the Inferiour Outward Light. The Glances of whose Eyes are Lucid Beams , In-drawn from the All-radiant , One , Divine , Superca Iestial Sun : Where his full Streams , Pointed in Central Union , Himself produce in Lustrous Image fair Of his Belov'd Eternal Son. Henee darting ev'ry way In each reflecting subdivided Ray , The little Loves intranc't With innocent and wanton Dance , Thousand enshrin'd celestial Cupids play . From whose Coralline Lip Angels their Spicy Draughts of Nectar sip ; Quick darting the divine Love-flaming Kiss , In free Enormous Bliss . In whose fair Cheeks the Tinctures pure combine : The matchless Diamonds sparkle Paler Bright ; And in their Orbs of Light Enchase the Glittering Rubies Sanguine Flame ; In radiant Blush of Modesty Divine , Exempt from Mortal Shame . Here Re-aspiring from their humble Vale To meet the inclining vigorous scented Male , In their Dewie Fruitful Bed , Their Sharon Rose the Virgin Lilies wed . Whom , as with strict Embrace inwrapt , They lock within their Flowery Lap , A Stock of Graces numberless proceed ; A Spring of lesser Beauties breed . The clear tralucent Forms all Shade disdain , Disclosing freely to be seen , The Wonder-World within ; Each Argent Nerve , and ev'ry Azure Vein : The beauteous Love-Eye burning in the Heart ; From whence Loves Centres endless multlply , As thick-set Spangles of the Sky , Raising a Sting of Joy in ev'ry Part. In ev'ry Point a Venus bright ; Each Star a World of new Delight , Opening an unexhausted Spring of Bliss , Each Nymph her self a Paradise . So fine , so pliant the external Mould , That ev'n therein the brighter Soul , With all its Graces Train , Imprints it self distinct and plain , And as in Fabled Streams , Where Silver Currents roll On Orient Pearl , and Sands of Gold ; Displays her rich inestimable Gemms . Which free exposed to view In their untarnisht native Hue , Reflex thr●… Bodies Chrystalline , In their transparent Mirror shine . But deeper yet and more amazing Fair Out-shines , out-flames thro' her , Express , the Only Sons refulgent Character . Now , now ye Paradisial Nymphs appear ; The Virgin Queens Attendant Graces De●…r . Arise , arise and shine Illustrious Brigade Of Heroines Divine ; In Terrible-Majestick-Gay Parade : With Orient Beams of Light Scatter the mi●…y Gloom of Night ; And banish every black Infernal Shade . Arise and shine Illustricu●… Heroines , Cherubick Phalanx , bright of Amazons Divine , Arise , Arise and Shine . Hast , Hast away , And let your well-trim'd flowing Tresses fair , Waving in wanton Ringlets , Gild the Air ; Ont-beaming Sun-bright with pellucid Ray : And as they loosely move , Fan'd by fresh Odorous Gales of Love , With Heavens warm Gentle-breathing Zephirs Play. Hast to Proclaim The Great , the Good , the Now-Revolving Day ; Amen , Hosanna , Hallelujah . Hast to Proclaim The Period-Circle Full ; of Endless Fa●…e : The Great , the Good , the Now-Revolving Day : For this we shout aloud , we sing , we pray , Amen , Amen ; Hosanna , Hallelujah . Hero's fall back again , Lead up the Virgin Train , And Hand in hand as Love-pair'd Twins advance In Sacred well-pac't Mystick Dance , Tracing on holy Ground , Circling Jehovah's Altar round , Where Ay Love-Incense burns , Goodness and Grace abound , Whence Living Coals out-fly , Generate and multiply , Seraphick Ardors ev'ry way to impart To each bright-flaming and Love-melting Heart . The quick Celestial Fire 's Straight their Sweet-warbling Tongues inspire , While ev'ry Voice and ev'ry Trumpet sings , Glory to the Returning King of Kings ; Lov 's Golden Aera Now , Now , Now begins Now , Now in ev , ry Breath , in ev'ry sound The Universe around . Loves Everlasting Gospel rings : Glory to the Returning King of Kings ; Loves Glerious Aera Now , Now , Now begins . Fresh springing still th' Inspir'd Harmonious Vein ; Tunes up to higher Key and loftier Strain ; In more Inchanting Layes , Varying new Hymns of Praise , Jointly th' ascending Voice and Soul to raise : Ev'n till they both aspire , And join with the Seraphick Quire ; And under Gods bright Eye In Influence serene they lie , Dissolv'd in Rapturous Hallelujahs . As that sweet little Chorister that flies , And singing mounts the Skies ; Till all his Breath and Song be spent ; Then down he falls in sweeter Languishment ; So do Angelick Souls in Sounds aspire : They mount and Sing Upon the Doves bright Wing ; That gently fans and feeds th' Ethereal Fire ; All Emulous to win the steep Ascent , The mighty Mountains Seven ; Those Lilie-deckt , and Rosie-flowring Hills , Form'd by th' All-bounteous Hand of Heaven , Its Darling Sons with meer Delight to fill ; Till in Melodious Ravishment , Their Powers , their Voice , their very Soul be spent : The Light Becomes too blazing bright : The Bliss Unsufferable is . Then down with speed they take their humble flight , In Adoration deep ; yet but retire T●… embrace more Near , and be exalted higher . Now , Loves last , sweetest Mystick Death to try , Rapt in sublime Exstatick Joys Expire : Intranc'd , and Silent lye . Thus in soft languent Slumbers sweet , true Sleep , That Rests in Gods Abyssal Deep ; The rest in Visionary Dreams they See ; They Tast , they Feel , What is unknown , Immense , Unspeakable . Proclaim , Proclaim the Mighty Jubilee , That sets each world of Captives free . Proclaim , Proclaim aloud the Mighty Jubilee . O may through me the mighty Trumpet sound : And spread its Fame th●… Woods and Hills , and Plains , The Isles and Seas around . Let Sportful Eccho's play , And dancing all the way , Swell , and Intune the trembling Sounds anew : All well-tun'd Voices raise To great ELCHAJAH's Praise , Peace to all Worlds , dear Love to Man , to God hi●… Honour du●… O may through me the mighty Trumpet sound ; And spread his Fame , the Woods , and Isles , and Seas , And Heaven and Earth around . Too long , too long the wretched World Lies wast , in wild Confusion hurl'd , Unhing'd in ev'ry part ; each Property , Strugling disrang'd in fiercest Enmity . The whole Creation Groans ; And Labouring with Perpetual Toil , In Man's Rebellion vile , Her own Hard Fate bemoans . But now shall Natures Ja●…r Cease her Intestine War : Now shall the long Six working Days of Strife , ●…ttain their Line and to their Crown arrive : At last set free In peaceful Rest of Sabbath true : Heav'n and Earth created new ; ●…o Celebrate a Universal Jubilee . Concord divine now meets in ev'ry Part. And Love subdues and Reigns in ev'ry Heart , Ore all , In Summ or Individual , Triumphant Harmony , Triumphant Love In Sweetest Unity , Combin'd together move . Ev'n from the Zenith high Of the clear boundless Empyrean Skie , The Throne of God ; ●…own to Earth's inmost Central deep abode , ●…ll is Concent and perfect Amity : All in Proportion due , In Weight and Number true : Ev'n from the Zenith high , Th' All-radiant Throne of God , ●…own to Earths inmost central 〈◊〉 Abode ; ●…othing but Love , but Love , and Harmony . ●…here every Voice , and every Trumpet sings : ●…lory to the Eternal King of Kings ; ●…oes Golden Aera , now , now , now begins , Now , now in every Breath , in every Sound The Universe around , Her Everlasting Gospel ●…ings : ●…lory to the returning King of Kings , ●…ves Glorious Golden Aera now , now , now begins . Now harmless thro the Skie ●…et the sweet , whisking , treble Lightnings fly : Full Base frm Shoar to Shoar , Shall in deep Thunders Roar : ●…ot Death , not Horror now , but Melody . Now Mighty Bard sing out thy Sonnet free , Nor doubt , it true shall be . Come Thou and joyn Thy loud Prophetick Voice with mine . `` Ring out ye Chrystal Sphears , `` Now bless our Humane Ears : For ye have Power to touch our Senses so : `` Now shall your Silver Chime `` Move in Melodious time ; And the deep Base of Heav'ns great Orb shall Blow . From the bright Zenith high Of the cl●…ar boundless Empyrean Skie ; From the All-radiant Throne of God Down to Earths inmost central deep Ab●…de Nothing but pure Concent and Unity : All in Proportion due , In Weight and Number true , All Universal Love and Harmony . This Globe Terrene no longer turn'd Askanee , Hitch't in her Poles shall now direct advance , And thro the liquid Aether dance : And on her Axle Spin : In an Harmonious round , Breathing Substantial Dense imbodied Sound . Then shall surcease the Ungrateful Din Of jarring Sphears and clashing Orbs around : While this Wonder-Machine , Engine of Harmony divine , Shall through the Ecchoing Welkin play ; And every where Its melting Air , In clear Triumphant Sounds convey : Into each obvious rowling Sphear Mingling her Ringing Atmosphere . Which as it springs Still more transparent , bright , and sounding clear , At first divides in lesser Rings , Compacted close , in Voice acute and shrill , More to the Surface near . Then wider Waves Indented , till The Circles swell , the Sounds begin to fill . Still Wid'ning more and more ; Till with deep Gamut Roar , In full mouth'd Peals Orb within Orb resound . Here in Epitome Shall the vast Heavenly Sphears collected be ; And down through them transmit their Harmony . Each Sphear , each Star shall now dispence , With Passage free in direct line ; And full Aspect Benigne , It s various Powers and proper Influence . Which in Her hallow Womb , This Globe shall deep Intomb ; Where from her Central working Urn They shall arise , and into Body turn : And shoot from Centre to Circumference . Her Caverns dark must now enlightned be , Unfetter'd , free ; As one transparent vast self-moving Wheel Of liquid Crystal ; open to Reveal , Her rich innumerable Stores , Her various Wonders great , and her own Acting Powers . These upward move , and on the Surface play , Adorn'd all Beauteous , Bright , Amazing , Gay : And there , Themselves in Radiant Flowers , Fruits , Metals , Gems display : All Living , Breathing , sounding free Into the All-uniting Element , The One Capacious Air ; Blowing from ev'ry Pipe a Different Harmony ; Still from the Lower Circlets upward sent . `` Thus every grateful Note to Heav'n repays `` The Melody it Lent. Thus from Earth's inmost Central-deep Abode , Ev'n to the Zeinth high Of the clear boundless Empyrean Sky ; To the All Radiant Throne of God ; All is Con●…ent , and perfect Unity ; All in Proportion d●…e , In Weight and Number true : In ev'ry Motion , ev'ry Sound The Universe around , All is Triumphant Love and Harmony ; Thro' All the Heav'nly Dove Breaths Hen Eternal Love ; Collecting ev'ry various Tone , All Acts , all Powers , all Hearts in One ; Center'd in Beatifick Union . Proclaim , Proclaim the Mighty Jubilee , That sets each world of Captives free . Proclaim , Proclaim the Mighty Jubilee . Let all the Heav'nly Nine Wreath Arm in Arm entwin'd . All in One high Love-labour'd Song agree . Let Muse and Grace combin'd With Harmony Divine , In sweetest Concent , perfect Unity , Melodious Voices Joyn. Proclaim , Proclaim the Mighty Jubilee That sets each World of Captives free : Proclaim , Proclaim aloud the mighty Jubilee . O may thro' me th' Awakening Trumpet sound ; And spread his Fame , the Woods , and Isles , and Seas ; And Heaven and Earth around . Let Sportful Eccho's play , And dancing all the way , Swell , and I●…tune the trembling Sounds anew : All well-tun'd Voices raise To great ELCHAJAH's Praise , Peace to all Worlds , dear Love to Man ; to God his Honour due . O may through me the mighty Trumpet sound , And spread His Fame the Woods , and Isles , and Seas , And Heav'n , and Earth around . While ev'ry Voice and ev'ry Trumpet sings , The Glorious Aera Now , Now , Now begins , Now , now th' Angelick Trump His Message brings ; And now in ev'ry Blast Loves Everlasting Gospel rings : The glad Triumphant sounds Thro' Spheres and Worlds rebound , Glory to the Returning King of Kings . Glory to the Returning King of Kings , The Glorious Aera now , now , now Begins . For this we shout aloud , we Sing , we Pray ; Amen , Hosannah , HALLELUJAH . HAst now my Soul , and lay thy humble Ode Low at the Feet of thy Returning God. Make hast to Welcome Heaven's Eternal Queen ; She is by some already seen ; Come here to Live , And ere 't is long to Appear , Transfus'd in Her Great Representative . Sure when she leaves the blissful Seats above , And comes to Teach , and Give us too , Celestial Love , None can the Rebel play To that dear Scepters sway : She thinks none here can Disaffected prove . Great Hero's ye must now give way , And learn a Female General to obey ; Led on to mighty Deeds and vast Renown , To Eternal Glories Crown , By the Divine Illustrious Deborah ; The High-born Beauteous Amazonian Queen , Immortal Heroine : Of all the Virgin Train most dazling fair . Mother of All , and All compriz'd in Her. Who ere She Dies Up to Mount Si●…n's blissful state arrives . And in Her Age , On the Celestial Rosie Bed Of fragrant Spices lies . True Ph●…e who in Heav'nly Flames Revives . To Her Heav'ns lofty Virgin condescends familiar ; Unlocks Her Secret Cabinet , and shows Where Her inestimable Pearl is hid ; Where run the Golden Mines so long forbid To Purblind Mortals ; Where the Unction flows Divine and where Lost Paradise on Earth Restor'd , Immortal springs , and fairer grows . She teaches Her how to Project alone The Divine Magick-wonder-working Stone : But that to purer Souls as free she may Her Secrets , Wisdom , Stone convey . To fix the true Ascension Ladder high , That leads directly to the Sky , The rising Cherub Soul ev'n here to Glorify . And to Proclaim the Gospel Pure ; Wonders unknown of Gods surprizing Love : Which Firm and Sure , Spight of fierce Demons Hate or Sins controul , For ever shall endure . To Her she gives all free Her Privy-Garden Key That leads us to the Still Eternity : Which only is The true Transcendent Virgin-Paradise . Whence she such Flowers of various Kind and Hue , Imbalm'd in Odorous Heav'nly Dew , Into her own Spicy Garden brings . In which each Flower , Indued with multiplying Power , Pregnant becomes of Thousands more . Hence th' unexhausted Fountain of fresh Gardens springs . Here living Trees their glittering Arm●… extend ; Apples of Gold the Silver Branches bend : Plenty Luxuriant without End. Here round the Oak of Strength entwines The softer Amorous Eglantine . Which hitherto tho' wild , and barren-wast , Here bring their proper Fruits too high for Mortal tast . The stately Elm still Weds the creeping Vine , Whose Branches wide-Embrac'd prosusely Pour Their large Escolian-cl●…er'd Dower . The Princely Cedars Heaven aspiring Clime : And fit to build the Presence-Ark Divine , Th' Incorruptible Trees of Sbi●…tim Nor wants Improv'd that Indian Wonder-Tree , All Spices in Bpitome . Whence we the true Perfumes and Incense bring , To Ingratiate and Attone the Offended King : Ev'n till the Savour of our Ointments move The Bridegroom dear to grant his Love. Amidst the Trees of Faith and Life aspire ; Most Virtuous-rich , and Goodly to behold : O see 'em Blooming fair With Orient Pearl , and pure Ambrosial Gold. Hail Blest Elysian-flowery fruitful Vale : Eden transplanted new . Here Blushing Rose●… , Lilies Love-sick Pale , High-Purpled Mourning Violets humbling low , With Pinkt Carnatians of collected Graces grow . Here is the Sun-Flower true Of steady fix●… Love-Contemplation high , That from th' Eternal Sun ne're turns its Eye . Here the Dove-Gales in Gentle Zephirs Blow : Here Sions Golden Rivers boundless flow ; Pure Nectaro-Ambrosial Streams , that spring With Quintessential Element Divine , And the New Kingdoms Flaming Wine , From the clear Glassy Sea , Loves Ocean , bring : These are the Gardens of Mount Lebanon , Where Wisdoms Temple can be raised alone , By the True second Solem●…n . Whose Glorious Representative shall here Become its Mighty Founder ; Himself most radiant and Head Corner-Stone Next to th' Eternal One. Hail Great and Powerful CYRUS , Thou art He Forenam'd and Chosen from Eternity . True Hyacynth who to thy Jasper Bright Loves charming Queen shalt evermore unite , Mingling thy Streams of Power with Rays of Light. Hail Glorious King , DAVID and MARY One : Hail Types of Greater Glories yet to come : Hail Pledges of the Blest MILLENIUM . Blest Pair 't is Now , Now you begin your Days when the Divine SOPHIA Sings your Praise . The Rose and Lilly of th' Imperial Crown The Flower and Beauty of the Heavenly Throne The V and M of the Creation . Blest Pair thrice happy now begins your Days , When the Divine Sophi●… Sings your Praise . Hail Glorious King DAVID and MARY One : Hail Types of Greater Glories yet to Come . Hail Pledges of the BLEST MILLENIUM . Hail Powerful Beauteous Kind Harmonious V. M. Arise , arise ye glittering Temple Stones , Arise ye Precious Twelve Foundations . Hast and your Ravisht Souls in one combine , All in One Heart , One Life , One Glory shine : To Raise of Spirits all compact and Pure Wisdom's Magnificent Immortal Structure . Each Princely Pillar Generating more , Story on Story rais'd , with Golden Spires , Waving their Streamers of Celestial Fires . While the true Doves from ev'ry distant Shoar To the Love-Windows fly , and Add their Store , Till to the Heavens they Build her Lofty-Tower . Then down in Love the very Heavens shall Bend : Then shall the Still Eternity descend . And shouts of Victory the Skies shall rend : With full-ton'd Acclamation-Anthems clear And Love Congratulations Dear . Thus down in Love the Heavens themselves shall bend , Thus shall the New Jerusalem descend , And God shall Tabernacle Here with Men , World without End. And here at Rest Heav'ns Glorious Virgin Queen , ●…n all her Darling Beauties , Charms Divine , Majestick Port , and Glories unconfin'd , Sits on her Royal Throne , in her high Fa●…e Enshrin'd . And in the Mirror of her Heavens so clear Presents her Lustrous Son. in whom Express Outshines the Glory of his Father Dear . ●…n and through All the Eternal Peaceful Dove , Out-pours the Burning Sea of Everlasting Love. ●…hile loud each Arch-Angelick Trumpet Sings Glory to the Eternal King of Kings . While ev'ry Breath and Sound , The Ecchoing Spheres and Worlds around , 〈◊〉 Universal Hallelujah Rings . Glory to the Returning King of Kings . ●…or this we Shout aloud , we Sing , we Pray , ●…MEN : HOSANNA : HALLELUJAH . MEAN while we turn our Eyes and Ears attent To Heavens Embassadress to Mortals sent , ●…o shew her Virgin Mother's Love-Intent , Through her a sweet Inchanting Ray she flings : ●…nd purer Souls Inviting Thus Divinely Sings . Now Open wide ye Everlasting Doors And swiftly Fly the Winged Hours , ●…ill your Great Lebanon Prince , the Mighty King In Solemn Triumph enter in : All your Fresh Springs with Heavenly Dews to fill , Flowing from ev'ry Spicy Quill . That you may Drink those Nectarine Draughts so pure . To Effect the Universal Cure. Quint-Essence streaming from the Godhead Source ; So Ravishing sweet , of such high Force ; As to transmute Man's Earth , and drossy Mold To Pearly Beauty , Living Gold. Crown'd with the Sun and Star-bright Glory high ; Clear Substance of a Deity ; Thus meetly Qualified and All Divine : Companions to the Glorious Trine . Such Heavenly Virgin Soul●… shall fre●… Command The Treasures of their Nat vs Land : Those hidden Mines , whose Springs of Golden Ore Shall decaid Nature full Restore . Fountains of ●…ebanons Generated free Shall from this Golden Ocean be . The Rapturous Joys whereof no Tongue can tell , But Godhead-Plants that in it dwell : Who under th' shady Rocks high Banner grow , Whence Love 's spic'd Liquors ever flow . O come and tast what Pleasures here abound . Where would ye move in Endless round ? You must from Dross Refine , and Mount away ; Mingling no more with Earth and Clay . But as New-Risen Souls make your Ascents , To dwell in Lebanon's Golden Tents . O England , Hear thy Genius loudly Call. O Hear , and ere'tis fixt , Prevent thy Fall. Of Heaven thou most Abhorrd , thou dearest Lov'd . Whom one by True Poetick Instinct mov'd Well Jews has call'd , `` A moody Murmuring Race `` As ever tried th' extent and stretch of Grace . Ah stop , take heed heed le●… thou so Head-strong move , As ev'n to 〈◊〉 the very C●…in of Love. Still with God●… Prime ●…ulgent F●…vour Ble●… , And Prov'd as 〈◊〉 by bitter Plagues distrest . 〈◊〉 〈◊〉 spare . Yet cannot thee forgo . O how 〈◊〉 ●…ary tea●… ! how His Com●…ssions slow ! Ma●…k thy mild Saviour well ; how once he stood , Shedding at Sale●… Gates his tender Flood , Ore thee again He Mourns , in Tears , in Sighs , Wrung from his Bleeding Heart , and Melting Eyes , Once more , from the Exuberant Mercy-Store , A Glorious Day shall ●…ouch Fair Alblon's Shoar : Take Heed , Prepare : for if thou wilt not see The Visitation Day-spring offer'd Thee : If thou neglect the STAR that will Appear First Rising Glorious in thy Hemisphere . Thou of thy Birth-right wilt Suplanted be ; And Heavens full Shower of Blessing pass from thee . The Morning-Star despis'd must Glide away ; And to a better Land its chearing Beams display . Then at thy Loss and Folly , for a while , Shall the Fair-sprouting German Lilly smile , Yet kind and free Assist thy Labouring Toil. Then , Britain , then Prepare for Scenes of Woe . Then Nilus shall the wicked Land Ore-flow . A — a's Stately Pride must tumble down , And B — b's Lofty Towers must Kiss the Ground . Then Happy who in Goshen's fruitful Land , Sheltred beneath th' Almighties Wing shall stand , In ●…afety , Peace and Plenty at Command . Till the short Gloomy Day be past and gone : And soon another Brighter Morning Dawn . Gods Hand , and Will , shall be too Glaring plain , Longer to meet Neglect , or bear Disdain . Jealous , provok't with Emulation-Fire , Again shall British Piety Aspire . As it sunk Low ; so shall it now Rise Higher . His First-born , God in Thee again shall . Own And pour the Vast , the Double Blessings down . And England's Monarch High , shall wear the Nations ( Crown . The Fivefold-Portion-Right belongs to Thee . Then shall the Land from Curse and Toil be free . And England Benjamin Restored shall be . Onesimus . A Garden of Fountains , &c. OR Divine Openings and Revelations since the Year MDLXX . The First Vision that appeared to me was in the Month of April , 1670. Which was on this wise ; BEing my lot at that time to visit a Friend in a Solitary Country-place , where I had great advantage of Retirement , often frequenting lonely Walks in a Grove or Wood ; contemplating the happy State of the Angelical World ; and how desirous I was to have my Conversation there , my thoughts were much exercised upon Solomon's Choice , which was to find out the Noble Stone of Divine Wisdom ; for by acquainting my self with her , all desirable good in Spiritual things would meet upon me . The Report and Fame that Solomon gave of Wisdom , did much excite me to seek her Favour and Friendship ; demurring in my self from whence she was descended , still questioning whether she was a distinct Being from the Deity or no ? Which while in this debate within my Mind , there came upon me an overshadowing bright Cloud , and in the midst of it the Figure of a Woman , most richly adorned with transparent Gold , her Hair hanging down , and her Face as the terrible Crystal for brightness , but her Countenance was sweet and mild . At which sight I was somewhat amazed , but immediately this Voice came , saying , Behold I am God●… Eternal Virgin-Wisdom , whom thou has●… been enquiring after ; I am to unseal th●… Treasures of God's deep Wisdom unto thee , and will be as Rebecca was unto Jacob , a true Natural Mother ; for out o●… my Womb thou shalt be brought forth after the manner of a Spirit , Conceived and Born again : this thou shalt know by a New Motion of Life , stirring and giving a restlesness , till Wisdom be bor●… within the inward parts of thy Sou●… Now consider of my Saying till I return to thee again . This Vision took great Impression on me , yet I kept it for the present hid , but it Operated so much upon me , as indeed I was incapable to converse with any Mortals ; which was taken notice of , that some extraordinary thing had happened ; for the which I begged my Friends excuse , and desired that she would give me the liberty to be much alone , and to walk in the silent VVoods ; where I might contemplate what had so lately happened . Now after three days , sitting under a Tree , the same Figure in greater Glory did appear , with a Crown upon her Head , full of Majesty ; saying , Behold me as thy Mother , and know thou art to enter into Covenant , to obey the New Creation-Laws , that shall be revealed unto thee . Then did she hold out a Golden Book with three Seals upon it , saying , Herein lieth hidden the deep Wonders of Jehovah's Wisdom , which hath been sealed up , that none could , or ever shall break up , but such as of her Virgin-Offspring shall appear to be ; who will her Laws receive , and keep , as they shall spring daily in the New Heart and Mind . This Appearance , and Words , was wonderfully sweet and refreshing in my Soul ; at which I bowed , and prostrated at her Feet ; promising to be obedient to all her Laws . So the Vision shut up for that time . Pondering this in my Heart , with great comfort , that this Day-star had visited me from on high ; I returned to London to my own Habitation , retiring my self from all my Acquaintance , saving one Person that was highly Illuminated , who encouraged me still to wait upon this Vision ; for he was acquainted with somewhat of this kind . So after six days the Vision appear'd again , with a Train of Virgin-Spirits , and with an Angelical Host ; and called to me to come and see the Virgin Queen , with her first-born Children ; asking me , Whether I was willing to be joyned amongst this Virgin Company ? At which I reply'd , All willing to offer up my self most free : Then immediately I was encompass'd about with this Heavenly Host , and made a Spirit of Light. Then these Words from the Virgin proceeded , saying , I shall now cease to appear in a Visible Figure unto thee , but I will not fail to transsigure my self in thy mind ; and there open the Spring of Wisdom and Understanding , that so thou mayst come to know the only True God , in and by the formation of Christ , the anointed Prophet in thee ; that shall reveal great and wonderful things unto thee , that are to be made known , and publick , in its time and day : Therefore be watchful , and to thy Mother Wisdom's Counsel give good heed , and thou shalt greatly prosper , and succeed the Prophets and Apostles to perfect what was left behind , for compleating as to Christ the Fulness of God's great Mystery : So go on , and nothing fear , or doubt ; for I thy Glass for Divine Seeing shall evermore stand before thee . Then my Spirit replyed , According to thy Word let all this be fulfilled . And so this Glory withdrew ; but an inward Glory did my Heart sill , for a burning Love to all of those Heavenly Beings did kindle within my Heart vehemently . In the Month of August . THe Mind of Wisdom thus opened it self in me , as I waited in my Spirit upon her , she did shew me what Key would open the Great Mystery , which lay deeply hid in my self . It was wrought and carved out of such pure Gold , as had passed through many Fires ; many Keys I had tryed , but could not turn in this secret enclosed Lock , but still it shut upon me , though I thought I had that Key which was compounded of such Metals , as would have made its entrance , as Love , Faith , Patience , Humility , which with strong Supplication and Prayer , I presented , as the Key o●… the work . All which was too short t●… reach it . Whereupon I was put to loss altogether to seek how this Gat●… should be opened , having compasse●… the Holy City , and waited and trye every way , where I might find Passage Circling from one Path to another , fro●… Prayer to Prayer , and from Faith to Faith ; so that in good earnest I began to consider I had not found this wonderful Key , for want of which I might run out in wast all my days , and grope as in the dark , yet never find the Door which opens into my true Shepherd's Fold . Whereupon being cast into a deep astonishing silence and stillness , the Word of Wisdom thus opened it self unto me ; Oh thou deep searching Spirit , marvel not thou hast been so long frustrated , for as to thy present state and dispensation , thou couldst never reach me to all Eternity , for my Birth in thee lies deeper then thy present Gift of Faith and Prayer can open ; thou hast with many others been in a great mistake . But in as much as thou ●…wnest and bewailest thy unskilfulness , I will make known to thee what Key will turn this great Wheel of my Wisdom , so as it may move , and manifest it self in thee , through all thy Properties , if thou canst bid up to the Price of it . For understand that it is compounded of all pure Gold , subsisting in a burning Furnace of many Fires : And although this wonderful Key is of Wisdom's carving out , and her free gift , yet , Oh thou seeking Spirit , she will cost thee very dear , if ever thou obtainest her . Yet she goeth about seeking such as are worthy of her , and will shew her self within the Walls of the Mind , and meet them in every thought that waits for her Laws and Counsel , and brings a Kingdom which will be well worth thy selling all for . But the great thing , saith Wisdom , now is to discipline and make thy Spirit a cunning Artist , to give it Knowledge of what Matter in Number , Weight and Measure this pure Key is made up of , which is all pure Deity in the Number THREE ; which is weighty indeed , being one exceeding weight Glory , sitting in the Circle of the Heavens within Man's Heart , measuring with the Line of his Power , the Temple and inward Court , with the Worshippers therein . This is VVisdom's Key , which will make our Hands drop with sweet smelling Myrrh upon the Handle of her Lock . Which while I was opening her Privy-Door , with this Key , my Soul failed within me , and I retained no strength , my Sun of Reason , and the Moon of my outward Sense were folded up , and withdrew . I knew nothing by my self , as to those working Properties from Nature , and Creature , and the Wheel of the Motion standing still , another moved from a Central Fire ; so that I felt my self Transmuted into one pure Flame . Then came that Word to me , This is no other then the Gate of my Eternal Deep , canst thou subsist in this Fiery Region , which is Wisdom's Mansion , where she meets with holy abstracted Spirits , and gives forth a fiery Law , which if thereunto thou canst give heed , so as to come up to her Requirings , then no Secret shall be with-held from thee . Thus far am I admitted to , come into the entrance of her House , where I must stop till I hear further from her . Now as I was attending to obtain a fresh Visit , being entred into this first Mansion of her House , to hear and learn further , she said on this wise , That I was greatly beloved , and she would be my Mother , and so should I own her and call her , who would now be to me as Rebecca was to Jacob , to contrive and put me in a way how I should obtain the Birth-right-Blessing . For if I would apply my self to her Doctrine , and draw my Life's Food from no other Breast , I should then know the recovery of a lost Kingdom ; At which Salutation I was dissolved and melted , the fervent heat of this Love strongly impulsing me to a resolve , for to obey her in all things . VVhich pure Oil from Wisdom's Vessel stopping , it opened again not till October the 20th . in the Morning-Watch ; then heard I her Voice thus ; Sequester and draw out of thy Animal Sensitive Life , that is too gross : I cannot appear till that disappear . There must be Spirit with Spirit , Light with Light. No sooner had I this caution , but I felt Power which suspended the active busie mind , which for a time was expired into silence : Know then ( said the same Voice ) thou shalt supplant thy Brother Esau , who according to the Figure , is a cunning Hunter in the out-birth and field of Nature . While he with his subtilty seeking it abroad , in the wild Properties of the External Region ; I will now help thee to it ●…ear at Hand , even in thy own enclosed Ground . There the true Scape-Goat feeds , of which I will make savoury Meat , such as God thy Father loves . Hearing this Salutation from my late known Mother , I was deadly ravished in the Spirit , in the Light of the Lord , and feared to return to the dark House of my outward Senses again ; which opened a Spring of Intercession in me , that as one of the Friends of the Bridegroom , I might hear his Voice still , which indeed was so pleasant and sw●…t , as I could well have admitted of a dissolution of my Elementary Being , rather than this Conference should not still be maintained with this renowned Pearl of Wisdom . But I have learned to observe her Time and Seasons , I witness her opening as in the twinkling of an Eye , a pure , bright , subtil , swift Spirit , a working Motion , a Circling Fire , a penetrating Oil. November the 10th . 1673. IN the Morning , about the fifth Hour , my Spirit was called forth to attend Wisdom's Oracle again , to know further into that mysterious thing , she discoursed with me , in order to the obtaining the Birth-right-Blessing . Oh thou Fiery Soul , know thy self now out of thy own Creaturely Being . Whereupon I was environed with sweet burning Flames which devoured and consumed all th●… Bryars , Thorns , and accursed Emanations that did offer to put forth . So tha●… Scripture was witnessed , feeling God'●… being a Wall of Fire , which separate●… the Earthly part from the Heavenly●… T●…en uttered Wisdom her Voice : O●… thou sollicitous Spirit , I am now com●… to shew thee what is required of thee , a●… in the beginning of my parling I Shunne●… not to declare , what it would cost the●… to purchase the Key , that unlocks th●… Gate which gives thee entrance into that pure and transparent City , wher●… thou art to be an Inhabitant in the Lamb'●… Nature for ever . I tell thee , God requires an Offering from thee , as he did of Abraham , there is no sparing any part ; an whole Burnt-offering through the Eternal Spirit must be given up . Understand me thus , thou hast an Earthly Principle that hath dilated and overspread thee , and got into dominion , and covered thee safe from my Heavens within thee ; but these Thrones and Powers must be cast down , their Place must be found no more . Thou hast made great Complaints , for want of constant near Alliance and Freedom with God thy ●…reator : but marvel not the Cause lies ●…ere in dying , yet thou art not totally ●…ead . This is the first Baptism thou art 〈◊〉 know , and how many have herein fal●…n short in not giving their earthly Self Thorough-wounding and killing Blow ? ●…herefore to thee , O beloved of thy ●…other Rebecca , I commend to thee my ●…aming Sword , be thou now valiant , ●…d let it do full Execution in the Camp 〈◊〉 Nature ; slay utterly Old and Young ●…hatever in thee bears not my Mark and ●…ame , which is my Image . Few in this ●…tter Age have come thus far . There●…re I have had so little pleasure to in●…bit with , and to reveal my self to the ●…hildren of this Generation ; in that a ●…re Crystalline Mind is so rarely to be ●…und , and in no other will thy God ●…pear . Therefore hear and learn of ●…e , who well knows what will qualifie ●…ee for the reception of thy Fountain-●…ght and Joy , which may be an abiding ●…riend and Comforter to thee , which ●…as the Heritage of Jacob , thy fore-●…nner in the Line and Blessing . Now ●…aving made known what thy Offering to be , which is one remove that makes way for the return of thy Bridegroom ; the second thing required is the Venison that must be presented to thy Father , that he may eat thereof , that so the Love from his Heart may flow into thee , wherein the Blessing will be known ; but of this thou shalt have my Counsel , as thou art faithful in answering to this preparative Work. At these Sayings of my Mother I well pondered all , tending to the refining me out of my Earthly Life , seeing I must offer it up , and that time of my departure out of the first Principle , is drawing nigh upon me , as Wisdom has plainly shewed me ; that though I had come with many Offerings , yet till all was consumed by that one whole Burnt-Offering , I could not be made perfect in the Virgin-State , where Christ's Second Birth in pure Spiritual Humanity should appear in me . Which Wisdom told me , was the true and right Venison , that God my Father would receive from my Hand , who could savour no other Meat Offering but what should be made up and dressed by the Hand of Virgin-Wisdom , who further shewed me that place , where she would make ready this savoury Meat , which was in the fiery Essence of my Spirit . Which in very deed I did feel going to work in her own kindled Furnace , where she shewed me her Golden Pot. No Vessel was to be used but of that pure Metal , wherein was ordered all the several Ingredients , which I implored her Friendship to let me see ; which was granted unto me , who owned that her Fear was with me , and hitherto I had observed her Charge , and her Secrets should be with me , and that I should know such things from a deep Ground , as had not been broken up of late Ages : if I could bear that hot fiery Furnace , which should boil away the Scum of all that which of the earthly part had yet its remainder with me . Which Counsel begot this Exploration with my Mother , as fearing I should not come up to these her pure and high Accomplishments . Disponding therefore , I said , Oh my Mother-Wisdom , the terms of thy Requirings are hard , considering I constrained am to reside in the Out-Birth of a Mortal Shadow , where Millions of Spirits do me tempt to keep me from this high and noble Ascent . What an overturning must here be made , that so a Renewing may be on the face of my old Earth ? Which Renovation well answers to that Scripture , We shall not all dye , but suffer a Change , or Translation . Oh how little did I understand , till Wisdom unsealed and opened her Testimony , lighting my Lamp from her Seven Pillars of Fire , which now go before me , that my Way may no more be dark : Who hath made good her Promise , for I felt her strong Impulse , and her Furnace prepared , burning as an Oven . By which I well know what that Word of Record means , The Day comes that shall burn as an Oven . She told me , She was now come to make ready the Venison , that I might have access to God my Father with it , while I was pondering , seeing only the Vessel and the Fire , with Isaac I was ready to say , Where is the Lamb ? Then uttered she this Word , Thou thy self must be this Paschal Lamb , which must be sl●…in : Then was I taught to say or pray , strike upon that Life-Vein , which may abundantly return again ; thus yielding my self up to Love's Flaming Sword , I felt a separation was made . Oh how sweet is it to feel the Life's Blood run into the Foun●…ain of that Godhead , from whence it ●…ame ? Let none henceforth fear in the ●…ord to dye , for Life shall spring again ●…s to one that awaketh out of a Sleep , in●…o another Principle , or begotten into New World , in which with other In●…abitants , with whom I now my Con●…ersation have , in the Light of the ●…eity I do dwell . O dear Sophia , what ●…m I , that hitherto thou hast me brought , ●…at I should know of thy Magick-Art , ●…d from thy holy Flames to be inspi●…d , which foreruns the Day of Pente●…ost , which shall known again be to ●…ose who follow hard the Prize to ●…ke , This feeling , the Divine Power ●…d me touched as the Key that unlock●… the Gate of the Eternal Deep ; I fur●…er emboldned was to ask my Mother ●…isdom , how and when she would com●…ound that savoury Meat , on which the ●…essing entailed is , for I as one impati●…t am till the Birth-right confirmed be me . Upon which there was present●… as in a Charger , a Kid lying in a Com●…sition Liquor of Milk , Oil , and Blood , ●…th several Spices , as Spikenard , ●…yrrh and Cinnamon , giving forth strong Odours . Then Wisdom called to me . O go and see what I have compounded and prepared a Banquet-Feast , whereto as thy Father will come down with his dear Son thy Elder Brother , and I thy Mother , and will hereof take and feed , so that the Fountain of Jacob may be thy Blessing , which the Eternal Father accordingly pronounced , saying , From the Upper and Supercelestial Planets let thy Eternal Nativity again renew , as from its own Originality ; by which the lower Constellations and Elements shall to these subjected be and bow ; as a Globe upon which thy Feet shall stand ; and both the upper and neather Springs command . The Dews of Heaven , and the Fat Things of the Earth shall together upon thee meet : This is the Fulness of all Blessings , wherewith the Triune Unity do thee greet . Henceforward now observe , and obedient be , to what shall be further Communicated to thee . After this my Spirit still attended eagerly longing to lay my Mouth t●… Wisdom's Breast , from which the Wor●… of Life so sweetly did flow . Then sh●… with her Flaming Heart did present he●… self to me . Out of which Heart sprouted forth a Tree , with Twelve Branches , having upon the Root of it engraven , GOD is the Pith , Life and Virtue , that maketh the Heart thus Fruitful , in various opening and quickning Powers , giving forth according to each Branch , a different and peculiar Fruit. Then said she to me , Here doth lie the Mystery : do thou it come and see , how out of the Flames these Branches put forth green and palpable Fruits , that are not yet grown , yet thou with Patience must still wait till to perfection of ripeness they be grown in thee , then of the first Fruits of this Tree thou shalt bring to thy God as an Offering , who will accept it as a pure Offering , that will draw down the Life's Blessing ; read and see what engraven is for thee , and let thy Mind be staid a while , till thou to this ripe Age shall arrive and comforted be , that this shady Heart as a fruitful Vine shall overspread within the Walls of thy Mind , a River of Oyl shall here out-spring , which will make thy Flames burn still , till so hot the Furnace may come to be which as the Sun for vehemency shall transmute this Fruit to a Golden Colour . Then thou with savoury Meat to thy God shall come , who will himsef feed upon their pleasant Fruit , which nourished has been from the Life's Blood ; Come now and into Love's deep descend with me , that thou mayst know the various operation of this Tree , and every Branch thereof , namely as the living sense shall spring in thee according to which thy lot will be , as relating to the Blessing promised , the which will require perseverance still in the Faith , till to perfection in Colour this Fruit be brought . No other charge I shall leave with thee , but to abide within this shady Rock , where Love's Flames shall be thy Food continually . Oh how pleasant is it here to be , all encircled with Love's flaming Breast ? January the 22d . 1674. VVIsdom's Word opened yet again to me , saying , Arise , swiftly follow me : I will shew thee Greater Things then what hath yet been known to thee . Whereupon I felt a mighty attractive Power drawing up my Spirit for Ascension ; but surprized I was with a potent Enemy , which did me encounter highly , charging me with a breach to Nature's Laws , and how I stood obligatory to her , in as much as I had an outward Body , which I ought to take in the Sense of its Elementary requirings , and accordingly make Provision , as the rest of my fellow Creatures in the World , which were under the Government of that great Monarch Reason , to whose Scepter all must bow that live in the Sensitive Animal Life . These and such Arguments I was assaulted with , and pursued as Jacob was by Laban , when he took his Flight to return to his Father's House , so greatly distressed was my Spirit , seeing it self so oppressed that it could not tell where to make its escape , or how to discharge my self from being a Subject to his Starry Kingdom : as I stood in the Line of Nature . I was under the dominion of the Starry Region , in the strife of the four Elements , which brought in the Curse , where Care and Fear , and the toil and labour of the Body did consist . Saith the Prince of the earthly Life , How wilt thou acquit thy self from my Laws , and break thy Brother Esau's Yoke from off thy Neck ? Thus in obedience having drawn up my Charge , and having good proof and witness hereof , I presented it to the view of my Mother , who said , Are these things so indeed ? I shall advise with the Deity how to destroy them out of thy inward Coasts , seeing thou dost not join or take any part with them ; but hast brought in Evidence against them as Traytors to the Crown , Dignity , and Dominion of the Lamb , whose Power they would depose him of , in his chosen and elect Seed : and though these evil seducing Spirits think their Mountain so strong , that it is never to be moved , yet know their Day of Judgment is hastening on apace , and they will be given up to be tryed by the Fiery Law , which issueth forth from the Ancient of Days , who hath appointed a Day , in which he will avenge his Elect , that cry mightily to him , as oppressed by these invading Spirits . Be of good Comfort , the Judge is nominated , the Jury is chosen , by whom the Verdict will be given ; therefore b●… true to the Interest of my Son , who i●… appointed to judge the World in thee , and to cast out Hell , Sin and Death , the Beast and his retinue into that Lake , where there shall be no return out thence , to assault thee more with their Dregs and Poysonous Floods . This is to be done by joining Issue and Power with me , who am come to help thee against the great Leviathan , who makes War most , where he sees his Time of Reigning is almost worn out , and that he must have no more place ; who thinks it very great Injustice to be cast out of Man's Nature , before the laying down the Mortal Body . But oh , to thee let me commend this present state , that in my Virgin-Purity thou mayst still be found ; for I delight thee all fair to see : then with my presence frequently I would visit most satisfiedly , wherein you tell me all your Joy doth lie : Then droop not , but most pleasant be , as those whose Name and Place is ever with me . Call in also those who of doubtful Heart are apt to be : Unanimously go forward , remembring what the true Nazarite is to be , of Holy Courage and Divine Magnanimity : no more must such hang down the Head , or to feebleness of Mind give way , but the Power display , which in the Seven Locks concealed are ; it is but needful that you all Force do draw out ; for while these Earthly Spirits do border upon your Land , they will be scouting out : therefore without my proved Armour dare not with them to parley ; this is the Charge I shall leave with thee . August the 10th . OH the Wrestling Wheel that I did feel moving , to grind the Earthly part down ; setting all at Variance in me , that so it might still keep uppermost , and subdue the numerous Hosts that would my Will have forced ; for did that but yield , then the Field where the Treasure and Substance is concealed , would obnoxious to the Robber and Spoiler be , who hath watched the Prize to take from me . Therefore in variety of Temptations I placed am , to prove whether or no I can stand , and let the Waves still beat and go over me , and no ill fear while the Ark of Faith about doth inclose me ; the great Swellings of Jordan shall not afright me , while I do see the strength of Salvation so nigh , that willeth and bringeth to pass according to the out-flowing of the Omnipotency , which from the new-born-Will most prosperously effecteth all things . Then will it be seen what the Conjoyning of the Eternal Constellations bringeth forth upon the hidden Man through their Fiery Drivings which now thrust forward for Consummation , that I might see the issue of what I have been made to hope and believe , and pray for : Though Prophecies and Revelations do for a time most delightfully entertain the Internal Senses , yet short they are of the Body which consisteth of the Heavenly Things themselves : as it is well said , Prophecies , Tongues , and Faith , and Hope shall have their Cessation , but the Kingdom of the Love , all Concord , the bright Bodified Spirit that hath received Dominion as a super-addition , is beyond the Priestly and Prophetical Office . But while I was reaching after , and inquiring when I might expect the coming down of the Seven-Throne-Powers which are the Pillars of this Kingdom , by whom it will be established for ever in the Perfection of Righteousness , the Word said to me , Rest a while , these two are the foregoing Ministrations that will make much for the third , the Holy Order of a Priest to give attendance in the Tabernacle , is no light thing to be near to the Majesty of Purity , which requires a perfect Consecration . For the Holy Being will have none about him to minister to him , but anointed Ones , from whom may be smelt the Spicy Perfume , that so nothing of the dead unsavory part may be felt ; this will qualifie for the Ordination of the Power . Here wait till made perfect , then thy own Hands shall be sufficient for thee , whereby thou wilt find ability to fetch in out of the secret Tower , where is kept for every full grown one , this presented great Jewel of Power : which I dare not to any commit , till they perfectly become wise , of a sound and unchangeable mind to keep secret what the will-pleasure of the Deity is to have from the unworthy to be concealed , no unfaithful Dalilah ever more shall here with be intrusted , which of a double mind be which goeth after any Lover besides me therefore make proof of Truth , Love and Loyalty in a fixed Virginity , before this discovery be made forth in Verity : but this know , the true Nazarite is with Him who will not be deceived in his choice , as the figurative Sampson was . This mighty Man of strength will take none into his Bosom , but such as may be confided in . Therefore if thou wouldst his Dalilah be , of perfect Beauty with spotless Chastity , which will well please this mighty Prince of Peace , who will not thence refuse thee , when well assured that thou hast declined and forsaken thy Father's House and Kindred , never to turn back to them more , but constantly to him cleave : then his Head on thy Lap he will repose , and his hidden strength to thee reveal , and nothing from thee conceal , being in Joint-Union , no more twain , but one Spirit : The Seven Locks of his Power he will suffer thee to unloose , and draw out therefrom such Might , as may slay and overcome the Philistines Host , which such prickling Bryars have been to invade thy inward Coasts , and most holy Place , which is appointed for the Ark of the Covenant , there to rest . But behold now is risen a Judge and Law-giver , one that is mighty to save and deliver out of the Hands of all thy Enemies , who thy true Covering in the Day of Battel will be : Therefore henceforth fear not those Warriours that come forth with the Goliah's Spear and Shield ; the Champion which keeps within , shall make them all to stagger , kill and fall , for the true Sampson will maintain Victory over all ; it is well worth the sheltring under his mighty Wing , here with safety thou mayst set , and upon his Love do thou incroach still , who will not offended be , though thou intrude thy self his Dalilah to draw out his Heart more to thee , till he shall make known his great Secrets unto thee . I well know this is the only precious thing , no one can ever privy here unto be made , till Wisdom be the Bride-Garment upon their Eternal Man , then ravished with thy Beauty , and with a pleasant Aspect will Emmanuel look towards thee , and give thee to read within the seven sealed Book : There is the interpretation of all in the History , as from whence I give thee to understand the Mystery of the Nazarite's seven Locks , they answer to the seven Seals of this Book of Life , which only is to be opened by the Virgin , compleated in the seven number of Spirits , which are the seven All-seeing Eyes that only can read in this Book , which is the true Ground-work of all those wrestling working Properties , which moved are by me , as thou dost in thy self feel , a new Frame and Model for great and precious substance to be taken into : therefore take heed now , and for no common use let thy inward part any more be ; for these Throne-Powers which have visited thee , will admit no mixture of company : all of one sort in pure Harmony will meet in this Lovepaved-Sanctuary , where thy all desirable fellowship will there in the free Liberty dwell , and where opportunity thou wilt have in Love's Sanctuary , to dive and search , till thou findest out what lieth hid within the Breast of thy worthy Nazarite , who now hath received his full Dowry : the Father hath invested him with all Power , to a full and perfect state of Glory he is now instated ; then doubt not but he hath wherewith abundantly to gratifie thee : a higher and greater Match I could not contrive for my self in thee ; consider hereof well , and carry it according to my Counsel ; then shalt thou his Heart still draw down , the Tabernacle of witness in thy Heaven , the Rainbow in the Cloud , which thou hast seen , as the Mark or Seal of the Covenant betwixt God and thee , according as it is written in the Prophets , He shall be given for a Covenant : What to do ? not to read over as a dead Letter ; no , thou shalt witness him thy Prophetical Spring , a Book written within thee , to which now with all those seven Eyes do thou turn in , that this Rainbow in thy New Heavens , as a Throne-Circle may inclose thee with him as a secret Pavilion , where no adulterated thing can break through to disturb , while thou art looking into this New Testament , which shall never be trusted out of this pure Circle of the Life's Covenant , into which by my Virgin Purity thou only canst pass in , if I were not at hand all over in an Oily Pool , to bath and drench thee throughout , that so the glorified Eye may think thee all fair , & send forth a Spicy Breath of Air , which only agreeable is for thee , with thy fellow Branch , as not only worthy ye●… may be , but also bold and free to take and read this Book of Life , which now upon the opening is , as I this Day have shewn to thee with that other Book , which wide open in the common and outward place always is to be found , to which thou art by the earthly dark part invited thereinto to look : and it would there retain thee , but out of this Book of Death thou mayst not look , which is a flowing Source of strong reasoning , that as a Wall , would inclose and captivate thy Mind , that it should need only the Death's Lines , that hath the putrefying been , that have kept the whole Universe Prisoners in the black Dungeon of Sin : Now to this end I have presented thee with these two Books , that henceforth thou mayst avoid consulting with that which always is at hand , and so readily doth offer it self unto the view . But I am come absolutely to forewarn not only thee , but such as are growing up with thee , upon pain of my displeasure , you would not turn your Eyes out any more , for great is your danger , if under the Law of this first Covenant , wherein Eternal dying is that you still in parly therewith should be found ; but come now , draw in , my wise and obedient Children , I have provided this other Book , to be unloosened : the Seven Seals no longer shall before it stand , because I in favour am with the Lamb , who from his Virgin-Spouse will nothing hide : Therefore in my Light you may in this Book see where you may come to your lost dignity . It may well be Wisdom's Book of Revelation entituled ; for without me you here could nothing understand , though it stood all open to you , the Interpreter I my self must be , to tell you Letter by Letter ; for you know not yet what number it is that makes up your New Name , which till you do see what challenge can be made to the rest of the whole inrouled Mystery , but as in a Metaphorical Look through my Glass , in the first Leaf unfolded thou wilt see the engraving of that Name with Letters of Gold. November the 3d. The Divine ANGLER . THere was presented to me a Person , Angling upon the Brink of a River , to catch Fish ; but his Labour was fruitless . So that he gave off , being hopeless . Then came another Person , and said , Be not Discouraged , but follow me : Behold , and see , I have got an Angle that hath such a Bait ; as all the Fish in the River will fall upon it . And accordingly I beheld multitudes in a cluster brought up by it . Then cryed out that first Person , Surely the Lord , who is the great Fish-taker , in verity is come here , and hath wrought this Miracle indeed . Whereupon the Person went into the Deep , and having vanished down into it , drew up the Fish : and cryed , If ye will here follow me , ye shall the Principal Fish take ; but under Water ye must learn to Dive , and again know how to Rise . Consider , and sind out this Parable : for here is Meat for the Strong . November the 4th . The Opening of this Parabolical Vision . IT was now given me to understand , what this did drive at . The first Angler that went , representeth the Forward and Willing Mind , that a Fishing would go to draw up out of the Broad River ; wherein the Everlasting God is to be understood , who is said to be the Place of Broad Rivers ; in which holy Spirits , as in their proper Element do live , and swim . Flesh cannot live in Water , but Fish is of another kind : which nature the Holy Ghost doth present , as a Similitude for the New Creation , that will live and move much in the Watery Element , which is a Degree much beyond the Earth , though under Purgations by Fire . Neither is Fish so gross or corruptible : but they are still under a Washing Stream , and therefore not used for Sacrifices in the Old Law. Whereas all that is of Flesh is by that ordained for Burnt-Offerings , that it may pass through the Purgation in the Flames of the Altar . Now what the Sea and Rivers of this kind do feed and generate , must signifie a Generation of Creatures , that is nothing so course and bruitish as are the Earthly Beasts . But from this it was shewn me , that this River figureth out God himself , and the pure Angelical Spirits , that move in God as in the Glassy Sea : wherein contained are the vast Riches that none in Flesh can see , nor fathom ; till they changed be into such a Body as in God their Watery Element to live , and there to swim , and dive for the unutterable precious Stones , to bring them up , according as need doth require . It is not the Angling upon the Outside of the River , but the Adventuring into it will obtain the desired Prize . And consider what Bait is to be the attracting Matter , to draw both Spirits and Substances of this unto us . Now then it may needfully be inquired into , what this Bait compounded of is , for drawing Angelical Spirits , that will also soon draw us after them ? It was thus hereupon delivered to me , that it must be the Composition which consisteth of all those excellent Virtues , and Properties , that were and are in the Spirit and Nature of JESUS . For no other can attract and take in God , but what is so much like to God ; who must be Signatured upon us . For else it will be as fruitless as when the Disoiples went a Fishing : till the Lord the true Angler come , no Draught could be fetched up . Even so this is to Instruct us , that we examin , whether or no we upon this High and Worthy Undertaking , do carry our full and compleat Bait with us , which is the precious smelling Spikenard of an humble , meek , and clarified Mind , that expresly answereth to the very Mind of JESUS . Then doubt we not , that we shall fail , of drawing to us Spirits sublime , that live in that pure Climate , where we shall with them most willingly back plung in , and in a pure Body swim always under the Stream of these Waterings . Jesus the Lord our Bait and Angle will be : Then in what Riches shall we excell ? Oh this all-worthy is of our Consideration , in the Element of this Water of Life how to live , and appear for a while as Drowned and Dead ; till that we shall arise and swim with the rich Pearl in our Mouths . Then will it be cryed , This the Christ indeed , that hath the great Draught brought up , through sinking down into Faith's Obedience . Who now venture will to walk upon these Living Waters , wherein the Healing Medicine is , but such Hero's in the Faith , as will not afraid be , to dive into the Bottom of this River deep ? For otherwise the Rich Prize , which is in the Fishes Mouth , can never be caught up . The Wise in Heart , who by the pure Spirit have been taught , will what is by the Parable meant well understand . November the 7th . The Magical Journey . § . 1. IN my Spiritual Journey on , to the Land of all Blessed Stores , a Figure hereof was acted Magically before me , I being carried to a Gate , which was so narrow and strait , that there was no getting through , but by creeping upon the Knees , and that with great . Difficulty too . And so led on was I still , till at length I came to another Gate , which was somewhat more easily to get through then the First ; but strait enough . So passing on yet further , there was a two Leaved Gate : but the One Leaf opening was fitted exactly to my Stature in Heighth and Breadth , which gave entrance into a Place , where neither Beginning nor End was to be found . And I said , what make I here alone ? And the Invisible Guide that led me through these three Gates , answered , that There would be some others that would come after me , when they did hear where such a vast Plantation was , which was to be replenished with all sorts and kinds of good things : and yet no Toil , Labour , or Care required is . But know that it is appointed only for Wisdom's high Magicians to Act here their Powers , that had passed through all her strait Gates . § . 2. This Presentation , and the Advice attending it , was very powerful ; which still I called over , and searching deeper , to have the Exposition of the Gates given unto me , by and from the dropping Unction . For though my Spirit saw nothing but an Infinite Space : yet such a Perfuming Gale I felt , as if all manner of Flowers were growing . But this Word came also to me , saying , Here is the Place for Love's Kingdom to grow , with its Natural Inhabitants , that have left behind the gross selfish Love. That must not come here ; for that it is that makes the Passage so strait . § . 3. For as much as none can come in , till they be unstripped and uncloathed of the low sensual Nature . For in this place all that counted worthy shall be , to come in here with thee , must put on Transfiguration , and act in the Supercelestial Philosophy , as holy Magus's that skilful are to work in the Furnace , that maintained is from the One Burning Element ; which giveth the High Superelementary Matter , the Composition whereof maketh up the Store of all Acting Wonders . Here then on a sudden did I in my Spirit view , several Persons so Divinely Modified in their Bodies , that in this Mystery highly , Learned were , that would sound forth such a Spirit from themselves , that might give an Existency and Being to whatever they pleased to will ; sometimes raising up Golden Tents to go in and out , and at other times making some places which seemed all empty and bare , to spring up with wonderful Plants , that perfectly did yield their Fruit , appearing in a Golden lustre of Brightness ; that was said to be Magical Food for the Inhabitants hereof to live upon . In other Places they without digging or moiling , did bring up Mines of all precious Stones and Golden Oar ; which was at the command and service of these Princely Spirits , that did walk up and down here . And whereas I thought at my first entrance here , that I saw nothing , after a few Moments of time had passed , thus replenished I did see this place with Spirits of such an high Degree , that did attract me immediately to them . Then did they put several Philosophical Questions to me , which I did not comprehend . Upon which one among the res●… most Courteously did offer himself to instruct and teach me : moreover saying to me , He would open to me the Mystery of their Art. For he said he found there was that Signature in me , that would take Impression , from the Supercelestial Planets . So he placed me in a goodly Tent , bidding me wait to go forth in the Pure Acts of Faith , forth , for therein I might come an Adeptist to be in this High Philosophy . Here being a Considerable Defect in the Original , the Author waited in her Spirit to recal the same , and upon the 22d . of March , in this Year 1696. she received this further Opening , às also in the following Days , here confirmed . § . 4. Wisdom appearing to me , I inquired of her who these were ; who told me , they were the Antient and Late Wortheis taught by Her , in her Divine Magical Stone , both in the Inward and in the Outward : and that the Time was now approaching , wherein she was to make New Artists in this Theosophical Wisdom , that should put a New Face upon what hath been Disfigured , and under a Cloud of Contempt , Ignorance , and Ignominy . For no other way then this could be found , but as this Deep Mine , wherein this Treasure hath so long lain hidden , should be broken up . Then the Apostle John to whom this Mystery was well known , and who was the Person that had before spoken to me , spake thus to me , saying , As there is a Natural Stone , so there is a Spiritual Stone , which is the Root and Ground of what is brought forth visibly by the Sons of Art. And as the Outward is Bodily , and consists in a Manual Operation , and takes up a considerable Time ●…or its Perfecting ; so is the ●…nward gradually wrought out , and may require as many Years as the other doth Months , before it reach to its Consummation . Then I enquired of the Angel John , How I should go about Working it ? He answered me , There must be a Cessation of all Working , as to the Powers of Nature : And I will describe to thee the Method that is to be taken , by the Similitude of the Outward . As there is a Furnace to be Built in that , so the Corporeal Man answers to that , wherein the Fire-Seed of the pure Deity doth enkindle it self from the Essence of the Soul , sinding a sanctified Vessel meetly prepared herefor . Now as to the Matter which is to be wrought upon , it is the Divine Salt , put into a pure clear Crystalline Glass , that is pure Spirit . Furthermore , know thou that this Salt is hidden in all Men , but it hath lost its savour , and is the Light Principle that contains all Principles , Man being an Epitome of all Worlds , though unknown to himself . Whence he may find in himself whatever he searcheth for : but this cannot be done , until the Salt-Stone , which hath lain as Dead , cometh to be Quickned by Christ the Fire-Stone , that calcines the Blackness into a Jasper Brightness and Whiteness . This is the true Theosophical Medicine that doth gradually work from it self , of it self , and to it self , as a Grain of Wheat is sown , and by the Concurrence of the Sun and outward Planets , forms its self into a Body . It is only to be watched that no Ravenous Birds do come to pick it up , before it arrive to its Maturity . For thus it is with the Golden Stone , which lies hid in the Ground of Nature , which is nourished by the warm fiery Influences of the Divine Sun , and watered by the moist Sperm of the Spiritual Luna , which causeth it to vegetate , by the Coagulation of the Planetary Powers of the higher Order , drinking and swallowing up the weaker and lower , by which Dominion is obtained over all what is Astral and Elementary . Thus the Beloved John did open the Nature of this Royal Stone , as it opened in him in the ●…sle of Patmos , when he was said to be in the Spirit . And he told me further , That where the Universal Love was born in any one , it was the true signature , that this Seraphick Stone would have its Formation . § . 5. With Great freedom I was made to enquire , well knowing this Celestial Stone had already its Birth and Vegetation in me , whether my Outward Furnace might not break before it was finished ? Then replied this dear Saint , Be not solicitous , or concerned about that ; but be patient in hope , for the True Philosophers Tree is sprung , and is in a fair way ripe Fruit to produce : Thou hast no other Burthen put upon thee , but to set under it and to watch until the Golden Apples do of themselves drop . Then mayest thou know the Multiplying Vertue , and as Eve did give of the Forbidden Tree to Adam , so possibly mayst thou , by a new created Virginity of Spirit , give forth to Wisdom's Offspring plenteously hereof , by which Multiplication from this Virtual Tree shall in thee both Spirit , Soul and Body renew . It will be a Dispensable Gift , so that such as have arrived to an high Progress in it , may awaken and multiply the same in another . § . 6. Then was it further directed as to the Matter of this Stone , that the Composition thereof was the Four-Elementary Matter , which is to be sublimed and calcined by the Superiour Element , in the Tenth Number of Perfection ; and seperated and sealed up in the Glass of the sanctified Mind ; that so the Supernatural Motions according to Eternal Nature may work out Purity , and Leaven that which is gross . So that there is no need of any thing more to be done but to watch the Fire , that it may never go out , until it be finished , and be kept in a gentle nourishing Heat , till it come to its Perfection . § . 7. After this was described to me , it was said to me by Wisdom , and by the Apostle John , Thou shalt now be brought to the Antient Worthies that have made Projection upon this Stone , as well understanding it both as to the Spiritual and Natural Part of it . And when I was brought there , I saw the Patriarchs and all the great Philosophers divinely taught , both of former and latter Ages . Then was I led into a Darkness , which by a Magical Power , these changed into a bright Silver Light. Afterward I was brought into a barren dry Ground , and these by the speaking forth only of a Word , as , Let this Soil be changed into a Fruitful Lebanon , brought up all the variety of pleasant Flowers and Plants , that sent out a mighty hot Perfume . Then I was led on still to a Mineral Ground , where were all the baser Metals . And the Apostle John , who was the chief Magician , said , Come and see , what is here to be done also . And he had in his Hand a little Vial , containing a Liquor like to Gold , and he dropped some Drops of this upon each Metal ; and they were all immediately transmuted into Lustrous Gold. Then I was led to another Place , where there was nothing but a Redish Mould cast up : and then by the Word of the Power , which he spake forth , this Earth was changed into Forms after our Human shape , but clarified and bright , standing up as a great Army . And he said , These are the Fire-Stones , that are to walk in this New Paradisical Region , as Glorified Figures , like unto such as were here before them . Then I Queried how could it possibly be , that such Effects could be produced by any that in a Mortal Image did now upon the Earth appear . Upon which the Beloved John answered me , All this that thou hast seen , is possible again to be done , by Wisdom's White Tincturing Stone formed within ; by which the Great Wonders in the last concluding Age of the World , shall the grand Revolution make ; changing what is gross and vile first within , and then going further on to Transfigure even that which is without ; that so according to that saying , The Vile Body shall be changed , and reduced , and brought into the Glorious Liberty , whereby it may possess the Kingdom and Dominion , with Christ the Glorified Head. Then was it said , This is the true and faithful Mystery , that understood and unveiled hath been to thee ; for a Foundation of Faith and Hope to Wisdom's Children to look into : and to wait for the Formation in themselves of this White Virgin Stone . Then may they most freely and easily eat and work ; and nothing shall them controll , as to those worthy Enterprizes , and Exploits , that are to be wrought , which shall distinguish them to be the Sealed of the Living God signed with Power from on High. A further Opening of the foregoing Vision , given in the same Month of November , 1675. THe Word came to me , saying , The Love-Chain is to be unlinked betwixt God and thee , while the Spirit is the only Eternal Matter and Quality , whereon thou art to work . Therefore fast hold it will take on thee , so strongly , as to draw , and fix thee in the Circumference of the very Immense Love , from which the Eternity is seperated , and the Curse of the Elements divided , and totally taken away . O enter , enter , I say into it : This is the Infinite Space that thou hast seen , which is beyond the Third Gate . This invisible Love-Chain will work thee through the First Gate , which so strait and narrow is , and so through the other two ; if thou give it all Length and Breadth within thee , to wind thee up swiftly . For what is so strong as God's Love , for restoring into the desired Fuition of all Plenty and Goodness ? Therefore be strong , and courageous in the Love , in the passing through these several Gates : and fear not all the Attacks of the Enemy , till thou enter in this Blessed Land , and be there married to thy Beloved . An Expostulation of Wisdom's Pilgrim . VVHile I was in my deep Agony , a Spirit of Prayer came down , which sent up mighty Cries and unutterable Groanings . Which , as I did most sensibly feel , pierced and broke through the Gate of the Eternal Deep . So that my Spirit had admittance into the Secret of the pure Deity , where I had Audience , and free liberty to pour out my Grievances , shew my Wounds , and who they were that had pierced me . Every ones Hand was against me , shooting thei●… Bitter Arrows , adding weight and pressures to her , that was bleeding upon the Cross already , crying , Crucifie , Crucifie in Dying , let her Dye . Now I seeing that I was to tread the Wine-press alone and to encounter the Potent Spirits , th●… Throne-Princes of Darkness , I cried an●… was in strong Travel . Yet every Pa●… and Throw did open the Birth of Lif●… and gave me entrance into the Hol●… Place . Where I heard first the Etern●… Sounds : and then after that , obtaining the Power to be in a stillness , where neither Motion or Thought did stir , I was in a smooth calm Water , wherein no Dirt or Mire did cast up , neither was there the lifting up of any Tool , or making any noise to drown the Voice , that spake to me in this wise . The Voice of the Bridegroom . O thou afflicted , tossed and forsaken One , I will marry thee unto my self . Thou art mine : be not dismayed . Fear none of those things thou art to suffer ; for the Power and Presence of my Omnipotency shall be with thee . Thou must be my tried Stone , at which many shall fall and stumble ; thou hast been refused , and set at naught , but I will magnifie my Name in thee , and yet make it Honourable . Only this I require , that thou seperate thy self , and touch no more unclean Spirits of this World , for I can endure no Polluted thing to come before me . Therefore holy , harmless , seperated from Sin and Sinners thou must be : then in the holy Priesthood thou shalt wait on me . The Answer of the Spirit of the Soul. At which I said ; Lord , how can this be ? For though I have greatly desired this Office to minister about the holy Things , that so I might be nigh to thee ; yet the Worldly Spirit maketh a Challenge to this outward Husk or Body , and saith , that I am not got out of the reach of its Dominion . Hunger and Thirst , Heat and Cold do attend the outward Man , which do engage its outward Senses , for things which are External ; so that none can live in that pure Abstraction , till redeemed out of all Care for the present Body . This was that which I bewailed , and did plainly ask God if it were not possible for the Eternal Mind and Spirit , to supply all Wants to that which were Corporeal , without the help of the Spirit of Reason , which is King in that Region where the Curse is . The Reply of the Bridegroom . After a little while of suspending my outward Senses , this Answer I obtained , That this could not be , till there were a Total Death of the Body of Sin ; referring to that in the seventh of the Romans , ver . 6. That being Dead wherein we were held fast , we should serve in the Newness of Spirit ; as being discharged from the Law of the first Husband , to which we were married , after the Law of a Carnal Command : Whence we are now free to be Married unto him that is raised from the Dead , and so shall become the Lamb's Wife , jointured into all the Lands and Possessions that he hath . The Eternal Revenues are belonging to her , whether Invisible or Visible : all Power in Heaven and Earth is committed to her , and all things are given to those that are his : whether it be Gifts of Prophecy , or of Revelation , or of Manifestation , or of Discerning of Spirits : or that high Tongue of the Learned , which only speaks from Wisdom's Breath . The Preparation of the Second Marriage . At which Opening , my Spirit even failed within me , as desponding ever to get rid of my First Husband ; without which no Marriage with the Lord from Heaven can be . For knowest thou not , ( was it said to me ) that the Law of Sin hath Dominion , so long as he liveth ? So from hence the Spirit did testifie that nothing less then a Thorough Death would put me into a Capacity of this Marriage with the Lamb. For he will match himself only to a Virgin Spirit , incorporating , and thereby changing into his own pure Humanity : and this is a Begetting into a Living Substance , which springeth through the Death of the Old. Which as the Grain that dissolveth in the Earth , and generateth a New Body : so in like manner doth the New Creature , spring forth ; which indeed is Christ , our Life , whose appearance will put an end to Sin in us . Now what brought in the Curse , the Care , the Toil , and the Impotentcies which distress poor Man in this his fallen estate , but a Deviation from his God ? And while in this state , he stands as a Debtor to Sin , being under the Dominion of it , this maketh him obnoxious to all the Calamities which do attend those that live in Bodies Elementary . But now to hear of a Possibility of a Putting off of this Body of Sin , this is good Tidings indeed : and verily the Prophet which is risen in me , hath prophesied that such a Day is at hand . And that I shall be a Witness of Jacob's Star arising , and shall see for my self , and not for another . Then shall that saying be fulfilled , Death is swallowed up in Victory ; even the Death of that First Husband , who so long hindred my Marriage with the Lamb. Who by a New Law from Mount Sion hath set me free , from the Law of Sin and Death . Be astonished , O ye who are Wounders and Despisers of this Grace ; which I now see is near to be Revealed . For the Garments of the Bride are making ready : and it is granted to me to see , in whose hand they be . O Wisdom , to thee is committed only the Ordering of this Wedding Garment , which of divers Colours shall be , that known from all others may be the King's Daughter , who under thy Teaching and Discipline is committed . April the 20th . 1675. The Shulamits Debate , & Expostulation with Wisdom . OH my Mother , how is it that thou hast shewed me of the Glory of thy House , and of the Honour , Riches and Dominion of thy Kingdom , and hereby hath allured and drawn the Spirit of my Mind , that I cannot turn my Eye from thee , my Senses being refined , and with thy Life close touched , that I altogether incapable am to join to Baal , or to immerse my self with the druggy polluted Life of this outward Principle , which hath no consistency with that transparent state where unto thou hast called me , with thee to have my Conversation , as one that hath obtained Grace , to be sirnamed by thee , and admitted into the secret of thy Counsel , in order to some peculiar Service for thee . If so , why is it I am yet straitned in force and power ? What signal mark do I bear to demonstrate my holy and consecrated Calling to wait in thy Pavilion ? What Commission have I from thee to shew , whereby all unbelieving and gain-saying Spirits may be convinced and put to silence ? true it is I have had free Communications through Transportation of my Spirit : but what is this without fixation , and Seal of the Power which may bear Record of its own Omnipotency , working forth to redress all Maladies and Grievances ? seeing I have taken upon me to plead , suffer me yet a little to empty and unload my self to thee , whom I well know to have the tender working Bowels of a Mother , and numbrest all my Complaints ; the first Argument is from thy free choice of me , calling me out of all Nations , Tongues and Peoples , no more to know my Fathe'rs House or the Land of my Earthly Nativity , but to renounce and seperate from all , attending thy Appointments only , at whose Knee I have been for some time brought up ; to hear and learn the manner of the worship of my God , which is expected in a different Living , All-Powerful Ministration , which to know is indeed Life ; but to act forth from that Life , brings the Joy , Peace and Glory , which will be the Renown of Wisdom's Nursery , among whom I have thus far found favour , as to have her Friendly Salutations , with Word upon Word , sealing Instructions to me : but this is not enough . Oh the Spirit and Breath that goeth forth with all Influencing Powers , to create new Forms of things : this I know will give the express signature of a Godlikeness putting forth through Nature's contemtible Appearance : Here is surely a matchless Glory to break forth , the highest Mystery , which was ever unveiled , the best and choicest of all Wisdom's Treasury , yet to be brought out for such as pursue , and make it their only one Interest , minding and regarding nothing else . Oh my Mother , while herein have I busied my self in putting and throwing off all Weights , that I might come a naked Spirit unto thee : How have the pernitious Necessities cryed for the out-part to have Right done it , to act , and work , and plot in Reasons Counsel-House , as the manner is of all which live in the gross Animal Body ; is known to thy all-viewing Eye , which runneth to and fro : and what my Conflicts have been , and still are , while I have studied to evade and make my escape through the Throng of Worldly-Wise Reasons Guard , who have by order of their great Prince , watched me in every going out and in : when with my only Friend I would my Time secretly in all sweetness spend , contrivance hath not been wanting to draw me down , to wear again the dark Linsywolsey-Gown . I being well aware through divine caution : These are the Pirats that have lain in wait for me , to take what Substance is with me embarked . So that Perils on all kinds do beset , but this my Ark above all Waters doth keep floating , ( a Man of War is within ) which will keep this Vessel from being a Prize to the subtil Man of Sin , pitched within and without by Wisdom's Skill : no fear of leaking while I thy bottom am , so saith the Amen . Thus encountring fresh with Temptations and strong Gusts from the cold North , which I feel many times blow so sharp , as if they would put back the Spring from coming on ; upon which only my Hope is entertained , which keeps up my Spirit from fainting . Thus while I was pleading and pressing hard for the finishing Power to come down , that might put an end to all Strife , whioh is from the Root of Sin. [ Here is a Break , by the loss of the Original . ] Therefore , O Shulamite , do not thou judge thy Furnace to be too hot : it well becomes thee the same with thy Lord in all things to be , who in thee beareth , and endureth , and suffereth . Were it not that hadst high Conjunction with the Deity , thou wouldst not stand in that Enmity universally , to what from the Root of Iniquity doth spring . How much better is it to be numbred with thy Jesus amongst the Transgressors , and to bear the Sins of others , rather then thy own , that the Evil One may challenge no part in thee . How will the Bridegroom rejoyce to see his Bride as a spotless Lily , growing under the sturdy Tree of Life , who therefrom will pluck and present herewith the most lovely Fruits that this new revived Eden-Garden do afford ; here is private Walks , sweet pleasant Groves , where the Lamb with his Virgin Bride may fully solace , and none do them espy ; Spirit with Spirit can walk and talk very hiddenly , linked and wrapped up in the Mystery of the Trinity in Unity , from out of whose Arms none shall ever more pluck out . Oh thou deep Well of Love which thus freely flows , no need of drawing when thy Springs unlock : while thou art communing , what Perfumes doth thy Breath send forth ? as a Cluster of all rich Compounds is thy breaking up : Turn away thine Eye , for thou hast overcome me with the Sparkling Flames thereof . How shall I be able to hold a Conference with thee , except by renewing strength and transfiguring Glory , I be admitted into thy fiery Charriot all paved with Loves , there with thee my Bride to set , and evermore to fix : for greater Bliss then this I cannot desire to possess , who my dear Sophiae art . April the 30th . 1675. The weightiness of Wisdom's Workmanship being viewed by the Eye of the Father , which only seeth into her deep Magical ground , where she is an absolute Princess to create and generate Spirits in her own express Likeness , knowing well what her Offspring have right unto ; and therefore their Education is to be answerable to their high Birth . Having such near Aliance to the Glory of the Trinity , all must in Wisdom's Children answerably correspond , that she may not be ashamed to present and make challenge for them what by Heirship is due . Now finding the whole scope and tenor of my Mother's Laws and Counsels are , to put me upon Cloathing my self with the highest Purity , that in nothing I might be inferior to the Glorified and Angelical Spirits , who have not such a gross Animal Nature to deal withal as I have ; and yet required to be as Immaculate as the Lamb of God , I cannot but thus break out . Ah my Mother , I do not say how can , but how and when must the Accomplishment of this be , for which I am now in such dying Agonies , that this New Glorified Life might only appear ? While thus in secret Debate I was contesting , because my Hopes were delayed , as to the present Age , which gives right to an Estate of Glory at Hand : which is the Manifestation who are Jewels belonging to the Crown-Royal ; O what Raptures of Love's Divine did I feel , ardently desiring a Dissolution from my own Creaturely Being , and from all others who in corrupt Nature's Genealogy do live , as one wearied and tired out of all , seeking only Fellowship and Bosom-Rest with my Mother in the free New Jerusalem , as it is known in its descent into the Habitable Parts of a renewed Earth , inclosed for the precious noble Seed to put forth in their manifold Vertues , Powers , Colours and Operations . All which be kept in their vigorous fragrant sweetness , as a ready Entertainment for the High Throne-Powers to welcome themselves here in Mystical Paradise , in which Wisdom hath recreated and formed another Adam , being Male and Female , a Production of her own Virgin-Nature , as upon my Expostulation was opened to me , who bad me not despond , but be of good cheer , for she was come to renew the beautious and fresh Glory of the now declined withered Garden , formerly called Eden , but now so over grown with prickling carking caring Bryars , unsavoury Plants , all concurring to make desolate and ravenous . For such as the fallen Man is , so is his place among Dragons , and unclean devouring Beasts and Birds of Prey ; out from which I have seperated and called thee to dwell on the Face of that pure Ground , as an anointed Cherub , to keep all in order in this Holy Place , suffer thou no strange Plant here to put forth ; neither lust thou any more to tast of that one Tree which so pleasant appeareth to the dark Eye . Though a new generated Spirit thou art , yet not excluded from the Serpent's tempting dart , no more then he who was the first Begotten , who thy Pattern still is to be . Consider him in his Forty Days temptation , before whom this Tree was set , presenting all Kinds and Sorts of tempting Fruits , but of none he would either tast or touch : who thereby gave proof he was an impregnable Rock , fitly qualified the Father's high Trusty of all his Treasures to be made : the same Yesterday , and to Day , he is , alive for evermore , in the weak and frail Form of a Human Body , to perfect the same Conquest for thee , that so compleat through Sufferings thou in him mayst shine Celestially ; therefore fear not to go through the dark Valley , or Golgotha , where nothing but dead and unsavoury Carkasses in thy way do do lie . True it is , the world without thee is a loathed place , but suffer and bear the Evil Manners of it for a little space , till thy Restoration perfectly be wrought out , then power thou shalt have to subject all under Foot. Observe for thy encouragement , that Jesus ●…hough from the VVomb inspired , yet gradually in his work did proceed in ●…et and appointed times , whereby all Pro●…hecies by him were fulfilled . My Mother 〈◊〉 this my Agony , did present before ●…y anointed Eye , an earthen Pot set ●…pon a soft Fire , in which was a Liquor of melted Gold , boiling with a scum ●…n it , which was an Idea of my present ●…tate , which saith , Shew now thy self , ●…ee how expedient it is to abide still on ●…his gentle Fire , that will not crack the ●…essel , but Refine the Golden Matter in 〈◊〉 , which is to be cast into several Moulds 〈◊〉 furnish my House withal : no Vessel ●…an be fixed there , but what hath been ●…yed in this Furnace , therefore know 〈◊〉 is to be no unkindness to thee , that ●…ou art still proved hereby : every seve●…l Fruit , that puts forth from the vital Spirit Tree of Love must be dipped in this Pot of Gold , then will the offering of these Fruits be pleasant , because weighty and solid . Think not much that Gifts and Powers do not yet come to their Birth , there is somewhat more to be done in preparation thereto ; it is no pleasure to either Father or Mother to see their Children go naked , and be poor and impotent , obnoxious to the Spirit of Reason's scorn and derision , who provides for their Children deliciously ; at which sometimes thou art ready to stagger and tempted hereby to turn back again , fearing to pass through this Fiery Baptism , without which no New Name will be given ; upon which is entailed that Dominion thou so much desirest : Therefore go forward , slac●… not thy Pace , the greater part is run o●… thy Race , though a craggy and roug●… way hithertowards it hath been , ye●… know before the end it shall all be strowed with fragrant Flowers , which a●… Glorifying Powers , Love Tokens se●… down from him , who will thee sig●… with a Spirit so divine , as shall out-d●… all the Children of Time. Now watchful be , call over all my Charge , obser●… my Word : start not herefrom , and lo , I will abide still thy Friend and Bride . May the 29th . 1675. Wisdom's Pilgrim being ecchoed up , setting her self as a Clock-Work upon its going motion ; still witnessing something strongly winding up the Eternal Springs thereof ; that Times number might not slack or stop , urging still to one Gate after another , the Hand of Power to unlock , being raised up to a higher approach and nearness to the Allinfluencing Deity , with whom in the Night Repose , when deep Sleep had overtaken my Animal Part , my Spirit was wrapped up in high Conjunction and Fellowship with the Triune Majesty , the Joy and Pleasure of which was so great , that when I awaked , a Hymn of Praise was given me to land and magnifie the Love which had after this manner visited me , drawing up out of the Body so wonderfully sweetly ; who lay here powerfully in Love's Arms arrested , kept for some Hours in this warm Bosom-Harbour , where the Spirit inquired further about these weighty and Heavenly Matters , which , with great pressing Urgency , received this resolve as relating to those things manifold , which by the Mouth of Wisdom have been foretold . Who again encouraged me to hope and wait , for the Day was not far off , in which I might see the All-filling Body of the Glory , which would be the end of former and latter Prophecy , whereunto I yet did well to take heed , because it was the Life's Food , which for the present time might not only afford Support to me , but others who with me shall wing up their Lord to meet , all Crystalline , having no Spot nor Stain : to such he will appear and number them among the Holy Train , to bear the Father's Name , inspiring and shewing to me there was various Passages , which yet I was further to venture and believe the entrance into , which should yet be more amazing to the intellectual Mind , which shall into its own Deep descend , to bring up still what will Water the Garden , that it may be always Summer and Spring . Where I earnestly invocated this might also be the Portion of my selected Friends , who in this Holy Ministry were choosing to wait with me , that they might clear , single , and of a perfect Spirit appear before the bright All-piercing Eye of the Virgin Wisdom , who to our God maketh nigh . Further I did see into the Mystery of ascending Spirits what Qualifications thereto was required , who are to be Spiritual Flames blown upon by a constant soft breath of Air from the Holy Power , which letteth in nothing which putrifies or is gross and heavy , none could mount up that had the least Weight hanging upon them : the Word did express there must be a due Proportion , Light and Purity answering to each other ; the Mind that would associate with God , must carry a distance to drossy carnal Spirits , and all of that Nature , according to the high Birth of a Spirit : you shall know it by the Holy Greatness which it will have , not knowing how to be familiar with what is not of the same high extraction with it self . Wisdom is very Jealous least any of her Family should walk out of her Order ; therefore that in her Love-Favour you may all abide , to whom this Word of Counsel shall come , that to the Virgin of the Lamb be you Loyal , that in your ascending Prayers , you may meet with no denyal . July the 16th . 1675. The Light Orb opened and all overspread me , thereby dispelling every Foggy Mist , so that it brought to my remembrance the Lord's Day , which John saw , and had all his Revelations in ; who was said to be in the Spirit . And truly after such a manner must every one be seized , that is drawn up into the Mount of Divine Vision , to hear what God the Lord hath of his Mind to give forth . Which will only be entrusted with such whose Spirits are fled , and departed out of all Animal Sense , which is gross , heavy and ponderous . But for a Spirit that would be All-seeing , and intelligent in matters Supernatural , to be uncloathed of all Earthly Materials it is certainly required ; as , through great and free Love , I have been a Witness of , in all Conferences , and mutual Society with the Fountain Sourse of all Spirits . For never could I hear , feel , see , or tast the Powers and Joys of the Light Kingdom , till I was passed out of the Cloudy Pillar of mine own benighted Reason : which many times set so hard upon me , as I often feared that I should be violated out of all that which Divine Wisdom had presented to me ; for an Encouragement to those who shall by Faith overcome not in part , but in whole , triumphing over all Worlds . Which is to be effected , as hath lately been shewn to me , upon some debate with the World of Wisdom , my dear Counsellour , who taking notice of some fresh Exercise that my Spirit was in , animated me thus : Be strong , be resolute , acquit thy Doubting Mind ; for therein lieth the danger : for as much as no mighty Work can be effected either in , by , or through thee , until there be a full , close , and joint Consent of all the internal Faculties , and Powers . Therefore are there all choice Ingredients requisite , for the making up of this Almighty precious Faith : and such as are not to be found in every Ground . For thou art to know that there are different Soils in the Inward Heart of Man's Earth , as well as in the outward : some being for one Grain , some for another ; and all making together for the Increase of that Treasury , which is to be brought into the Eternal Granary . Wherein every ones Work shall be proved , and all Metals tryed , of what sort they are . Now as to this which is the most weighty of all Seeds , and in Truth the Root of all , there being no Fruit but what putteth forth from this Tree of Faith , from which the Holy One can tast any Sweetness , ( as it is written , Without Faith there is no possibility of pleasing God ) thou must therefore dive and search deeply : for in the Essence of the Deity this Grain of Gold is only to be found . And if it should not drive forth it self in all its united Force and Powers , it would never be reached to . But in that Ground where this Plant is deeply rooted , it will put forth as from a flowing bubling Fountain : which Water of Life mingleth with the Golden Mould , and so maketh the Composition of this high extracted Mineral ; which hath done , and will yet do , all the Miraculous Things , in and through Nature but it will suffer no check , nor contradiction from Nature . Such is the absolute and uncontrolable Soveraignty hereof , that it will not admit of any Questioning Spirit to set footing within its Gates . Here must be no Asking , How can This , or That come to be ? If Abraham had made any of these kind of Objections , he had frustrated all his Friendship with God , who put him surely upon as hard things to prove him , as any in this Age shall ever be called to , or need fear to be tryed withal . Many worthy Instances more there are upon Record of such , who by this Faith have subdued and conquered whatever withstood them ; so as nothing was too hard for them , who skilled were in the use of this bright flaming Shield , which hath for a long time been out of Exercise . For of late Age it hath scarcely been known , after this manner of working , to have been ever used : which is in the way of giving Being and Existency to that which is Not. This is the Quintessence and Spirit of Faith , the immediate Begotten of the Father , that acteth according to the Will and Power of the Omnipotency . There is no Sufficiency in any but from this All-sufficiency putting forth . Which I advise thee to look up to , and wait upon , in the serene Stillness : and when the Birth is strong enough grown , it will shew it self whose Child it is . In the mean time hide and conceal it , and wrap it up in the Mantle of Love and Patience . The Nourishment hereof shall be from that Breast of Wisdom's Word , by which it shall still be sustained , till it cometh to be a full grown Power , and of a perfect Age : and then shall the Government upon this Shoulder be laid , and both the Inmost and Utmost Bounds of all that which the Heavens and Earth contain , shall to this Spirit of Faith bow most voluntarily ; as rejoycing to see Immanuel's Kingdom arising , as the Morning Star out of the East . I have now no other Word to give , but that thou hold fast , and keep the Word of God's Patience ; enduring all Contradictions , rather then denying or shrinking back from this which will crown thee , and become thy Glorified Body . Be strong then , O my Spirit , flag not : for my * Law-giver out of Sion I do see , who upon my Earth doth stand , with his Love-Fan in his Hand , to divide from what can have no consistency with the Trinity in Nature . November the 22d . 1675. Wisdom's Call and Direction for the Tabernacle Building . UPon the New Covenant which was opened and established in me , this Word came unto me further ; Where is the Place for my Testimony to be put , except in the Ark and Tabernacle where I only give the witness of my Presence ? This is the great , high , and most considerable Work of all , therefore thou art noted as also them that are moved and stirred up to join with thee as known by Name to go forward in the framing and fashioning of this goodly Tent for the Presence of the Most Holy to take up in . Then cryed the Voice unto me , Put your Hands to this curious Work , according to the Pattern which Wisdom hath given you . At this I said in my Spirit , Ah Lord , where is the Stuff and Matter to work upon ? Then replyed the Word of Wisdom , Ye shall find all with and in your own Treasure-House , into which the Free-will-Offerings are brought ; therefore be not careful as to that : your business is to order and manage the Materials provided to your Hands . This put me upon great Importunity for Skill and Understanding : for it was a New Work to us , and we must obtain a special Gift , or we should be non-plus'd in it . Then this Word spake to me , Am not I with thee who devised the first Tabernacle in the Figure and Shadow , and made those two choise Ones wise-hearted , for the effecting of that which was but a Worldly Sanctuary ? Am not I come to give you a wise and understanding Heart ? Why lean you not upon me for this Ability and Sufficiency ? Nothing would suffice but Cohabitation with your God , and it could no other way be effected , but by this New and Living Sanctuary by me framed . Therefore as a tender faithful Mother I have not concealed any thing that might throughout accomplish thee for free and mutual Society with thy God , and beloved Jesus : Now take good notice of what I shall instruct , and give Rules for , in order to this pure and perfect Tabernacle erecting . Which must be a Transcript from what is in the Superior Heavens , which the Majesty of Glory fills ; that the one may come expresly to answer the other : and that so the same which bears Record in Heaven , may also in thy restored and New Earth bear it ; where the Everlasting JEHOVAH loveth to be , if he may but find a Receptacle suitable for so great , so wonderful , and so infinite a Security . Now then consider to what a choice , eminent , and worthy Service thou and thy fellow Workmen are called ; labour that my Stone may spring in you , which only can make wise Artists to comprehend the Nature and Manner of this Work ; first then know here is no less then a Creating Power , with which ye must be endued withal , before you can make any thing of this Work : according to that ancient Prophecy which saith , The Lord will CREATE upon every dwelling Place a Tabernacle for a Shadow by Day , and it shall be a Flaming Fire by Night . Here is the New-Covenant Prediction come to be fulfilled in thy Day , that ye may rejoice in that which I create , and bring forth in the Birth Power of All-Wisdom which so readily can take out the Pattern , in which the High and Lofty One doth inhabit . This is not after the manner of a Terrestial Formation by visible Gold , Silver , Purple , Scarlet , or Linen , which Methaphorically Imaged out the true and real Sanctuary of God's Being , which is to be created in thy Internal Part. There the Holy Ark thou must make by me , who can extract it Magically , casting the Mould from out of that superior and undiscovered Golden Ground , which at my Command , casteth up all precious Matter for thee to work upon . Which unconceivable and unknown must be , for no common Eye shall ever this espy : it is the peculiar Gift which only doth appertain to those which are called by Name this Holy Thing to ingrave Wonder-working . Hereupon my Spirit was as one overturned , being appointed to such a Service , wherein no Earthly Material , Tool or Instrument was to be used . For all Wisdom and Understanding from the Rational Terrestrial Man was prohibited , and to be wholly laid aside , and only the Wisdom which is from above , that indeed is Pure , was to take place and give Instruction in this great Affair ; which tended to the settling of the Heavenly Promise through the erecting of this Holy Tabernacle . Thus being in a deep plunge and concern in my self , how , and when to set upon the Work , as being pressed out of measure , to proceed upon it , praying with all Prayer for my self , and that other Person nominated in this Work , I received this Divine Charge , to persist unweariedly without Interruption . For that if there were a falling back , or but a slacking in either , it might stop the Wheel . Therefore I was forewarned to be well satisfied in the Spirits , that I concurred and united withal , lest that should be mutable and not hold out to the finishing Work : for we should be tryed , and if we were not perfect in One Accord , it could not prosper in our Hand , and then it were better to engage singly ; if not clear , and cordial as one . Then was brought before me something of a staggering , which would be very hurtful , if at any time it should in either of us prevail , before we obtain the fixation in the Body of the Power ; for it was shewed me there would not want strong belingrings to weaken our Hands in the Work ; for the whole stress lay upon following and cleaving to our Guide , and keeping to the Paradisical Laws which in the Ministration of the Spirit can only be fulfilled . Now these things sinking deep upon my Spirit , drew forth many Inquiries and Heart-searchings , and Suspitions , least the Work should in any wise be impeded , for I saw the Dragon upon his violence to snatch at the Birth , which made me cry , O save it out of his Hands , and carry us out of his reach . Then Wisdom spake this Word , No place out of danger , but the Ark and Tabernacle , where your Strong Hold is the Sanctuary , which is provided foryour Refuge . Then did I apply my self to ask how long it should be before we might herewith be invironed , that so we might no longer be in Fear and Jepordy . It was replyed , That it is much in our Power both to hasten or to prolong it : there was a possibility of a quick Work to be made of it , if we would follow it fully , intirely , with all Might ; for it was of that nice , difficult , curious Nature , that every Interruption detarded it ; God could make a Tabernacle to descend ready finished upon thee , but it is his pleasure to give thee the Honour of the Workmanship and Building hereof , that thou mayst hear and learn of Wisdom how to form and bring forth this inclosed Tent for the God of Jacob to dwell in . Then this Query did rise up further in me . But seeing the manner of this curious Work , O Wisdom , is to be effected by a Spiritual Magician , who by a Vertual Power must do all in it , how can we be capable hereof , till we come to be made such ? For who can make themselves so sublime and perfect , as to reach to so high a degree of Wisdom as is required in this Work ? Truth it is , O impotent Spirit , without me thou hast no sufficiency : therefore this understand , I do not insist , or require thee to set upon this Matter of so great Consequence nakedly , in thy own strength ; for then soon an abortive thou wouldst make : This doth require as great a Skill and Power as the first Heavens and Earth , with all the Hosts that did belong unto them , which were generated through the deep Spirit of Wisdom's Understanding . So know I do call upon this Original Breath infused from my Essential Power and Life , which resleth in the Cell of thy Eternal Mind , till it be awakned by my Voice sounding as a Trumpet ; saying , Come forth , and gird on thy Spiritual Powers , and follow me , where thou shalt see in what Holy Affairs , and Spiritual Work , I will employ thee , knowing the Gift of Ability , which already is given unto thee ; which now is required to be stirred up , to the utmost sufficiency thereof , to join the Chariot of thine Internal Spirit with me , and so be the Wheel within mine , doing only what you see me do ; who am risen out of thy deep Central Earth , all things anew to create . Seven Pillars hewn out in the first place here must be , for this Perfect Sanctuary , all Crystalline , out from that Rock which is the Eternal Jasper-Stone . Next is that fine-twined Linnen , which for Curtains about this Tent is ordered to be imbroidered by the Golden Thread , and wrought by the Needle of my Eternal Spirit . In the third place , it is to be paved all with Molten Gold from that Everlasting Mountain which thou didst see ; the Covering also of the same Orential Gold must be . All which though Metaphorically I do them thus present to thee , yet all shall be accomplished in a perfect Mystery , as the Deity shall all over-shadow thee , who long hath waited this Tabernacle to see perfected in thee , that so the Covenant within the Ark might find a place of Security . Here thy God will choose to put his Name only : Where nothing must come near that is defiling . And therefore appointed are over the Thronely Mercy-Seat , flaming Cherubims , this Holy Place to guard : Whose cry is only Holiness to the Lord Most High , who within this Tent defires with thee to dwell , and with Power , Majesty and Glory it to fill : but know , that here God will admit none into this seperated Court to come , but the High-Priest which hath the Crown of the Anointing Oil : therefore consider the wonderful Purity , that is required when thou comest near to thy God to inquire , who will from between the Flaming Seraphims commune with thee in all Matters and Things in which thou art to receive Commands . For now the real sum of all that which is required in this thy approach , is purity in the highest degree , that can be extracted from that Original Sourse , out from which floweth the Golden Streams of All-Holiness , which will be found within thy self , and in their rising , so cleanse and sanctifie them all over , as therefrom this Holy Tabernacle will it self form , and grow upon thee , till it shall have swallowed up all foregoing Tabernacles , as Aaton's Rod did devour the rest of the Magicians Powers . So know that God will be and live intirely to himself within thee , as his perfect Tent ; enduring no Vessel , or Instrument , or Spirit , to come here , but what hath the Inscription of Perfect Holiness upon it . For who may here ascend but what can dwell in a Flaming Pillar of Fire , and not be consumed ? and be able to say , Evermore let me in this sweet , aimable pleasant Fire , O God , with thee abide , till I know nothing within me stirring , but the Ark of thy Strength and the Power of thy Omnipotency , which will be , and is , the finishing Glory of thy Sanctuary . Where unutterably and perpetually my Spirit may be folded up as in an unknown Reservatory within this Holy Place of Purity . In order to the attainment of which Perfect State , this Word I heard , Abstain thou from all Meats which are offered unto Idols , and feed upon nothing which is Common or Unclean , which is not purged by the Fire that burneth upon my Altar : a true Fast ye are to keep in your Spirits from the gross creeping Things , and flying Fowls of Imaginations that are apt to flutter in the Air of your Minds , and would feed upon that which is hurtful ; making ye Infirm and Weak , for this Tabernacle-Work . For as ye are called and chosen to the Order of the Holy Priesthood , there to attend instantly Day and Night , maintaining the Fire upon the Altar from the pure Spikenard , which is to be made up of all Spices , into a perfuming Oil , this is thy Service to cast herein Fuel , or Food for this Holy Fire , to Feed upon : then all Offerings passing through this Fire are made acceptable because of the Perfume , and Confectionary Art of the Most High and True Chymist , that maketh this Eternal Composition , giving it into thy Hand to maintain the Celestial Fire with : Out from which expect the Cloven Tongue must issue forth , for it is the Spicy Flame , which inspireth with the Holy Ghost ; nothing goeth beyond or is like to this Oyl of Composition , for it contains all the Soveraign Vertue of the Holy Godhead : it is of the highest most subtil Tincturing Property , that it can pass and penetrate through all things ; the Extraction being from the Arabian Spices of all sorts , mingled with the Spirit of Gold , which makes it of a wonderful sublime and vertual Power : With this Oil the Tabernacle , with all that doth appertain to it , must be herewith anointed , as the Testimony , Altar and Ark. As in the Type , so in the Anti-type look thou for it , it being of that infinite value , that a greater Gift cannot be given , and as I have directed and given Wisdom to model out the Sanctuary , and Ark of my Presence ; so likewise Skill and Understanding i●… this high and most wonderful secret to make thee a Confectioner , which i●… the highest Art attainable ; whereby thou wilt become a Physician to thy●… self and others . But this requires great Heedfulness , Purity and Watchfulness , with Love and Faithfulness , to enter upon it with all Earnestness , making it thy absolute Profession and Calling , not regarding nor minding any one thing else ; but keeping close within the Rounds of my Sanctuary , where the Basket of Blessing and Store is for thee to live upon . Oh that there were such a Heart in thee as would believe , rest and trust herein , and not look out besides me , then shouldst thou know the length and strength of Jehova's Arm , what it should work , act , and do , in defiance to all Reason's false Prophets , which would not have thee break off from that rusty Canker-eating Chain , which hath linked the whole Earthly Inhabitants together , living upon one common Store , not being able to trust to me beyond what their Eye of Sense doth see ; which is no less than a fine spun piece of Idolatry , even among the Reformed Party . My All-piercing Eye this doth see , & doth hereof still give Warning to thee , and him that solemnly with thee in an Holy Convocation and Priestly Seperation hath engaged , that in keeping of my Charge ye may my anointed Cherubs be , on which my Tabernacle may rest in its All-flaming Glory : and make your way up to Sion , and the Free Jerusalem , the City and Mansion-House of God your Law-giver and King. All which may be witnessed from within , as the diving still deeper within the Circumference of your own Heavens , the pleasant Sea of Fire , and Glass over to pass , that ye may know the swift Sail , through the forcible Power of the mighty Ark of my Strength within thee , to cut off the flowing Tides of Sense , with which in your Journey on ye may meet . Therefore venture ye not one Step to set , or one remove to make , till you feel Power your Ark to raise , which commandeth all whatever it be to obey . For it is the Anointed of the Lord that is to go before , his Way to prepare , all Mountains in its way to level , and to bring down , and all Seas to dry up , and all Worlds of Enmity to subdue . O great is the Force , Strength and Majesty hereof , with whom it is as a Risen Body , moving in its Oily Vertue . It is thy impregnable Fort and Tower : out from it do not thou go , but as an Apprentice here Bind thy self , for to abide ; and then in the High , Spiritual Craft of the All-eternal Mystery thou shalt be taught : and this unparallel'd Composition of the Physical Elixir , and of the Ointment of Life , how to make shalt be instructed . But in the First place a Covenant of Secrecy thou art to enter into , not to Reveal it to any , except to thy Fellow Apprentices ; who called are with thee to work in the same Art. Then Secondly , Thou art to fulfil the Term and Time hereof , in Truth and Patience unweariedly ; till thou comest to be as Exact and Perfect as thy Teacher is : this Oil both to make , and then to keep in the Alablaster-Box of perfect Nature . Now I shall direct thee next how this is to be done ; and that by way of Similitude . Know then that there is a secret hidden Garden , within that Land called Beulah , in which grow all Physical Plants , which the River Pison doth Water . It is a temperate Climate , neither too Hot , nor too Cold : and the Sun never goeth down there . For there is no Night , but one perpetual Day in the borders of this Blessed and Beautiful Land. And here do grow all sorts of Herbs , that have such a vigorous Seed of Life in them , that their Life never doth fade . Here also groweth every kind of Spicy Trees , which through the Exhaling Sun , through the rest of the Divine Planets , do produce a mighty strong Frangrancy ; infomuch that none into this Place can come , but Seraphical Ones ; who are used to this pure Climate . Here are hid within the Bowels of this Holy Ground , the Veins of pure Gold , with all Oriental Pretious Stones . Behold I have now described to thee the Place , out of which the Confection , and Matter , of this Magestery , Oil , or Ointment is to be made . But thou wilt say , This is a Sealed up Place ; none here can come ; it is a Garden so richly furnished , that who is it amongst Mortals , who with the Key may herewith be entrusted ? Although into Paradise my Spirit is admitted , yet into this All lustrous Privy-Garden I could have no entrance . True it is , that hitherto it hath been concealed ; because it was not proper for thee herein to come , until entred thou hadst to be Wisdom's Royal and Professed Physician ; withal taking the Degree of her High Philosopher , to know the Nature of her Stone . The Matter whereof within this Garden hath it self hid . Come gird up thy Spirit , put on the Sandals upon thy Feet , cast over thee the pure Garment of the Cherubin-work ; and follow me into this Secret Place . The Door-keeper here doth well know my Voice : to the Call of Wisdom he will open , thou shalt see . Which indeed to me accordingly was made good : for my Intellectual Spirit was hither presently moved , and made to pass ; where in Reality , though after a Spiritual Manner , I did come , with my Guide , into thy unknown Plantation . Where Magically I did espy Beds of Herbs and of Flowers , in great order they did grow in a rarisied Beauty , and their Lustre they did cast to attract mine Inward Eye . Then in great and holy Awe I did to my Mistress of the Physical Art my self apply . Who then said to me , Take good heed , and gather thou there where I shall express to thee ; for thou art come , where the real and choice Simples do grow out of the All-Essential Good. Upon which no Corrupter ever came , or could come : or with any of these Springing Essences was ever mingled hereupon . By the Serpent no Poysonable Rays were ever here at all scattered : it is a Place which ever from his Eye was hid , by the Divine Constellations . All which Plants here thou dost see , from one Seed do after their kind thus multiply in this Variety . Now for the Holy Ointment , which I would give thee skill to make , Go first to that Bed where the pretious Thyme is included , and take there seven Handfuls thereof : then take the like quantity of the Baulm of Hope ; and of the Sweet Majoram of Patience , according to the same perfect number , as the two former . To these let there be also added the Spirit of Mints Power , the Eye-bright of All-seeing , the Rue of Fortitude , and the Hyssop of Purity . These do thou gather when the Sun-Beams are in their greatest heighth and Influence : and extract the Juice out of them , and so dissolve it with the Kidney-Fat of a choice Deer , that must be slain on purpose for this use . This thou wilt know is to be obeyed and yielded to , though it be even thy dear Sensitive Life , which for this Composition must be dissolved : the Death of which is only Serviceable for so Secret an Use. Hereupon a soft gentle Fire from the Altar is to be taken ; and then diffuse in the Golden Vessel of the pure Humanity , and thou shalt see what a fragrant Restorative Ointment this will come to be ; whereby all Cures shall be wrought Practitionally , the Knowledge of this Art being engrafted in thee , as a Natural Scyon co-inherent within thy inward parts , to transmute and make all that which was of a divided Property , to be of one pure and rarified Sort and Constitution ; as relating to the healing part , which through the whole Manhood is to disperse it self to settle all again in its first Primitive Order . Then again here is another secret greatly requisite to be learnt , as the Spicy Oil , which is the Spirit of Spirits , extracted , and drawn out from the Seven Spirits mentioned : the Ingredients to this are deep , and worthy of Inquiry : which cannot be illustrated but by way of Metaphorical Description ; which the wise and apt under Wisdom's Manuduction will soon understand , for that all the Materials are lying or growing so close about thee within this Physical Garden ; which may be called the Eflux of the Deity , which evaporateth through every Plant and Tree which groweth here : from and by which ye may understand the high and precious Quality of whatever you shall a Composition make out . Hereupon did arise a Query , Whether it might not be as effectual to take of these Plants and Trees as they naturally grow in themselves , for an healing Balsom , and Liquor , for the restoring of Life , without mingling them in a Confectionary way ? To this I was answered thus by the holy and profound Artist , that said , Through the uniting of many Spirits , Powers and Vertues into one sublime Substance , there is produced an Almighty Force and Strength , which would not be while they continued in their separated Essences ; but through the Coagulation by the Hand of Wisdom , into one Quintessence , it would have its vigorous penetration , as in the accomplishment hereof ye may witness , if ye wax not saint , but persevere with all diligence , and not be turned aside , though you do meet sometime with the Waters of Strife ; but hold out , or all is lost which already is wrought . For I would not that either of you who so voluntarily your selves to me have bound , should grow weary , till I your Work have crowned , having chosen you out of my Olive-Ground to sprout , that so ye may to each other empty forth , what I your Fountain have blessed you with , as a fruitful Womb to bring forth even that mighty Lordly Sprout , which will make your Heavens and Earth to shout ; and all the Hosts of them to praise and celebrate the Rising Star from the East , therefore with all fear and care go on , and persevere , till that all things shall be put under him who is born in you the King of Salem , against whom great Conspiracies will be , but as he in you shall grow up , he shall them all defeat , through the Crown of this anointing Oil , which I am to shew thee how to make . First then come with me into my secret Lebanon , where the Beds of Spices are , and take thee seven Ounces of the Mace of Grace , of like quantity of the Spikenard of Love ; the Camphore of Peace ; the Heart-cheering Cloves , of the Saffron of Joy ; the Noble Frankincence of all Faith ; the Myrrh of Triumphant Victory ; the Casst of a Sound Mind and Perfect Heart . Take all these and put them under the grinding Wheel which maintaineth its uncessant working Motion within thee , till they come to be an Oily Substance , mixed into one perfect Lump , then diffuse all in the Juice of the Pomegranat for a certain time , adding hereunto the Powder of Gold of Pervilium , which is to be mixed with the Magistery of Pearl , and the Ruby-Spirit ; all which close in a pure Crystalline Bottle , into which nothing ever before was put , and set it constantly under the Sun-shine of thy Heavens for the perfect Clarification thereof : Which at the tenth number will attain to the full height of a Life-quickning Spirit . Having taken good notice of this Mysterious Receit , I lay'd it up in me as a Precious Jewel , resolving to follow the Rules of this Intrinsick one , and to make an experiment hereof if by any means it might be brought to a Triune Body of such sublimity . All which must be wrought in the Tent of the Virgin-Wisdom , where no soiling thing must interfere , while this Composition is in doing : And only Sanctuary Instruments I did see must be used here . Having then order to discharge all out of this Celestial Place , no Servant which appertained to the old and first Tabernacle , I durst to admit , for my aid , or help , or in any service therein to imploy . Now all that are to rest within this Place , where the Glory of the Majesty does it self unfold , with the first Balsam must be anointed ; thus to me it was declared . Oh the great Purity that I did see was required in ministring about these Holy Things ! it cutteth off quite from all Intermedlings in a putrified Earthly State ; the Eye so single and clear is through this Ointment , purifying it , that it cannot bear any more to behold in it self either Spot , Blemish , or Wrinkle , knowing well none else in the Tabernacle of God's Holiness with him can live . Therefore in the Oil of Consecration I am appointed for to abide , and to drink of this Liquor of Life , which suddenly may ready be through the diligent Hand that prepareth it , as I do both feel and see : which maketh my Spirit so intent hereupon , that while the great Artist is at work , I know not how my Eye to take off , that so I may be able and skilful after the same manner this to congeal , and mix in its number , weight and measure . For indeed ambitious I am this choice Drink always to have by me , that hereof I may take at pleasure , and also give thereof to the Thirsty , which in Wisdom's choice are thereof worthy . And as I was thus spreading my Requests , before the Holy Mercy-Seat within the new raised Tabernacle , I heard a Voice from thence speak ; Anoint every Vessel within my Sanctuary , that all may be sublimed and scented with that Ointment , which Wisdom hath within thy Tent made . Then in this interim I did feel somewhat break and fly , as if a bundle had been untied : Myrrh and Spikenard more pleasant to the Nostrils could not be then this . Somewhat did diffuse it self so richly , as if it would dissolve me into its own Balsamick Nature . Oh how affected was my Spirit with that Oily Burning upon the Altar , upon which the Seven Lamp-Spirits do draw forth Matter to feed upon ! the Tabernacle needed no other Light then what from hence did shine . Thus surrounded in Love's Pavilion ; I did set , refreshed from what here did flow in , all throughout me warming . This was a good requital for my earnest and all attentive waiting within the Sanctuary , not out-departing , therein meeting with all satisfying Provision , which doth invite our Spirits here to abide ; till the Spicy Liquor be fully ripe , which upon the preparing is , against the Great Day of the Feast . This made up is of such choice Rarities as may well provoke our Appetites , having Intelligence before-hand at what a high rate our Table is to be furnished . After the finishing of the Tabernacle-work , an order from the Heavenly Court did come forth for a Convocation of a Seven Days separation to be held by us , who are called lawfully for to strive to be Masters of the Divine Art , according to Wisdom's high Philosophical Rules . Therefore in order to the perfecting of this Balsamical Medicine and Restorative Elixer , this Counsel further she did to me give forth ; saying , Watch , Pray , and Wait , within the Sanctuary , gathering together as in one , all the Spicy Powers to make a Perfumed Incense , to offer upon the Altar ; from which Celestial Fire will arise , which will make you Pray in the Holy Ghost with flaming Terrour , which only will effect the Blessing upon this your so great Undertaking , for which uncessant Invocations are breathed forth from the Cloven Tongue rising from the Altar-Fire , which is the efficacious Spirit of Prayer , that as a Flame inspired through the Ghostly Breath , doth mount and pass through all things : no Principle can bind or detain it , but swiftly it pierceth and prevaileth , when the Oily Incense after this manner is mingled with it ; therefore as ye would Prevailers , strong , potent and mighty be with your God , for to ask and receive ; let the Flaming Incense still your Advocate be , and then your Intercessions of like force will be as those of Moses and Elias in their Day , as ye will see ; now then a set and an appointed time let there be for these Holy Offerings to be brought unto the Altar . Draw near ye Holy and Seperated Ones , and dedicate it with what is unblemished , multiply seven times seven your pure Meat and Drink-Offerings , till that you no more conscious are of Sins defilement within this Sanctnary dwelling ; where forbidden is all Servile-working , during the time that this solemn Convocation is celebrating . December the 28th . 1675. An Understanding was now given to me , to know and discern the Root and Seed of that growing Mystical Body , into which the Kingdom of God was to descend , which would finish and put an end to all imperfect things , because it consisted of all Faith , Power , Purity , Wisdom , Strength and All-sufficiency ; to make compleat the comers hereunto , that so their might be an absolute Dominion within our selves , and a gathering into one Body all Spiritual Ghostly Operations , which are of impregnable Force and Might , till the Kingdom after this manner shews it self , all lieth under the vail of Obscurity , and is little perceived or owned in one , more than another , be they never so intirely Holy , till the Deity springs and shoots forth it self into a Body , that can naturally act like to its Omnipotent Being without limitation . Oh who are hereunto yet come , and what are all Attainments till hereunto we have reached ? our Measuring Line can it dive and search into the deep Abyss of the great Wonders of the Immense Being ? the whirling Wheel of my Spirit finding no sta●… for it self in all it had seen , known , possessed and enjoyed still stretched forth it s expatiated Mind after that which was still in reserve , and kept by the strong Rock of the Almightiness , to whom with a fresh on-set I resolve to make my Application , as not to be put off with any thing less than the Kingdom and Reigning-Power of the Holy Ghost , for which I had run thus hard , and could not stop the Chariot-Wheel of the high graduated Will , which would all Attempts make to grasp in with Love-violence , this my fair , wise , rich and noble Bride , well knowing her Dowry was so great as it would do more then ransom me●… from all Sins and Earthly-Tributes , perfectly to set me free , and also Enfeof me●… into that Estate to which pertaineth such Lordships and Dominions as are not subject to Times Chance , or Fate ; all which are Motives sufficient indeed to make us press hard this Prize to take . We need not murmur or complain that this matchless Dove and Oriental Pearl so hardly is obtained , when well considered , no less we can conclude her highly worthy the Lamb's Bride and Spouse to be only peculiarly reserved for ; being the Royal Princess and Queen upon whom the Crown is to be fixed , including all Celestial Dignity and Throne-Powers thereby confered to make this Bride all-desirable , from which lustrous Presentation of her perfect Comlines●… and Beauty into one Spirit I was all inflamed , making complaint , bemoaning our selves , how we might possibly compass the obtaining this matchless Virgin-Dove for our Spouse and Bride , who with her piercing fiery Arrow of Love , had us wounded so deep , as no Cure throughout the Circumference of this lower Sphere could be found , though attempts and proffers numerous was not wanting , to beguile and take off our Eye , charging & highly blaming us for aspiring to love so high , far beyond what Reason could judge to be aquivelent with our mean Estate . But all this nothing availed , or could Wisdom's Lovers pacifie , whose Quivers did daily upon us let fly , thereby still to attract us more nigh . Knot upon Knot through familiar communion was here tied as an assured Pledge , that to her kind Intimacies we might arrive , as we hard upon this worthy Princess did ply . January the 3d. 1675 / 6. Upon whose Encouraging Aspects and Love-drawings , I made my Address in the behalf of my self , and that other distressed Lover , that allowed I might be to ask so great a Boon as her Royal Self to be ours unitedly . Oh dear Sophia , how would this repair our Loss , and recover Honour upon our Disgrace : Oh tell us where thy Walks are , that our Spirits may thee meet ; engage we will no other into thy Company to bring , but he in us who is thy beloved Emmanuel , to whom thou wilt thy Heart impart , and thy Secrets all disclose ; he for us boldly will , Oh thou Fairest One thee Woo and solicitate , darting back those Love-quivers , that may for Languishing Lovers passage find into the deep Abiss of the Eternal Mind , where , as in a pleasant Grove or Bed of Roses , we may sit waiting for the Honey-Dews from thy Lips , which so sweetly drop , when with us thou dost talk : turn away we cannot that Eye , by which we have beheld thy Beautiful Perfection . Oh Love so strongly thou dost move and work , that no Repellings taken notice of are ; the Celestial Fire makes this Water of Life within us to boil , that Love runs over as a bubling Spring into the Fountain , from whence it did begin ; which makes our hopes that this mighty Stream and Tyde will fetch home our Virgin-Dove , that with us she may fix , and not out more from us depart , but abide within the most Holy Bodyfied Ark. Thus I was quickned into a sweet Sense of an Immutable Felicity enjoying , while nothing else was suffered to break in to disturb the new seeking Lovers within the Paradise do walk ; this chast Virgin never is to be seen or spoken with , but either here or in her Father's most Kingly Court , keeping up to her Princely State , and will confer with nothing which is below her self ; it is in vain for any to make attempts ●…er high Favour to obtain , without they can give proof that their descent is equal with the Lamb of God. Oh great Mystery , Christ in us ! the true and great Consellor of this Spirit or Wisdom and vertuous Diadem of Glory ; no Ray or Look of Love will she cast , but upon him who is declared to be the Son and Heir of all the Heavens visible , and invisible Glory ; this is the Decree of the most single pure Dove , that none might her Descent expect , but such as are throughout sprinkled with the high and sacred Blood , which all clean and meet do make for the Holy Matron within us to cohabit , in free Conference . My interiour Mind was to prepare for this Crowning Power upon us , to come down , to effect what yet lay in the Birth of a Sealing Promise , which again was renewed , and spake on this wise to the Steward , which had the Charge of this great and weighty Matter , that is the Spirit of Faith , the true Eliezer , that only faithful Servant which is to be trusted to take a Wife for the Isaac of the Heavenly Country from among the Paradisical Inhabitants , which is of near akin to the Most High God , known and alotted according to the Determinate Knowledge of the Father of this blessed Seed , to whom the Heirship and all the Promises appertain : Therefore be strengthned in Hope through the Hand of Faith , which is put under the Thigh for an assured Confirmation , that this my trusty Steward will not fail to bring into thy Tent that choice and lovely Rebecca , which shall refresh and comfort ye after your days of Sorrow and Mourning , which I have seen you both as one Spirit , in waiting for the Nuptial Day with this Damsel or Dove of chast Purity . Now then give proof of your ardent Desire and Love unto her , and dispatch and send away this Messenger of Faith which only will and can be successful in this matter , who having the Spirit of Prayer joined with Faith and Prudence , which maketh this Undertaking to be prosperous , so as not to return empty without this worthy and all precious Prize , which will answer to both , and all the Joys of your Spirits mutually to inherit her . January the 5th . 1675 / 6. From this Word of Instruction I was convinced of the expediency of having conjunction and mixture with the Female Virgin tincture , in which I was made to understand what Force , Might and Strength lieth couched therein , as the Womb which conceiveth and bringeth forth numberless Birth-Powers into a manifest Existence : therefore no sooner do's the Shilah grow up , which signifies the grown state of Jesus , that for him is designed a Spouse & Bride , that so Male and Female in one pure Virgin-Body might meet together to quicken , and raise the dead Essences of the Life , which so long have been sunk into its central ground , and is not to be awakened but through the uniting Powers of Spiritual Sol and Venus , which is after an Hypostatical going into each other ; mingling Powers , according to the Nature and Vertue of the precious Golden Seed which in the divine Matrix is sown , as the Materiallity of that most pure Ghostly Body , which from hence is begotten and generated , as was expresly unfolded unto me , that we might know the way and manner of this wonderful propagation the Spirit and Bride . From this opening the great necessity was shewn me , for the following close this conjucal Band of Marriage-Consummation for effectual operation , depending thereupon : for the Man-God cannot be without his Virgin-Female , which hath the tinctural Deity , which is the Glory of the Lamb , Wisdom's Bridegroom , which when grown up in us to Marriage-state , seeketh a Companion that is suitably accomplished with all Divine Perfections , for Joy , Delight , and Increase in the Heavenly Gifts and Powers , after the manner of a Divine Celestial co-operation , from whence is the ingendring of all pure Births , that admission and right have to the Kingdom of Light , Joy and Glory . In this lieth the great Secret of the new model of Nature again formed , and quickned in a bodified Substance , far transcending that which is brought forth according to the outward Elements , which is for ever remote from the Father of Spirits , who hath given charge that no Wife shall be taken for his Isaac out from that strange Birth and Lineage : for all bringeth forth according to its Likeness ; that which is born of Spirit , is Essential , Mighty and Powerful , as the similitude of God. Now then saith the Spirit , that hath all good will to you , which have made out for this high Match for your selves : Oh go forward and prosper , send forth all your Royal Train to meet your Rebecca at the Wells of Joy and Salvation : present her by the Hand of Faith , those strong scented Love-Bracelets and Chain for her Neck , that may give full Testimony of both your high floated Affections towards her . February , the 16th . 1675 / 6. The going up from the Low Valley towards SION Hill. BEing now cast upon the Crystalline Shore , and there ordered to set down and wait for what every Spring-Tide out from this Heavenly Ocean would voluntarily into our out-spread Net cast in ; which in the Love , Fear , and Holy awfulness I obeyed ; resolving to omit no known express of the High Powers in their Orders successively given forth ; having their tendency for the bringing us through all the Plunges and Labyrinths of the Mortal Sensitive Life . Who like the King of Shion , would by no means permit the Circumcised Israel to pass through his Borders and Land peaceably , without commencing War , to afflictand distress , while we are making towards our promised and prepared Mansion-Rest . Such kind of Moabites out of their Quarters do arise over us to Monopolize : but the wise All-foreseeing Star doth yet go before , bidding us follow hard after , with flaming Banners out-flying , which shall strike Terrour into all contradicting Powers , that would us in this our way detain ; great Offence we must expect to give , because we only design a clear Pass , and in no one Earthly Village in this low Orb to stay ; because our New Jerusalem-Bride , hath to us cryed , Hast , come , swiftly pass : burthen not your selves with any Earthly Trade or Stuff : for my pure ●…ubling burning Sea of Glass will bring in all valuable Store excessively . Therefore a new Wisdom's Word did spring ; saying , Abide quiet , and still under the infolding Rock of most antient and known Power , which now provided for your Court is , while ye are here appointed to stay : bearing , and suffering the further cleansing of your Vessels , through the rising Springs which here out with mighty force will upon you break in ; till thus they washed away have all Matter and Mould , which made you no whit to differ from those who the in outward Form do walk , act , and live according to the dictate of the corrupt sensitive Nature . Which that ye may be freed and seperated from , you are ordered till Times-Number shall be fulfilled , by this pure Golden Shore to dwell . Do not mistake to think all yet with you is so perfect , and compleat , as ye need not the burning . Streams from this boiling Sea into you to pass . Know ye who are yet my Care and Charge , had I not hitherto you brought , all might have been lost that hitherto hath been wrought . For what Conquest could ever have been gained , while two Seas permitted were to meet , and cast in upon one Ground ? Therefore a stop to the Earthly angry Sea , which foameth from the deep sense of a Quagmire-Center is determined into a restraint , and binding up ; for care is taken for the prevention of this continued Strife and Mutiny , which made you in such bitter Conflicts and Soul-Agonies , to be tyring out your days with endless Debates from Reasons strong Assaults . If once for all you can give up to the force of this strong working Tide of that Spirit , whose proceeding is from your God and Jesus , and no more put forth your Hand to prop up what this Holy Fire's Breath comes down to burn up and consume : If to its Flames ye shall be casting ; into your Hands shall come those pernicious Incendiaries that would Strife , War , and Debate within the Gates of that Holy Place of your Minds still promote and maintain . Oh now then of fixed Will , all of one pure Goblet and Lump , without the mixture of any sort of lower Mettal●…e Mass , let me see you sublimated and wrought into . For I would that ye might yet a Praise and a Crown to your Bride be found ; beyond what the present Age hath sounded or brought forth great Wrestlings and Vauntings by his exalted Spirits out of an unsound Ground , and polluted Heavens , do put forth , as if the true Lily did blossom , as from out of a dry Shell and hollow Sands . But the Kingdom of thy JESUS is more deep , weighty and substantial , as ye shall witness in the patient , passive , process , if you shall hold out according to my renewed Revelation , which shall attend the Tabernacle Waiters , and Inquirers , with the spotless Ephod upon you , as the separated O●…es , to whom my Secrets shall first be made known , in and after another manner , then the Counterfeit Birth-Talkers , make their boast of : for a difference I will put among the dry Rods which known shall by their greening , and fresh flowering , and so shall cause to cease all murmuring and vain Pretendings to my Golden Altar ascending . To which none right have to come , but such as can bring the blossoming Rods with the Name of JESUS thereon ingraven . Also a Golden Ball I do to thee bequeath , take it and swallow it down , and after a while thou shalt feel it dissolve , and out from thee flye : it is the Soveraign Composition-Oil , which will preserve that which is conceived and brought forth , for the donation and manifestation of that Great Day of JESUS his return , with the last finishing Power that will put an end to all Travels and Labours , Fears and Sorrows . Which solid thing is already given : only wait for its breaking forth . February the 20th . 1675 / 6. Upon this Prophetical Opening and Instruction , I felt some of the effects , working through all parts of the inward Raised Body , and sensibly witnessed by the pure boiling Streams , with force coming to make me all clear , and uncloyed of what the Salt brinish Sea had troubled and cast in upon me . Which till I was thereof ridded , and again unladen , my Spirit was as in a plunge , and Dead Man's Tomb , wherefrom nothing but Hor●…our doth give forth , as a dead and unsavoury Gust : which no sooner doth the Flood-gate of sense open , from this lower Orb , but this Suffering upon me doth immediately come ; for how can two Contraries in one House agree ? no Peace or Serenity is till that only wise and potent Solomon upon the Throne over all do Reign , admitting none but his own Glorified Train . Oh when any of a strange Lineage or Nation into this Kingdom , after its re-establishing do come ; how strangely by this Heavenly King are they looked upon ? Such are the slights and disdains with scattering Powers of terrible Majesty , th●… nothing belonging to the Spirit of this World , and its party will in this Holy Place care to stay , though they may , and still do present , and croud in themselves for disturbance and annoy : as lately an offence and grievance of this kind I did meet withal from a high floating Tide of Sence , with which strange Nations landed upon my Coast from a contrary Sea , who came Balack-like with great Rewards in their Hands to tempt me to leave the Tabernacle of my God , and the Parddisical Land , to go along with them back again ; where they told me grea●… Possessions might be gained , and I n●… longer should expose my self to Povert●… and Reproach , as upon this visible Stage at present appeared ; such provoking Arguments they hard upon me did plye , perswading me no longer to wait within the Ark and Sanctuary of a forelorn Hope , as these subtil Spirits termed it . All which Floods upon me were pour'd ; but Jesus my Rock all over covered me , so as these Waters of temptation could not sink into me . This try'd Stone shun'd not to espouse my Cause , and quarrel , and plainly told me , I should not always Married be with Beasts , which out of the Wild Forrest of Nature doth spring : the time was hastening , when they should chained up , and confined be in their own place of Black Darkness , as ashamed to come forth when the set-time is accomplished for the Bridegroom's appearance unto us ; observing for my forwarning that upon or near the time of such invading and disquieting Spirits conspiracy , I am foreshewn it , in way of Vision . As thus , being in the Night season impulsed to breath out some Spiritual Ejaculations , falling into a slumber , after I found somewhat grasp in upon me , and struggle to take away my Life , having great Wrath and Indignation against me , so as I gave up , thinking they would have mastered me , and bereaved me of Life : but the Holy Watcher was with me , and prevented all Designs against me , setting at that time a Pavillion Guard of Angels to rescue me from the malitious Power , that was by the Spirit of Wisdom to me unfolded . Who verified that many should be the evil Eyes that would watch us both , and rejoice if they might see our Chariot-Wheels stop , and our Hopes overturned . Therefore the Cry out and from the Holy Place is , Hold out , be strong , give no place nor quarter to the Beast , nor to his Train : for your Jesus is coming to take his Kingdom , and then you shall over all , in like Personality , co-jointly with him Reign . With these and such manner of initiating Supportations still I found us attended ; that our Faith might hold out , and in our Earth be found , when the last Trumpet shall be given for to sound : which in our Day we may hear , if we can see that in our Ground and Field , the fruitful Ear is sprung up , and looketh all White and Ruddy ; for to be taken and laid up , with that Fi●…t Sheaf that is entred before us . Not omit●…ing an other forerunning Discovery of the continued War like to be still held against , the resolved Pilgrim to its Jerusalem persuing : Three Nights after this last Combat , I saw a Lamb come up , where I was setting in my Chamber , and run under my Bed : and there followed two Dogs which chased it , and would no where let it be quiet . So it came out to me , as for pity and shelter ; then I bestirr'd my self to take these two Molesters , and at last I conquered and made them cease hunting this innocent Lamb , shutting them up . Then this chased meek one came and put its Head into my Bosom for Rest , after its weariness . Much from this was shewed me , and I well know is to have its daily Accomplishment : and therefore in this way is it manifested for Advertisement unto us , who are thus far in the process of Jesus ingaged , that we should not by any of these things be terrified or amazed , while we see the Trophy of Victory concludes the Hellish Tragedy very comfortably . March the 5th . 1675 / 6. THis Ghostly Ministration in the Prepared Tabernacle , being all now in my Eye , knowing nothing else would glorifie Jesus his Ministry ; The following Manifestation hereof was after this manner pesented unto me : A large Fowl which had hatched two Birds I did in that Figure behold , till they were grown to be somewhat fledged , and able to look out for Food , but not able to encounter the cold Blasts , nor the Northen Winds , blowing very contrary , and sharp upon them : which made them shrink for want of fresh shelter , while now they were thus driven to and fro , the Birds of Prey watched narrowly them to devour . But away with speed was sent a fluttering Dove with out-spreading Wings over these to hover , to deliver them from the Kites Claws , which was just fastening upon the one , who was not so strong to run as the other who had got it self immediately under the Dove's Wing for shelter . Then say●… I a Hand snatched up the other Bird , and put it under the Wing of the Dove , who with a swift Flight vanished with them into the Invisible Orb of Light. March the 6th . 1675 / 6. This Vision was a plain demonstration of the third and last fixed State of the Holy Ghost , who for our succour and relief will come to safe guard and carry us up to our prepared Kingdom , as it was revealed to me , that all former Ministrations would decrease , and unto us cease . Though Wisdom did conceive us in her Womb , and did bring us forth , and so passed us over in our Minority to our Jesus ; we by him having attained to a more grown State , he doth transmit us over to the care and charge of the Holy Ghost , where only we shall find winged Power and Shelter , and who will be a glorious Banner over us . Till which we cannot expect to act impregnantly in the Wonders of the high Eternity , who hath therefore given to us a new charge , that we may press hard , and most vehemently pursue this day of Pentecost . Which will bring in Omnipotency to concur , and go along with the pure begotten Will. Oh then we shall take scattering Coals of Fire from this Holy Altar-Power , which shall introduce a mighty Flaming Breath from the Golden Stone Within that will dissolve , melt down , and bring forth the clear Temple-Form ; wherein sits the pure Dove with her Virgin Bride : who will soon make back to drive from us the strong force of all violent Tydes , that so we may upon all Seas float God like , and ride God-like upon the Wing of the Dove , out of Visible Nature's Eye . Where with Joy we solemnly do each other greet , being invited by the Governour of this Holy Feast , to set down as joint Conquerors with him to partake , of what shall be brought forth , in the great Day of the Lamb , and Bride meeting together . When the New Wine out of the Fountain-Grape shall run down the New Jerusalem Streets : when all the Store and Treasure Chambers shall stand open , and nothing shall be sealed up more from us ; Who under the covert Wing , of this swift mounting Dove are brought . For the which the Spirit of Jesus hath most truly brought us thus far , as cau●…e we have to hope , in that already I do feel something in me to move , with a Cry still running through me , The Lord your Bridegroom is coming . Which Word as a Cordial-draught is given , to renew both Strength and Spirit . Again , as we were waiting together in and upon our Temple-Service , this Word came unto me , Behold the effect of every Vision is at hand , spare not to strengthen your Tabernacle-stakes , and to fix your Temple-Pillars : for it shall be said from this place , Blessed is the high Throne-Glory , who must prepare a Seat for this Holy One : and strictly watch ye that no unhallowed thing enter in , into this separated place . For you know not how suddainly the transmuting Ghostly Powers will spring out of its own Eternal Ground . Who soon will scent and smell , if any of the old leavened and putrified lump there be remaining . Therefore the cry so often in thy inward Land doth sound , that so no unclean thing may there be found , and that all Earthly stuff may be thrown out of it . For the Holy Ghost is appointed in this new raised Temple to officiate ; and all perfect Service to be performed at a higher rate , more Seraphick , and Purer , then in all former Ministrations whatever . Oh now then to my Call and Cry within you , take special Recognizance : it is my Elijah's Voice , that the Way of the Holy Ghost might be made plain and strait . Take heed no Lyon or Wolf so much as once set their Foot on it . Make your Watch still strong , for slimy muddy Pits are on each hand , the great Levia than there doth under Water lie , waiting to see if here you do set your Feet awry . For this subtle Serpent doth well know , hereby all former and present Prophecyes will be prolonged , if not cut off . So that if , by any means , he could Ingulf you within this noisome Pit , where all devouring Fish of Prey do lie , which still would be eating out your Belief and Confidence , in what do's lie beyond the Border of the Senses , he will not fail to do so . Because it is not for the gross , but for the pure and immaculate Eye only to espy those Celestial Glories . Whereof not only to the Sight , I do here you , ( my beloved Lambs ) invite ; but come , I say , and tast , what in my upper Banquetting-House is to be found , to which ye yet so high never ascended , where the Ghostly Body upon the Crystalline Sea is set . But stay yet ye must , and ye must it not touch with unwashen Hands ; with strong scented Oil your Finger must drop , while in this Dish ye them dip , to give proof ye are a prepared Guest , who have put on the Bridegroom your Robe : this will be your Tickets Testimony , that right you have to eat of this choice Mess , which only for the Bride and Bridegroom are set forth . Though with many sweet and pleasant Fruits , I have out of my Paradisical Garden , you fed , and with the Spirit of the Vine , I have your Thirsts often satisfied , yet none like , or to be compared to this . Therefore it is reserved as the strong Meat , which only those that are come to ripe and perfect Age , can bear thereof to eat . Therefore go thy way , and be comforted , that ye are entred into Love's Eternal Calendar , and may assuredly of this last and great Gift partake , as ye shall in the bright Temple grow , reaching to the full Stature of your Jesus . To which Coming , fear not , but your Father will equally dispence the Holy Ghost , as his free Benevolence . Grow ; grow , get up to this high Nativity with all speed : The Most High hath great need of such worthy high Disciplined Spirits to go forth , bearing the Heavenly Trophy , and Banner of Glory , which may take away fallen Nature's reproach . How much will it be the joy of Wisdom your Mother , to see you come up through all Tribulations to inherit the Antient and Royal Seat , near unto that Great King , your Prince , and Personal Saviour ; through the introducing of his pure Spirit and Nature : without which ye never had been capable , of so high a Calling , as to have fellowship with him , not only in the Knowledge , but in the joint Possession , without any defraud ; as ye shall see impartially , when this Ghostly-Dove with her Cherubin-Wing , doth with all Power upon you rest , so as no more from you ever to flye , or withdraw . O run hard , still cry , knock and call : I will assure thee from the Word of a God , it shall abundantly answer to all . A Memorandum . March the 13th . 1675 / 6. FRom the 6th . of this present , to the 13th . I have been exercised in great Conflicts , upon and through a sudden surprize upon the mortal part of my Companion and Fellow-Labourer in that Paradisical Husbandry ; he being smote , and struck as with a Leviathian Dart upon his Animal and Vital Spirit ; the first time was on the Monday , being abroad , upon his returning home ; which went over again . The next Day about the same time a Feaver took him , and in great Violence ceased on his Heart , and so he wrestled a good space of time , in great Anguish ; which so affected me , that I drew in , and awakned a great Travel for his escape from these Sorrows of Death , which had so ceased upon him : I having had some warning of an imminent Danger and Peril , which I saw the Night before he was first aff●…cted , and came down to advertise him hereof , before he went from home : As thus , there was a deep Pit with great Swelling Waters , under which the sub●…il Levia : than , with his outstretched Jaws , did lie , to grasp in such as near there did walk . Now the Doctor with my self being that way to pass , I heard a word uttered , Be ware , come not too near : it is a dangerous place . Upon which I watchful was , and took good heed , and avoided it , that the Doctor might not therein be ingulphed ; but draw off with all speed . Which did predict there was some Danger nigh ; this being the Pit of Death , as by the effect thereof soon did shew it self : But the mighty Jehovah hereunto a Counter-check did give , to reverse what the destroying Angel was upon executing . For this second assault was very grievous , being upon Tuesday ; which did abide on his vital Spirits from 4 in the Afternon , till 10 at Night . In which interim a Daniel's Spirit did come down , which in us did Pray with mighty fervency , winged up by Faith ; as knowing that in this ascending Power stood our help . For after I had ceased , and the Doctor began to Pray , I saw a bright Star dance about his Bed , and a Word came with it unto me , I have heard , and I will deliver , for my own Name sake , out of the present Jaws of Death . This was a signal Evidence that Saving Health was near , and that in this Hour of Exercise Jesus with his Healing Vertue would appear ; which soon after was witnessed . So the Pains for that time were asswaged ; and he slept that Night , and the next Day had respite : So as we did hope this Storm was gone over . But on Wednesday Night he found himself ill again . So together we did seek the Lord for his Counsel , whether or no he might venture upon some outward means , to help to remove that violent Humour , which by that strong Leviathan , would have grasped away his Life . For without permission from the Court and College of our Spiritual Physicians , we dared not to adventure ; because we had committed the whole Cure of this deadly Wound , to those All-healing Soveraign Powers . While then we were supplicating and soliciting to know the Mind of Wisdom ●…erein , this Word came ; It is suffered ●…n condescention to the instability of ●…our Faith : however by Grace the corruptible Drugs shall be changed in their Constitution , and Quality : for else they in this case could not be available . For know , that my secret Medicine must be the Preparative . Then after this the Doctor was free to take a Powder , which gave him two or three Vomits , and Purgations . On Thursday Morning after which he was very cheerful , and thought himself to be eased of his weight , and talon which had so terrified him : but after he had Dined , it beset him again , more fiercely and violently then at any time before ; the extremity being so great , as he desired to be released by Death , as the greatest kindness , which he could in this hour of Extremity of his Heavenly Father seek and request for . At this sudden onset upon him I was somewat staggered : for the Black Cloud of Death seemed all over to cover him , which seemed to make void and frustrate those Words and Tokens I had received for his Restoration on the Tuesday Night before . But in this juncture of time I felt a Power upon me to descend , that made me Pray as in an all-Bloody-Agony : and a mighty Strife betwixt Fear and Faith was in me . But the strong Angel of Faith prevailed , and I felt something move , that was all aiery , mighty , and swift , to overcome and conquer : and which would not permit to give him up to what he himself desired . Then had I a sight of all the dark afflicting Powers to be put under his Feet , and that they should no longer over his mortal part have power . The Relation of which I did to him declare : but such was his anguish , that at that time he could nothing from me hear . So this Day and Night was passed away in this terrible Conflict . All Night I retired from him , wrestling with my God on his behalf ; waiting and watching what the issue of this trial would be . For I do not know that I ever was in any one thing more proved ; because of the Word that came , that he should be saved from Death . Towards the Morning this Word came to me , God is not a Man , that he should repent , or reverse what he hath spoken , as to him for whom thou hast prayed . Then coming to him , I found him yet Ill. Then had I another Word all that Day followed me , saying , I am come to give him Life , and that more abundantly : therefore let thy mind hereupon be stayed . So I saw the good Hand of our God was near , and did the whole Cure ; and after this Bleeding , he found a great alteration , although before that , his Extremity was much mitigated , but not so sensibly taking it away , as he now in himself did see . So that by the Counsel of Wisdom , he was hereunto directed most expresly ; to whose sight the Malady was only conspicuons : all outward Physicians in their sight would have been too short , and their power too weak ; and had been befooled and frustrated , if any expectation had been thence . For the Word for immediate Healing still followed close one upon another , as matter of doubt arose . Again the Word thus spake , O faithless and unbelieving , have I not said I will make him perfectly whole ? Which was the last Confirmation , that I had on his behalf , as to his outward Recovery . Upon which I fully rested , and was quieted as to him : who from this time recruited his Natural Force and Strength , which was abated more then he himself was sensible of . But gradually he shall grow to his former strength again , as a Monument of Praise to him , who had renewed his Life and Being : which the Princess of this World did War against , with all the poysonable Influences of the lower Elements , concurring , and triumphing that their Mortal Robe was wrought out in him . For the Dragon did see he would much more be a prosessed Enemy than ever , to all his strong Holds and Territories . But Wisdom's Antidore of such an high extracted Composition was made up that it expelled all his poysonable Influences ; she coming in with her Adjuring Power and unresistible Spell , saying , O Death , I will be thy Death : Thus the Victory was obtained through the Life-Blood , ●…prouting fresh from the Fountain God-●…ead . Praise , Praise ; Glory , Glory , all in us , all round about us , go forth with Acclamations , and Thanks-giving-Offerings for such a signal Deliverance , as we have been mad●… . Witnesses of , which for our future Encouragement Jehovah hath wrought . March the 15th , 1675 / 6. After all this , coming into my solitary composure of Spirit , waiting upon my Temple-Office and Service , where I met with a bright encompassing Cloud , the Tabernacle-Witness rose , and spake thus in me , I have now answered to thee the desire of thy Heart , who pressed me hard to give thee a Sign to effect somewhat through the operating force of Faith , that it might work to a Deed and Wonder . Behold , and see this in the reviving , and restoring thy Friend's dead Body : which is to be great and marvellous to each Spiritual Eye . For know all this restoration was managed by my Omnipotency , that ye might not doubt the Root of this all sprouting Power will yet further work out , and that you●… Prince and Saviour may yet live again that hath been so long slain . Expec●… him : he is at hand , to take now fo●… himself in you a Kingdom , wherein th●… peaceable Reign shall be by this Soloma●… And the Holy Temple must be Built by Wisdom's Hand , that the most Hol●… Dove Hereupon may descend most swiftly to rouse , and raise up the dead Seed which asleep is yet in Jesus ; therefore know as a Type of this , was this late raised Man , who through great Strife hath obtained his Life . Now the same strong Angelical Powers that here did move in thee , on his behalf , must doubled be upon you both , for the drawing down the Riding Power , and Triumphing Birth of this more excellent Life of the Holy Ghost . March the 16th . 1675 / 6. The D●…ctor being much recover'd , and the Mountain , and heavy Talon of Death removed , he was very sweetly Spirited on the Lord's Day , and carried out in Prayer , speaking & singing . A few of us meeting together , did own that day his Signal Deliverance . The next day , being Munday , in the Forenoon waiting together , I had this Word put into my Mouth immediately and unexpectedly . As verily as ye have been Witnesses of my Power in plucking him out of the Pit of Death , and guarding him from the violent Executioner thereof ; so this shall be a Sign that ye shall ascend up into the House of the Lord , even the Holy Mountain of that God , who hath in this hour of distress appeared , and ye shall surely inherit the precious things , that your Eyes shall there see : Which have been long laid up in store , to be given to such , as can ascend with their bright Temple-Bodies , which are now to be your Change of Rayment , that ye may in this Holy Place both meet and know , I am , and will be unto you what yet cannot be conceived or believed . Therefore to the charge of Wisdom expresly keep , and ye shall see what the issue of being obedi●…nt to the Law of her Mouth shall be : who would not that ye should have less Purity , Power , and Dignity then your Jesus , who is exalted , and hath the Command to give , and take , whatever doth lie in the Father's vast Treasury . Know then no less freedom , ye shall have with Wisdom , in her secret Stores , who nothing will or can deny to conquering Spirits , who through all Throngs do push , and through all Armies do pass , and will not be fearful , or so unbelieving , as to be terrified , although ye should like Elisha be encompassed with Legions of contradicting Spirits . Which may happen to prove what Magnanimity , and Spirit of Faith ye have , to trust unto : And whether or no ye will resort to this Treasure , that lately hath been broken up for you , that ye might know where still to retire , and on all ocasions go to seek out what Power and Armory of Strength , ye shall need for your present Succour and Fortitude . Oh towards this let your Eyes be most absolutely fixed : for it is your Father's pleasure , out of this Temple , and Treasure-House to bless you . Covet nothing here below , but wait ye upon that liberal Hand , which doth all out here command . If ye can arrive to believe without doubting , then ye shall see what weighty Draughts out of Wisdom's Deep you will be able to draw up at pleasure ; so as ye will no more need , or regard to go down to this World 's enchanted Sorceries for aid . All and enough you will have in your own Power . Search and see what in this City-Treasury is : as you are by Wisdom brought up hereunto . Take boldness and freedom to ask , and take what may make for your Preferment , in all proportionableness to Christ your Head. Who is the great Prince and Commander here , and would have you dispatch , and clear off all Earthly Scores , and come after him with all your ascending Might , where there is depth of Glory to drown ye , out of all transitory Sight . Remember ye that Word which he said , and do now in Spirit aver it again to thee , that all whatever the Immense Deity hath to the utmost , and full extent of that fulness in all Riches , Power , and Greatness to an Everlasting Dominion is now possessed by this Jesus , as his own in common , with the high Throne-Majesty . And hath power to entail the same where , and upon whom he will. By which Will , ye are elected and chosen by this great and high Apostle , to the same Profession , and Participation of Power , and Dignity , as joint Heirs with him . Therefore take heed , that ye derogate not from this your high Calling , but bear up to the Witness hereof , and to the acknowledgment of the Father , the Word , and the Spirit of Wisdom , all agreeing to empress the Mark , and living Seal upon you , that so right to all those wonderful , and rich Goods , that have been shewn you , in the House of your God , ye may jointly enter upon , as your own Inheritance . Hitherto ye have stood off in the mistrust , and dispute , whether or no ye might make challenge hereunto , as being anxious of Sin , and inaffected , which indeed might well clip the Wing of your ascending Power , and dash your confidence . For no boldness indeed here could be , till Jesus by Water , Blood and Spirit , did come to cleanse you fully and throughly from all Sin and Unrighteousness , and thereby he himself became your Temple-Body , as now ye may witness indeed . Therefore Stowage is made for taking in of these precious things . Open wide henceforth , and let all in , which shall drop from the Everlasting Oily Mountains , and Heavenly Hills , upon the pure Gardens of your pure Minds , and whatever shall distill , as upon my choice Lillies on the smooth Waters of Shiloh . March the 19th . Upon this Day is a large Transcript by Dr. P. of some Divine Opening , which he thought good to conceal under a secret Cypher ; and may possibly relate to some Oppositions against this Temple-Work . March the 23d . 1675 / 6. On the Morning Watch , as I was spreading the present distress of things , this Word came to me , Salvation , Salvation , and Victory ! The oppressed at last shall go free ; If zealous as Phineas , he shall be for me ; His Eye is not to pity or spare , but he is to rise up in his Priestly Power to kill and destroy , that which hath his Nazarite Purity defiled and annoyed . Then no more Curse nor Plague , but all shall be stopt and staid . I have attempted this Bloody Offering , nothing more precious is to my Sight : nothing like this could make way , for the high ascending of my beloved Pilgrim , who so long with Weights and Fetters from me hath been kept down , and evermore by one or other , was still bound . Oh the free , and undefiled Virgin-Spirit is for me , who makes but one Heart with me . This Word came very emphatically and powerfully , and hath a weight speaking in them ; which my Spirit did breath out for their effect , upon this beloved Nazarite , that so all Plummets might be cut off , and the Tomb-stone removed , which did keep down his rising Body , that is no more to be touched with mortal Senses ; being elected for a high and unparallelled Work , which will admit of no hanging upon by any thing that is ponderous . March the 24th . 1675 / 6. A Breviate of the late Perils we were in . HAving for some space of time , encountred with high Storms & great Blusterings , one swelling Wave following another , threatning to tear and to make a wrack , and split our Ship , in which we were embarked , through the good Hand of the most high Wisdom : Being now come within the sight of out Land-mark , which so near was to be anchored upon ; such were the contrary Winds from the Troubler , as to put us back again in this our Spiritual Voyage . But the good Pilote , whom the Seas and Winds must still obey , was for , and with us , sending forth the Words of Power and Authority , for this raging foaming Sea , which cast up Miery Mountains , to be still and quiet : which otherwise would have sunk the Ark of our Faith , which , to the Praise of Jehovah , was mightily in all these violent fumations born up , and secured , we being charged not to fear , nor to move out here , but still to hoist up that mighty Sail , and to wait for that holy Breath and Wind ; Which none know , but they that are in it , from whence it comes , and whether it will carry such , as wholly confide in it ; as may be spoken by the Experienced . For being in great Conflict , upon the Doctor 's account , whom the evil ones Malice was chiefly set against , to keep him down from rising in his work : having put such an Iron-Yoke upon his Neck , and Burthen upon his Shoulder , as grew more heavy and oppressing , as his Sight was grown clear , and Judgment sound , having been a long time in great Sufferings under it , which for the working Wheel sake , which jointly we were engaged in , I was often and much in private with my God , for a total release and acquitment , that whatever pestred , and hung upon him now undesirable , might be cut off . For to me it was said again and again , An untouched and free Nazarite from all Dalilah's , thy Yoke-fellow must be , or else under the Curb of this grievous Iron-Yoke , which will crush and stop his Vital-Breath Powers , so as to hinder the free passage and play of Wisdom's bright Star , which alone will lie as a bundle of Myrrh in the Bosom of his pure Heart . Single Chastity is all , and the chief Dowry which she makes Inquisition for , and therefore of all low amorous entangling Loves , we had need to be well aware : to one only Mate we must for ever cleave , and so bear his Name , and so we are all his Royal state . These Counsels still daily followed me , since his deliverance out of the Snare and Pit of Death , so did I believe to see all Cords would be broken ; for that Word came to me the 20th . Instant , I will arise , saith thy God , as in Mount Perazim , that he may do his Work , his strange Work , and bring to pass his strange Act. This Scripture was brought to me , and opened thus , being much stated and presented , as our Cause was parallel with David , whom God highly approved for , that being newly settled in his Kingdom , after great Wars , was again invaded by the Philistines , and having brought up the Ark of God , enquiring , had a resolve , that his Enemies should be subdued before him ; as he acknowledged , saying , That God had broken in upon them , like the breaking forth of Waters , therefore they called the Name of that place , 1 Chro●… . 14. 11. Baal Perazim . Now this by the Prophet Isaiah , is called over and made mention of , Prophecying for such a Manifestation of his Rising Power yet to come , when again he will set his Hand , as in our Day , to recover us out of the Hand of the Spoiler . Being much distressed for the Work , least these Inundations should stop the Life-Wheel , either in them , or in my self going forward , this sweet Word was opened to me ; I will arise as in Mount Perazim , your Enemies shall know ye do not go out in Battel without a God's Armory : Your Ark which is rising , will , and shall make all , in you , and all without you to re●…l , stagger , and fall before you : for I have yet greater and more mighty Deeds , and strange Acts to appear in , for my own renown , in , by , and through those , in whom I find a David's Spirit and Heart according to my own : with such shall not only go forth my rushing Sounds , but strong Powers , to effect and bring to pass strange and mighty Acts ; whereby it shall be known in whom my Temple-Glory resteth . I will now arise to give my signal Mark of Honour to my defied and contemned ones , my Spirit shall begin to move even now at times , as ye shall look and wait for it , within the Tent of Nature , as the forerunning Scatterings of that promised all Chostly Dominion and Power , that is very ready , and near to be revealed to the pure Jerusalem-Worshippers and constant Waiters : upon whom my Eye will be , to confer upon them this great Dowry , which will not be entrusted but with most constant Attenders in the pure Temple-Body of Jesus ; waiting and offering upon that Altar within , being determinated into a stable , fixed , unchangeable Mind and Spirit . This is that which is expected from you both ; whom Wisdom hath with her Love-guile caught in , with her Golden Cords , that ye may to this great state of glorious dominion reach , though it doth cost you so high as the death and breach to all other Lives , wherein the vain empty solacements of this visible State stood : in the despising of which no Repentance shall ever be , but Reward upon Reward , after all Tribulations out of your Mother Wisdom's Treasury shall you fetch out whatever good and profitable things you shall thereby espy , to use and spend , to the account any praise of my Glory . March the 25th . 1676. This Morning I felt mighty strong Gusts , and Powers come into me , which ascended out in Prayers , that the Sign might follow to give the demonstration of our particular Election , and Calling , as it did upon the first Gospel Professors ; that we might have Power to cast out unclean Spirits : So to co-work and mingle with the Meek and Eternal Life-Essences of the Lamb , as that we may be able to send forth such vertual Rays of Powers , and Sweetnesses , for our own and others Safety , Guard , and Relief . For I heard this Word : Go not out without your Shepherd's Bag and his Staff ; for out of an Invisible Store ye must spend , and bring out from your own Heavenly Country and Father's House ; as unknown and Strangers in this Land , where your outward Feet do stand ; who will not trust , or credit further to you give , then they shall see that ye have got with you Great Cesar's Decree , and Superscription upon your Coyn , written round about with that Name , I am the Alpha and Omega : This will , O my Dove Spirits , with you every where pass : and all your Enemies , and all that are alie●…ated , and Strangers to you , now shall seek to make a Covenant , League and Peace ; for why ? they will cry the Name of God , wherein all the believing doth lie ; upon the Foreheads of these is written most visibly . This is the Strange Work , that I am for you bringing to pass , if ye still will guided be , by Wisdom's Counsel , and her bright Eye , ye shall to this most high Degree arise : and thereby Honour you Spiritual Parentage . Henceforth forbear to sort your selves , with what is not of the same most inward Fold , with whom your great Shepherd doth walk , and can only with new risen Spirits talk , and be open and free , as lodging in one Heart of Purity ; together for mutual Joys and Embracings highly Magical , whereby you will draw out most mighty Force and Strength , to aid and back whatever in my Work and Service ye are intent upon ; as thou hast witnessed already a good Confession of me , so still maintain Truth 's liberty : stand up in the Christ-like Might , and in him thou wilt tread down strength : and nothing shall be too hard for thee . Thy defence and security shall be from the flowing Oyl , running through the Unicorn , that mighty is to push and batter down all exalted Towers , which now will be raised against those , who my appointed Standard-bearers are , to proclaim my Flag of defiance , in the view and sight of such as live in great despight , decrying down my Paradisical Laws , Liberties , and Kingly Rights . March the 26th . 1676. The Lord's Day we met together by our selves , a Word was spoken for the Measuring-Line , to compare and measure our selves by the perfect Love which casteth out all other Fears and Loves but that which is Above , and of the Virgin-Purity , where the danger was shewn of Treachery , to forestall this chaste Love from our Love for our Jesus . Much in power was sounded forth to this purpose , and whom it did hit , it was a good Word to such . March the 27th . 1676. This Morning great Emanations flowed in upon me , from out of the Vital Center , as the springing Flowers from the Rivers of Joy. Out of the Sanctuary this Word of Comfort opened , that though Balack had called out Balaam to curse you , that are my choice Seed ; yet I , Wisdom , as your good Guardian-Angel , have stood to resist him , and have frustrated all the Tokens of the Diviners . The depths of Satan began mystically to work , calling the furious Might , as the Prophet to that furious Avenger . Here hath been attempt upon attempt against the Election , cry upon cry for Fire to consume . But be of good cheer , and do ye fear nothing more hereof , for your God hath Justified : and the Prayer of the Humble and Penitent hath been heard , and hath shut out the Accuser with all their Complaints , whose Mouths are stopped . Balaam doth now well see , that he is under restraint and limitation , finding no Might to effect what in his Eye did seem just and right . Therefore he subjected is not willingly , but forced by an uncontrollable Soveraignty and divine Spell , as nothing from the dark Magick could nullifie . Henceforth love and magnifie him that hath without shadow of change thus appeared to save , secure , and to deliver from all Plots and Charms , whereby weaker and faint all Powers of this kind will grow , because all Attempts shall still be frustrated ; while in the single Purity ye my Dove-Mates shall keep to your allotted One , who is the fore-ordained Bridegroom , who is worthy , and will draw you into no Premunire : ye may safely venture all the Stock of your Spirit , to the utmost height of all Loves , Joys , Affiances , and sow all these without fear , into the Ground-Heart of the Immanuel ; and ye shall see what a fruitful Crop this will bring in . March the 28th . 1676. The Case of a Laban and Jacob was brought to me , as having a special reference to the Doctor . That as Jacob grew very weary of living in a strange Land , and under servitude in Bonds , now longed to be free a Spirit , and to return to his Father's House , with that Spiritual Stock , and Riches of Life , that Wisdom had blessed him withal , and to provide for the sustainment of his own Family , within himself , of which the outward was but a shadow and type of . So it was shewn me in like manner this was the time , & the full Experiment of the Doctor 's long and weary servitude , in a strange Land and Country , who was now called to separate , and come away to his . Father's House , and to draw in all his Substance and Stock of Vital Spirit , whenceforth the pure Virgin-Essences do spring , that nothing thereof might be scattered , or left behind : for all will be little enough to supply and maintain that which is of pure Generation in him ; wherein will consist his true Joy and Pleasure to him , to his Sons and Daughters , his Men-Servants and Maid-Servants , to grow up to Stature fat and flourishing in his own House . In this saith the Spirit shall be his Blessing ; but while these things are upon the prosecution , great Tribulations from the Laban Spirit must be expected , for he will never consent to let Jacob go . Therefore Wisdom did put it into his Heart , to make the breach by stealing away : for Laban with his subtle Entreaties , would have plyed him as formerly . Which to avoid , he resolved to make his own way , sore longing after his Father's House , which made him run the hazard of all Laban's displeasure . This wise understanding Spirit was now given to the Doctor , to be couragious , and so to resolve to take his Flight and Journey on ; having with him , and for him Jacob's Angel , that will not leave him , till safe conducted into the inward Court of the Love , and Joy-presence of the Father . Now in the process thereto , Laban raiseth an Army , that are of the same Evil Eye with himself , and these pursue hard to overtake , but God disappoints the Evil intended , and gives warning , saying , I warn and charge , that ye let my First-Born go free , touch not mine Anointed , for he must now Ascend to me ; no Bonds or Cords shall evermore be upon him , but as a free Denison in my Holy City , is he to wait upon all my Commands . For my Work is so great , that all must be taken up in them . Ye who hasten up your selves thereunto , must be found in one entire Act , working with the Spirit of my Might , without sloath . For which end I have now set you free , that ye may stand obligatory to no other Commands , but wait to receive Laws and Injunctions as Wisdom shall renew to you . The Oyl will not cease to run , empty your Vessels as fast as you can , it will become in you a rising bubling Life , till it hath made you pure without Sin. By which you will give proof , that you are the first Redeemed out of the Earth . Go on to this Work , my elected Ones , the high Powers of Eternity are with you , to effect what the Spirit of Wisdom doth direct unto . April the 4th . 1676. FRom the Love-circling of a mighty Seraphim-flame which I felt burn up in my Heart-Altar , a soft sweet Breath moved as a Mist , or white Cloud : It all over-covered and filled the Sacred Tabernacle of the Mind , as with a still silent Glory , which included and comprehended its own Ideal Being in me , coming to drink and suck up , what of its own , it could find scatter'd among the Ruins of Time , and bundle of Mortality . The head-Principality then calleth for all in , to make up the Perfect Man , Bone to its Bone , and Sinew to its Sinew , all jointed and set in lovely order , which while divided , and in piece-meals , could be of no force , but lieth as dead and useless , till the forming Hand gathers , ●…nd u●…ites them each in order to the ●…salem's Glory . It was here shewed to ●…e , that many Births have come forth ●…ismembred ; some have wanted Eyes , others have wanted a Hand , another ●…eet , another an Ear. And while any one of these have been wanting , as to ●…he inward spiritual Man , no degrees , of Ascending could be : none could be ●…aken into the Courts of the Lord , nor ●…e a work-man for the Lord , without ●…he use of all these Spiritual Members , wherein the full force of a Spirit doth 〈◊〉 . This word of Advice and Cau●…ion came with a full gust to try and ex●…mine whether we , who were set out and appointed to be Labourers in God's Har●…est , and Priests to officiate , and Mini●…ters in the most Holy Place , were no way deficient ; but sound , perfect , and without blemish , having all parts en●…ire , making up a compleat Spiritual Body , each one in our selves . As also ●…ourished up to a strong full grown Man. Otherwise saith the Anointing , which knoweth all things , ye cannot go Forward to dig and undermine twelve Foundations deep ; upon which my Holy City stands , that doth command all Worlds with their Kingdoms : Which ye are to do , and search into , as strong and mighty for this Service of the Lord ; who saith , Come forth and stand before me , that I may see whether or no ye be clear , single , pure , and sound in every part , and to no one Creature or thing pre-ingaged , but aloof off in alienation from all dry , earthly succours do stand . Then will I link and ●…x you in and among my Royal Band , who allotted are Foundation Stones of the Great City , where my Name is writ upon . This is the highest , and last Service , which I have for you to do , and hitherto would not hereunto put you ; till Wisdom's Spirit in highest measure be grown up , for the management and carrying on of so high and mystical a part , which excels , and transcends all Buildings whatever , that have gone before your Temple and Sanctuary Purity ; all inferiour is to this . That which was lacking in them , must be perfected here in this ; by this descending and all-compounding Glory , which meets all in one here , where now are descried the Lame , the Blind , and the Halt ; none of whom are so much as to look within this high Mountain of Holiness , upon which the Glory resteth . Neither can any come hither , who bring not their twelve tried Foundation-Stones along with them . To which end the Spirit , which revealeth all secret deep things , doth give for the manifestation here of unto thee : That thou , mayst know what maketh thee further meet , to inherit this City , which hath such transparant Foundations . For so unvariable is Wisdom's Heart of Love , that hath moved the Chariot-Wheels of thy Spirit , and brought thee thus far , even to the Gate , and entrance of this magnificent place , as by no means here to be shut out , where ye are designed Marriage . If ye can , all over conquering first ascend to the Rock ; where these wonderful Precious Stones are to be found , ●…oth for Foundation and Garnishing . See then here , whether the flight of thy Spirit must be , namely to Wisdom's Treasure-House , whom all must be fetched down , for the City building . Here carried up thou must be in thy Spirit , not only to see in Vision , or in bare Idea's these Stones of Glory , but to have them put upon thee , as thy Breast-plate , row upon row ; with the engraving of that new Name , which giveth sound Judgment , and perfect Sight and Understanding into all Visibles and Invisibles . This is a great estate , which I am now setting before you , and also bringing into yo●… as ye shall be able to bear the Glory of it , which will be all Consuming to the existency of your present Heavens and Earth . Which can no longer abide ; but they must fall away , and flee at the bright rising of this Sion-Beauty in Crystalline Appearance , and Celestia●… Cloathing . Rejoyce ye , O my Dov●… Spirits , in what I am about to create●… and to lay in you anew , such Foundations as shall make my Name the Pran●… in these New Heavens and Earth ; upo●… which my beloved City shall be placed In order to this , ye must suffer the Plum●…met-Line , in the Guardian Angels Han●… to measure the height , length , an●… breadth of this walled City , each on●… within your own New Earth . The Du●… of which must be all fanned , through th●… Sieve of immaculateness , which will 〈◊〉 no mixture of old Earth pass throug●… The Heavens that now must be in yo●… circling Clarification , continually must be pure , bright , and without mixture . For consider for whom this City is prepared and builded , is it not for one , who is terrible in Holiness and Purity , and that only can dwell , with what is like himself ? Behold now , and hear that Word again , saying , I decree all things in ye New , as chosen Testators of this my will , and as my front Battellers , and primary Builders , working according to the Law-giver , and Rule-setter ; whose Eye and Hand shall prove it self great , and mighty , as ye shall thereupon rest immediately , for all counsel and aid , and shall thereto still ●…lye for Wisdom . April the 5th . 1676. In the Night-Vision , I with another Person were to make a new remove to some place , which we had no knowledge of , being under a strict limitation thereto to hasten . The way , which we were to pass , I saw as a fiery Oven , which when we came at , put us to a stop : then waiting and looking on it a while , the Flames died , and soon were vanished . Then the guiding Word said , Pass on , fear not , the place is not now too hot to set your Feet upon ; which after some debate with our selves , we ventured through . Then was presented to our view , a Knot of all Precious Stones , as if they had been taken out of a Rock : truly they were for Colours , and Brightness , and Sparkling , so excelling , so wonderful Transparent , as all , and the highest of what can be illustrated out from this Creation , is but a gloomy shadow hereunto . The glance was sudden , and soon passed out of my view , only pointing and leaving a great Impression , as to the late Manifestation , and the moving forward to the Jerusalem-Work . Which yet required a higher , and more Seraphick ascending up of our Spirits , then hitherto hath been : which I was in great Jeapardy about , both for that others , and also for my own sufficiency , and spiritual ability to go forward , and through paved Spirits to follow on . For the Vision shewed me , we should meet with hot work , but that it would be allayed and overcome for us . After which I saw our way made to pass through Waters , before we could come to this City : That Word still saying , Only believe , and I will pass on before you , proclaiming my Name , and opening to you the Foundation of it ; from whence your strength shall arise , and your pregnant Power shall be known . Who now then must be your Master-Builder , to instruct you in this your Foundation-Work , but that Wisdom , which was with Jehovah from everlasting , who gave Being and Existency , according to the Spiration of the Eternal Will ? even so in like manner , must this moving Will-power again go forth , for the removing and undoing , what the dark Fire enkindled Properties have done ; racing and pulling down that Babylonish Building to the Ground , that its place may be found no more , nor yet its turbulent Sea. For I am making away for you , out of all these first desolate part of things : your Hands with me , I require you to put , and so you shall stop , and prevent the Flood-Gates of the Beast , and of the Serpent's fury . Come now , and I will shew you where all these Foundation-Stones do lie : look , see within the compass of your new Earth , and of the burning Glassy Sea , treasure-matter , for this Foundation . Building here ye may espy . Therefore the Golden Plummet of my Spirit shall be given to you , that so ye may be able not only to sound , but also to bring up what lieth couched here beneath . The first Stone which the Spirit drew up to view , was a bright Saphir , upon which was engraven the great Name Jehovah Shammah . The second was an Onyx-stone , with Everlasting Wisdom written upon it . The third was a Beril presenting the Flaming and Ghostly Breath , issuing forth in sparkling power . The Second Row , the first is the Jasper , which is all Light sparkling , like to the Diamond ; upon this is engraven the Express Word , or Image , of God. The second Stone of this second Row is a Sardius , it is a Sardine-stone , which represents the Virgin Purity , as meet to unite to the Jasper . The third Stone of this Row is an Amethyst , upon which is engraven the highest degree of Seraphick Love , that cements all in one . The third Row , the first of which is an ●…rald , upon which is engraven rich Knowledge , or sound Judgment , to the understanding of all Spiritual Arts and Sciences whatever . The second in this Row i●… a Chrysolite , a Stone for all clear Revelation ; engraven upon it are the seven Eyes , for its All-seeing : nothing is unsearchable to it . The third is an Adamant , In this Stone lieth Almig●…ty Strength ; great fortitude and power to resist all Batteries and Assaults whatever ; it is so impregnated with virtual Power . The fourth Row , the first Stone of it a Jacynth , this sparkling Stone can live , and subsist in all Fire , and can endure the Touch from all these Fire-Stones ; the engravement upon this is , all precious Faith , that is the conquerour through the long Patience . The second of this Row is a Chalcedony , this Stone beareth the engraving of high Joy , Peace , and Righteousness upon it , representing the true Jerusalem-state , and the real Reign of Great Solomon . The third and last of this Row is the great Top-Stone , which is a Chrysoprasus , upon which is engrave●… the shout of a King ; for here is Salva●…ion and Victory . For the Lord great and mighty hath laid all the Foundation here for a sure Defence . In Aaron's Breast-Plate Four Rows of Stones , Exod. 28. 27. and Chap. 39. 10. The same Order observed . 1 Row 1 Sardius 2 Topaz 3 A Carbuncle 2 row 4 An Emerauld 5 A Saphire 6 A Diamond 3 Row 7 A Ligure 8 An Agare 9 An Amerthyst 4 Row 10 A Beryl 11 An Onyx 12 A Jasper These Twelve Foundation Stones of the New Jerusalem , the Order is thus mentioned , Rev. 19 , 20 , 21. 1 is a Jasper 2 is a Saphire 3 is a Chalcedony . 4 is an Emrauld 5 is a Sardonyx 6 is a Sardius 7 is a Chrysolite 8 is a Beryl 9 is a Topaz 10 is a Chrysoprasus 11 is a Jacynth 12 is an Amethyst Nine of these Preciou●… Stones are mentioned together , Ezek. 28. 13. The Nature of all these Stones are , they are all clear , bright , transparent , sparkling from an in●…ate Virtue . A Topaz or a Carbuncle seem to be one Stone , Is●… . 54. 12. An Agate and Chrysoprasus all one , Ezek. 27. 16. A Sardius and Ruby all one . 1. The Jasper Stone , the nature of it , it is clear as Crystal , mentioned Rev. 21. 11. and Chap. 4 3. He that sat was to look upon like Jasper . 2. The Saphire , a transparent Stone , mentioned Ezek. 1. 26. and Chap. 10. 1. A Throne as the appearance of a Saphire Stone . Also Tob. 13. 16. Jerusalem shall be built with Saphires . 3. Stone , a Chalcedony , I find to be like the Carbuncle . 4. An Emrauld Stone , mentioned Rev. 4. 3. In sight like unto an Emrauld . Also Tob. 13. 16. 5. A Sardonyx Stone , it is almost one with a Sardius or Sardine Stone . 6. A Sardius , or a Sardine Stone , it is a transparent Ruby : It is mentioned Rev. 4. 3. He that sat was like a Sardine Stone . 7. A Chrysolite , is a Gem full of Majesty , shining throughout with a Golden Lustre . 8. A Beryl , mentionened Din. 10. 6. His Body like to Beryl . Tob. 13. 17. The Streets of Jerusalem shall be pa●…ed with Beryl . 9. A Topaz or Carbuncle , mentioned Isa. 54. 12. Thy Gates of Carbuncles . Ezek. 28. 13. mentioned also in the Pavement of Jerusalem , Tob. 13. 17. 10. A Chrysoprasus , or an Agate , mentioned Isa. 54. 12. Thy Windows of Agates . Mentioned Ezek. 27. 16. there Chrysoprasus and Agate seem to be all one . It may well be called the Stone of Ophir , in the Prophecy of Old Tobias , Chap. 13. 17. 11. A Jacynth , or Hyacinth . It is of the Royal Purple Colour . 12. An Amethyst . The Diamond is mentioned , Exod. 28. 18. and Chap. 39. 11. and 28. 13. The Ony x-Stone is mentioned , Exod. 28. 20. and Chap. 39. 13. J. P. After this follows Wisdoms Call out of this City ; whence she also with much Majesty descended , and gave Rules for the Carrying on of the Great Work , and for the bringing down of the said Jerusalem from God : which are not to be found either among the Authors Papers , or in Dr. P's Copy ; But may in part be supplied , from what was afterward opened in the Treatise of the Eight Worlds . April the 6th . 1676. A Call to this Searching from out of New-Jerusalem . O Thou inquisitive Spirit , what is it thou hast seen in my Glass ? A City which is founded upon a Rock of all Precious Stones ? The measuring Line is still in the Hand of thy Angel-guide , to shew thee further hereinto : And now to present the Walls , that must be raised upon these twelve Foundations . The Line of my Eternal Spirit is squaring all according to Wisdom's Counsel . What now thinkest thou are to be the Materials of these Walls but all flaming Seraphims , holding Palms of Victory , and light glistering Shields in their Hands ? These are the Walls , which shall ever be before me garuished , with the bright sparkling Powers of Cherubwork , every where engraven by the Pencil of my Spirit : Who skilful is to write in Gold the Inscription of the highest Perfection of Holiness , round these Walls . Nothing out here springing will be , but Lillies and blushing Roses , which represent the mutual Embraces of the Bridegroom and the Bride . Whose Emblems every where , within this Holy Place , are to be pourtraied , as a new formed Image , of unchangeable Beauty and Perfection , in the room and place of that faded , withered coupl●… who lost their Virgin Purity , staining their Bridal Garments ; so as Paradise could no longer bear them , but fl●…d away from them . But , behold ! here is a new state of things opening , much more transcendent then the Paradisical Birth and Generation . For out of this City will come the true and right Marriage , of which the first was but a Type ; for the Lamb and the Bride will bring forth here a fruitful Off-spring ; as it is said of this Zion , Blessed is the Man that is ●…orn out he●…ce : Blessed is the Man that is begotten within these Celestial Walls . For take notice , there is much difference betwixt the Paradisical State , and Situation , and this of Jerusalem , which is encompassed all about with S●…raphick flaming Cherubims . There was only One to keep and guard the Tree of Life : it lay open and obnoxious to the Invaders ; as the effects of the Serpent's coming did shew . But here Fortitude and Strength 〈◊〉 provided against all Assaults : no Destroyer can come here , the Walls are so high , terrible , mighty , and strong , with their twelve Gates , which will open to none but to the Bride and Bridegroom , and to their Offspring , who have the Name of the City written upon their Foreheads . But thou , whose Queries are come up before me , concerning these Gates , why they are recorded to stand Northward and Southward ; Eastward and Westward ? and to be all alike , no difference , and bearing Names upon them ? U●…to thee I answer . As to the first , know , this City is founded and established upon the top of all Mountains , for discovery unto all : The rising , blazing Glory of it shall be seen of all People and Nations , and all Languages shall hear of the Fame thereof : Therefore these Gates are set towards the Four Quarters of the Earth , that whatever belongs to this Sion , and had its Birth out heuee , may return and give it up to it again . Now as to the Gates themselves , as it is said , They are of One Pearl , signifying their Oriental Purity , without mixture ; as it is written . My Name shall be ONE in these , and they one in me , as selected Ones , to be at the Gate 's Entrance , to whom I will give the Charge and Trust peculiarly to open , and to shut out : for they shall have all Power given to them . The burthen of the Government shall not lie only upon your great High Priest , but ye shall bear an equal share with him , as so many Elders , Spirited from the same Anointing . O●… it is a high Dignity to be chosen an Angel-Keeper , and Opener of these Everlasting Gates , to let in , and shut out , according to the Light and Law of this City . Query . Now why hast thou seen three Pearl Gates united as in One ? Answer . To manifest the Trinity in Unity . All concluded it is to dwell in one Pearl spiced Gate , so spiced throughout , as it may smell only of pure Deity , that can never more admit of Putrefaction . Q. But further you enquire , Why are they named with several Names , seeing all is one only Pearl , or Body of Purity ? Why twelve Names answering to the twelve Tribes of Israel , or to the twelve Apostles of the Lamb ? A. It was only so in way of Similitude , for their many Names are all but one , as deriving their Name from their Anointed Lord. Who was their Head Principality ; according to that which was written , That they were baptized into that One Name , by the Holy Ghost , and from thence were called Christus , as a Body , that anew was to present this Assembly in Mount Sion , the Bride of the Lamb. Who henceforth will be called by no other Name , then the Lord our Righteousness ; which is the true Inscription , that shall be written upon every one of these Gates . April the 13th . 1676. The Jerusalem state opened further upon me , as my Spirit was caught up there to see and hear , how Affairs were managed in the high Kingdom of the Love ; knowing that my Name was written there , and a place preparing : and now my Mind was no longer wavering , or nalting betwixt two Kingdoms . For I did see so much of the reality of this Zion Glory , that all within me was pote●…tly provoked to make after it , according to the Hand of Power which had touched me . The Queen of Sheba had not more lost her Spirits in the view of what was but the shadow , and type of this , then I had from the time of its Manifestation upon me ; The Lamb and Wisdom the Bride still conferring and illustrating the Glory thereof unto me , even so much , as with the Shulamite , Cant. 6. 4. I cryed , Turn away thin●… Eyes from me , for they have overcome me ; such was the wonderful , bright , terribleness of this Beautiful Jerusalem , in its continued presentations to my Mind , so as I complained of my Lovefaintings and dyings . Now for this my Bride , she talked with me in the Night , when Sleep was upon the Elementary part , but my Internal Ear Kept awake to hear new things out of this Sion Pearl Ruby Gate . An out cry I heard , and my self by Name called upon , Arise , shine , for thy Jasper-stone is for thee come : make ready , put off , mount away with me : Let no Essences ever more touch thee , that so my incorporated Spirit may alone give unto thee the Jerusalem free . Who according to Knowledge , Light , Joy , Peace , and Love , will , as to thee , my Dove , there live to spend the full Revenue of this unknown , fresh , renewing Stock of all out flowing Gifts , and high deified Powers , which will then shew whereunto thou art come . In the Morning , when I came to have these Sayings repeated over to me , by that Magical Spirit , who inspired those things into me , I did really feel all my co●…poreal Spirits dye and saint within me , and some what to fail , and melt away . While it was thus with me , I had this Word came to me , saying , This must be : therefore suffer , and know now a dying into a Life-rising , and free liberty , within this City , of a God-spreading Glory . Whereof the Throne-River shall be given thee to drink , which is called the Water of Life : as a deep rooted Tree , do thou suck it in , and from hence spring in the Love-Unity , from the Father , and the Jerusalem Bride , which generate their Fruit Monthly . I do this Tree not only to thee , but to him , who a Mourner is for his lovely , yet once grieved Bride , recommend : To you both I do it present , not only to view , and the Beauty hereof to admire ; but for encouragement hereunto , that of the same Fruit ye may bring forth within these high Walled Gates . Where the Nations that are to be saved , shall partake of these healing Leaves : and more perfect Cures then ever shall be done herefrom . These Trees therefore which I now shew thee , thou art made to behold through their various Operations how they remain still together United which though signified in Number Three , yet all but One are in their rich and high Extracted Quality . Out from which now see your selves shoot forth as incorporated Branches , having living Food in your own Root , which encircled round with Sion's broad River , which turned is into a Golden Nature , as of transparent Amber . For such as the Soil is , whereout this Tree doth grow , so answerably doth it give forth its Fruit , for Substance and Quality , for Virtue and Tast. O great and unknown Mystery ! Which lieth here , to be both the Tree , and the Feeder thereupon : as knowing here no Curse is ever to be seared , because nothing but the pure , good , sappy Life moveth here : which will so perfectly Naturalize you into it self , as will transform you by constant feeding upon it in your self , into a solid Body , as weighty as Gold ; and so by Degrees it will be known to grow hereunto . This will the whole Course of your unsteady and Sin-obnoxious state , change into flaming Pillars , for fixation . The Spring-Tides of this Healing River will grow so high , that it will be unpassable : no more coming out is from within these Cherubin-Walls , but growing up as Trees of Righteousness , from the Seed and Water-Fountain of Life . Which by and through the Measuring Compass of the Spirit , makes heights , depths , lengths and breadths , all proportionable ; to lie square , and to move here in one Equality , permitting nothing out of order . Still the Golden Line , measureth to the highest Perfection in every degree any one , who comes to inhabit within this Jerusalem . Whose Streets being all of Gold most clear , sure Footing there is for Fire-Stones to walk up and down , without fear of sinking ; for all their Goings are here established , and made prosperons . For no Warfaring Spirit can err out of his Way , Light doth every way so beset him from the Throne-Spirit-Lamps , proceeding from God , and the Lamb , which hath out vied , and abased all other Lights ; which hereat pull themselves in , and fall down , as not able to abide , or contest with this God Essential Light. Ah , but while with you I am discoursing these things , I hear this loud Ecchoing-Cry within , Oh when shall we be cloathed upon with this New Jerusalem Light , that it may be our Lot within this City to abide ? or else why is it after this manner so illustrated , through the Knowledge and Manifestation of these things ? Thou dost but sadden out Hearts , and multiply our Sorrows , till thou takest us in hereunto . For how can we love to see that place , which we must not come into ? And look upon thes●… Lovely Trees , and not yet touch or t●… them ? This doth but sharpen our Spiritual Appetites , to make them mo●… eagerly hunger after them . April the 14th . 1676. Our Eyes being now pitched upon this choice and only Tree , among all Eden's Varieties , none here doth please us so , as here to stay : we do see now somewhat beyond them at a distance . Wisdom : Therefore ye would have Admission into what I have shewn you : or else ye tell me , that it had been better to have had it still concealed from you . I know , yea , I know these are your deep Love-arguings ; for your Zeal to this my House and City of Glory is very great ; so as you would bring down out hence the first ripe Fruits : and I know you are in travel for your Bride - Jerusalem to see . All which is most acceptable to Wisdom's Spirit , who searcheth deeply , and will turn up every Fire-Stone to see what yet lieth under ; Therefore thou that plyest so hard the perfect thing it self , for to come to be , I as●…ure , my Hand will not sl●…ck , but will ●…ut it self forth to draw thee forward ●…ill thou through the conquering part ●…hall come . Who then shalt challenge by Right this threefold Tree , thereof to feed upon : then will transmuting work begin . Here your Eyes will be open indeed , from a virtual strength taken in under the Honey-Dew , which upon these Branches lie : it may be well said , it is the Eye-Salve in truth , which enlightneth the Eye , that no Secret can from it be hid ; for it beholdeth every precious thing , whether above or beneath . But to go on , let me answer what I read still within thy Heart , who saith , O Jesus ! why am not I brought without further delay here ? Why hast thou caused my Ear Morning by Morning , to hear of those great Immunities , if I may not enter upon this rich , and stately Inheritance : By which I may shew , what thou h●…st ; Oh Jesus , for me wrought , that so all Insidels may be convinced , who are in the gain-saying Spirit , that a Saviour is risen to carry us through , into the Land of Possession . For glorified I cannot be , till upon Mount Sion my Ransomed Ones , with their Victorious Crowns and Palms do stand free . Oh this is all , I must tell thee , a little time more allowed must be , for the full conquest to be made ; I , even I am come with my Fire , and sifting Fan , till I will not leave one Canaanitish Spirit in thy Land. This is my present work to subdue and bind all under you : I now a busie , swift and mighty Agent am , for you , who have laid your help upon me , and have charged me with this great thing to bring it to pass for you . Your Hearts and Minds I now require to leave with me , as an empty Tent ; for no more a mixed Family shall there dwell . I Wisdom with my own Train will you fill , turning all out , but my own begotten Fire-sparkling Seed ; for with nothing else , can I evermore agree . When this is done , ye cannot , ye shall not live out of this Sion-Glory . April the 15th . 1676. The Nazarite Diet. Furthermore , I have set forth within thee , those Foundation-Stones , that are already laid in their fair Colours . I the Lord thy Builder , and Maker , will modelize all anew , and will alter the Face of thy Mind by changing and turning the inclination of thy Heart , towards this Tree of Life : Towards which all thy Desi●…e shall be ; for which cause , within thy new Foundation Wall , it shall for ever henceforth spring . The Root of this high Deified Matter , being found from the hour of the Life quickning in Wisdom's Virgin-Womb , from which a Body pure , and Celestial doth grow , rising out of the Tomb , where Christ thy Foundation Seed was laid . For this Tree of Life is proper for none to feed on , but those that have been dead , and are alive again . For which end th●… beloved Paul , desired to know nothing , but what might bring to this Resurrection-state ; which would be the undeniable Witness , that ye have right to enter , and to pass through the flaming Cherubinical-Wall , being of the same Sardius and Ruby-Bodies . But before you fully this attain , you have a Time of allowance granted you for growth and provision , to feed upon it suitably for the Younglings state : You could not yet be able to bear the strong Powers and Spirits , which this Tree of Life doth produce . Therefore Butter and Honey , Milk and Oyl , are your present Portions , which are appointed you by Wisdom ; who well knows , what your present reception can carry off , and will not overcharge , that which is but weak , and tender . Therefore hath she wisely ordered this Sanctuary-Dyet , which is strong enough to nourish this new Birth of Life . As , 1st . with the Milk of all Lovetenderness ; 2dly . Then with the Honey-Dews of Predictions , Manuductions , and Counsels . 3dly . With the melting Butter of consolating Joy. 4thly . With the Oyl of Light , which is for the restoring and keeping clearer the Sight , that it may be able to look into this City , where the Jasper-stone so wonderfully doth shine . Now know these kinds of Food will bring you up , & make you so pure , clear , and fair , as in the Fulness of Time , ye shall without restriction . Boldly of this strong Life Virtue take : Which will a Change to purpose in you make . For consider , what the Nature and Spirit of this Tree is . I shall here present the several Properties of it , to wit , Power , Majesty , Wisdom , Riches , Honour , Omnipotency , Blessing , Salvation , Dominion , Strength , Dignity and Glory . All these are given at once to feed upon , and to drink in the Juicy Liquor of all these Fruit-Powers : What , or who can bear it ; but the strong grown Nazarite , that hath been incorruptibly trained up for it ? After this for the space of Ten Days , it is not known what Occurred from the Heavens ; as not being found Registred by Doctor . P. April the 25th . 1676. The Bridegroom's Voice . The Word in me from Jesus thus spake . O ye Jerusalem Waiters , by what Gate came ye in ? and what have you here seen , that ye so willing are here to stay ? Taken thou art with the flaming Eye : that thou hast no mind hereout to depart , till ye have got another Heart , which ●…o where else could be perfectly exchanged . Here only is the Place for the Bridegroom and his Bride , after long Exile to meet again . Oh then be wise , and for your Bridal Spirit , and Garment of Power undeniably wait . None out of this Treasure-City can ever it obtain , for in this Sion must all be born again , after many other preceding Births , which fore runs this great and last Transmuting Birth . Which to that Perfection is brought , that no desire there will be , for to see another change , then what this Jerusulem-state will translate thee into . For which cause , I have it to thee shewn , that ye might here into enter in ; in that , I see your Minds so refined , that ye disdain among Beasts any longer to live and feed . Come , O ye blessed of my Father , who out of these Prison-Walls , and defiled Pastures shall steal and depart away , as who are no more to touch with that , which makes this City from you to shut it self up . I have this 1600 Years expected still Comers up to me , into my Personal Glory here : But few have made their way all clear unto me , not having skill , or known the Art of dying to the Earthly part fully , and totally . Half dead and half alive many have so far tryed , and therefore could no entrance find here , because a putrified part still was found . Which hath made me so unknown , and to such necessitated ones to carry it strange ; they not considering the Disproportionableness of my present state , and how that I am i●…stated in the highest degree of the Father's Glory of Purity ; that so if even my Affectons and Heart were touched to descend upon any that ardently seek Personal Union and Manifestation with me , yet it would not be permitted , till this Mount Sion-Birth is brought forth , which makes the high Clarification , and all Perfection of Beauty desirable , without exception to the everlasting Father of perfect Spirits . Who willeth that I should take none into the inward secret Court , where all Dignities and Princely Throne-Powers and Glories are , till throughly purified , and cloathed upon with the Jasper-stone . This anointed Cherubin-covering , hath been scarcely put on ; therefore they could not come up , to bring down the Everlasting Kingdom , which must again to a certain Number be restored . Blessed are they , who shall know it , in their Day , looking hereunto , and waiting for it within the Jerusalem-Walls , where this new Off-spring and Generation must be born . Yea , Blessed are ye my Beloved , and those that are with you United , in Me , for the Bringing down of this Happy Day upon the Earth . April the 27th . 1676. His further Admonition . In or about Break-of-Day , I prayed , as the present state of things were shewn me , and matter therefrom given me : I never felt a greater Efflux of Spirit , Power , Joy , and Peace came into me , then did at this season , which opened that Word , and made it known in its Living Witness , saying , Now feel and tast what the Kingdom of God is , it is made to thee a Substantiality , and shall out-flow according to its working Property . Henceforth then in Wisdom's Balance weigh and consider every thing you say , that your Words may no more be Naked , but cloathed with the Guardian Power ; Which will come to be of great Consequence , as managed in Dove-Simplicity , and shall defeat the Serpent's Subtilty . Who strong Poyson had for thee prepared , but could no way send it in , thy Vessel being with the Antidote Liquor , and juice of Life before-hand filled . Which still take thou care to keep brim-full , that so nothing which is of crude , anxious Nature into thee may come , upon thy Ascension , which is to bring down another Spiritual Form. For I see , it is time and expedient , that to my Jerusalem Waiters , I should appear to bring them up , where new Robes and Vestures are fitted out for the new-born Inhabitants to wear . That so without a Vail upon my Face , I might to you plainly speak , for I have no pleasure to carry it at this distance towards you , could you bear but the ●…ight of my terrible Crystalline Glory , which I am so deeply ingulphed withal , that I cannot be conversant after that way and manner , which I was before I ascended into this high Throne-Power , and Heavenly Place , conversing with those for whom I went to prepa●… Mansions for , in my Father's House : a much high●…t Purity , I now require in such , who are to be my fellow Associates , then what was existent in that day . This is a new Law not understood , and will be only received to a small number ; for know that to thee , I will this thing reveal , what Wisdom is about to do , in order to the bringing the Bridegroom and Bride together . For while the B●…ide is found unready , and all undressed , and out of the Jerusalem's Glory , I could in no wise acquaint my self with her , otherwise then by Secretaries , and influencing Breathings , to let her know by these , what she must further be wrought into , for more minute Sight and Knowledge with me , her designed Bridegroom and Mate . April the 28th 1676. The Love-Chain . According as the Living Word , who spake thus by way of Prophecy in me , did further by Similitude present it self , as thus . A Golden Chain in Links was let down , from the high Throne Sphear , where Jesus in the Love-Kingdom reigns . This Chain had a Golden Ball at the end , and the Voice said , Hold fast , if thou wilt come up unto me : if thou shouldst gad abroad with thy Mind or Eye , and let this slip out of thy Hand , then thou wilt be prevented of cohabitation with me in my Princely Glory . For this is the strong Power of Might , which brings the Bridegroom and the Bride together . Every Link in this Chain hath its proper use and service , Wisdom is the great Engineer , which did this contrive for my Spouse and I to meet , and each other to greet . While then in the Heavens I must be contained , this Chain shall descend still , to help up such as are risen out of the dark Night dress of a corruptible Life , into a Body of Light. This Chain is of so high a refined Mettal that it admits of no Hand to lay hold of it , but the pure Lily Hand , which is strong in Faith ; who is perswaded , that this Love-Chain is sufficient to bring one up , after the manner of Elijah's Chariot . Who was mighty in Faith , and so brought down this Ascending Chariot by this Chain of divers Links . But he had first ascended by it , as appeared , being one who had power with God upon all occasions , even to shut and open the Heavens , when he pleases , what else are these Links of drawing Powers , but this Elijah's Spirit of Prophecy and Prayer , of Faith , perfect Love , Patience , Hope , Weekness , Long-suffering , Peaceableness , Temperance , and immutable Perseverance ? These are the Link-fastening tyes on your parts . Then that which answers on mine , are these , Light , Greatness of Power , and Might , Love , Grace , and Good-will , Kindness , Pity , and all Tenderness , without variableness , with the watchful , protecting , and safe-guarding Eye , which shall maintain all this for a sure binding , and a Wedlock-tye , betwixt bright raised Spirits and me , till the Great Day of the Visible Marriage shall be Solemnized in the Free Jerusalem . Till which hold ye fast , and take good heed , that not one of these Links on your parts be broken : if but from any one of these ye should unlink , ye would fall down by the way , and never to me ascend . But I know that Wisdom is thy Friend , who will not suffer thee to break from me : She is a busie Agent still to spur thee on ; her Law of kindness is found to me , thy Jesus in thy Heart : which will give an Ascending Might , that so ye may come down again , in a flaming Body of Light. Which is the only design of Wisdom that blessed Engineer ; who by these Golden Links draweth you continually nearer to her City . This was further Opened in the Seven following Days by Wisdom , but the Copy is here Deficient . May the 1st . 1676. The New Book Opened : Or , the Everlasting Gospel of JESUS . THis Morning my Spiritual Informer came , and presented to my view a Book , wherein great and hidden Secrets were writ ; telling me here was neither Parable nor Allegory , but the plain Doctrine of the Everlasting Gospel . Into which , it was said , it is given thee to look , for it is an Epistle of good-will , and love to thee , and thy fellow Waiter ; that ye may come to a right and genuine understanding of those weighty things , which lay concealed under the Vail of the Letter . The summ of which is the Incarnation , Dying , Rising , Ascending and Glorifying of thy Jesus . All which being finished in his own Personality , I now look to see that all should be actually wrought in you ; to which end , I have poured out of my Spirit upon you , which may bring you up through all to me . Read then and see in Wisdom's Glass , what is contained in this Book for a further instructing of thee into a Gospel Death , and Rising into Victory . Many are the Deaths ye have passed over , and I grant every Death hath brought forth a rising Body , so that ye are come so far , as to bear the very Image of the Heavenly Man , in which the Life-Seed doth spring . But this is not all you are to aspire unto , but you are here to dye with Jesus . For in all those foregoing Deaths , you had not that fellowship as ye shall have with me , when I am grown up in you . For I the Just One , died for the Unjust ; so I must Personate this dying again in you , after a Paradisical manner , sowing my own pure Grain and Seed into the Mount Sion Ground . For as it is said , such as the Seed and Soil is , such a Body in the Resurrection it will be , and such a Body it will produce . And although you come thus to dye in the Lord , I mean in your Lord Jesus Christ , in whom your Life lies safe and inoculated , there will be no danger . And while you are sowing here , be not as others without Hope , for indeed you sow not that Body , which shall be to the account of a Bare return , as Spirit for Spirit , or Body for Body : For though it was sown a single Seed , yet it shall be various and manifold : though the Seed is sown contemptible , yet it shall rise honourable ; and though sown as weak , yet it will rise mighty in strength . So mighty , potent , strong , and honourable this Resurrection will be , as it will bring forth the Seed sown , with another manner of Body , then what hath yet been known . For ye shall know all Blessedness indeed , by thus dying into me ; fear it not therefore , but valiantly spill your Life , and mingle it with me : then shall ye know a cessation to your own busie-acting Properties . For that Spirit , which dyeth into me , ceaseth to Sio , sweetly sleeping and slumbering in Sion's Golden Dust , till I my secret Trump shall sound with the Vial of Life quickening Oyl poured in ; which shall make the dead in you to come forth with an unchangeable habit and form of the Holy Ghost , of which I speak . I will after this manner rai●…e up at the last Day : which day to thee is very near , if thou canst sink and dye so totally into me , who do promise to thee long here lay buried thou shalt not be . This is the Connexion to the former Part. Before I the LORD will move again to the finishing of the last glorious Mystery , the first that can dye thus into me , shall rise as the first Fruits out of me , into a Body Celestial , and mighty Powerful . For my Seed shall never Corruption see : it shall soon rise into a Mount Sion Body . Lay but the Ground-work hereunto sure , and ye shall see and feel another Spirit and another Form after this passive Sleep . For after it ye shall awake in that Image , which shall be no more despised ; being all compleat , and giving proof of my Resurrection and Life . Oh blessed are they , who can say , that they were dead in me , and are alive evermore , to Reign with me in my Kingdom , waiting for me their Lord from Heaven to bring them thither . For in this new risen Body , I shall not be ashamed of thee , it is so Signatured into the Father's Nature of Purity , that in it thou mayst freely ascend to me . Where I will in the Light Airy Region meet with thee , and bring thee through all the Pearly Gates . O come , resign , and dye ; know me no more out of this Dying , and Resurrection State. Thus Death is not Metaphorically , but Really the last Enemy that is to be destroyed . Here Sing ye may , that dwell in Sion's Golden Mold , and triumphantly Cry. Oh Death , by this Spiritual dying , I am mortally become thy Death , and so swallowed up , as you can nothing of it see . Go , go preach thou this for the Everlasting Gospel to such as have an Ear to hear it : rejoyce , and give Glory to God on high . Now when the Hour of this Judgment shall fully come , by ushering in the New Jerusalem freedom through the Streets of Nature : This Gospel Ministration , ( which is all Love , Grace , Mercy and Peace ) by those shall then be proclaimed , who do partake of this Resurrection , as the first Fruits . They shall be honoured with this Message , to all those who in this Noah's Age are asleep in their dark Prison-Houses . For an Almighty Voice I in you my Sion-born Spirits , will utter forth , to call in more to know this Death-Liberty , and Life-Resurrection , and Ascension into all Fellowships , and free Communions with the High Eternity , and Me , the chief Head of all Sion's new risen Body . Whereunto being come , no other Banner will I display there , but that Love , which casteth out all Bondage and Fear . May the 6th . 1676. In the Morning , being the first Day , pondering and considering this last Opening , which shewed me the necessity of dying into my Jesus , and of sowing the Seed of my Eternal Spirit , as an unmixed Grain , sifted from all Chaffiness , or Cockle , or any such thing , for to twist about it : Thus the Word said , If thou canst thus sow thy self singly and purely into me , as into the Heart of Sion's rich Soil , and there passively a while lie , as in thy Tomb , and unknown Sepulchre : ( Where none after This method have of latter days been before thee , not knowing or understanding the Mystery of This reposing Death ) then accordingly will an unmixed , glorified , yea , deified Body , arise with all rarified Senses , Powers , and operative Faculties , meet for all Heavenly Employment and Service , which can no more be drawn downward to mind inferiour matters , or things . These impressing Savings dropping from the Lips of my Jesus , caught my Spirit into the pleasant dying , and dissolving part . For this kind of Death was not so grim , nor terrible to me , as what had formerly passed upon me . Yet somewhat of a Spiritual conflict was awakened in me , and the Powers of my Heavens were at strife about the laying down of this more refined Life . For I found some sharp contest with an opposite Power , who said , What will you further dye , and cease from now , that the perfect thing is sprung in you ? Will you have all now of this Holy Nature sink down , and bury it in Paradisical Ground ? sowing only in Hope , that it will arise a Body , and fair Lily in the Tower of sion ? This Objection met my Spirit , as if I were herein to do a superstuous act : but still to Wisdom's Word I adhered . Which followed me all the Day long , bringing a Scripture to me out of Isa. 26. Thy dead Men shall live : together with my dead Body , they shall rise . Ver. 19. Awake , sing ye , that dwell in the Dust. From hence was shewn me the present sweet fellowship with my Jesus in this his own Body , that is to be our Grave and embalmed Tomb ; whereby we are to be so Spieed with his Deified Humanity , as to see no Corruptibility , being called out to empty , and spill our whole Life into him . This being the publick Day of our Meeting , my Spirit was with this new Matter filled : but I quenched and stopped the going forth of it , and spoke out little of this Secret. Which I know would have gone forth with Mighty Powers attending it . But some being there , that would not happily have digested this new broached Matter , I did for fear stop it ; though it stifled the Breath of Power , and thereby was hurtful both to my self and to others . Which verified to me that Word , Quench not the Spirit , despise not Prophecying : Which I shall henceforth be cautious of , and correspond with according to my Power , and inspiring Breath . Going afterwards to my Night's Repose , I had a mighty disturbed Sleep , being in a Place , where I saw only the Doctor and my self , where did arise out of a burning Lime-Pit , a suffocating Smell , which was so offensive , that I told him , we must make all hast out here , or we should be stifled , such great heaps of Chalk-Stones lay on every side , as we could make but slow Pace out , neither could I see what way to pass by , till on a sudden a Gate opened , and a Person called us to come , and put forth his Hand , ●…o help us over those great Stones , that lay in our way ; so coming out into a Place , where we met to worship , and praise our God , among our own selected Number . But while we were in our Spiritual Exercise , I saw one amongst us , as a mocking Ishmaelite , thrusting out a great pair of Lips , and deriding our Powers : with that I was stirred up in Spirit , to go to that Party and give a rebuke ; and they became ashamed thereat , and was Speechless , for I was made to discover their Nakedness . After this I fell asleep , and about Break of Day , I was awakened with these Words , The Trumpet out of Sion soundeth , to call forth the Dead in Jesus ; awake , awake , ye that sleep in Sion's Dust. This Alarm much eased my Spirit , and drew it into an inward waiting ; for I know there would somewhat follow , if watched thereunto , keeping and abiding in the still Rest , and waiting from under this Altar to be raised , by that Life quickening Spirit , that I do feel stir , and eccho again to my Cry from under the Altar . May the 8th . 1676. This Morning being wholly attentive to my Lawgiver , for further Manifestation , Impowerings and Inspeakings . I found Mary Magdalen's restless Spirit with me , to attend the Sepulchre of my Lord , from which I could not go . Knowing well , what I had sown into that Holy Ground , from whence I expected a good Return ; While looking and expecting . I saw nothing but a bare empty Tomb left here , no Jesus was at present to be found . Which brought a damp and heaviness upon me ; but mourning in Hope , the Angel that rolled away the Stone , did speak Comfort to me , saying , Though thy Lord , into whom thou didst shed thy choicest Life-Seed , and didst sow all thy Love-Spirit , is now fled from thy sight , and thou art hereat amazed , be of good cheer : he will not leave thee a restless Seeker here . No sooner were these Words pronounced to me , but I heard another Voice within me sound , saying , Hail , O Mary , why dost thou fear ? I know , I know thou hast entrusted me with all thy Life-Treasury ; therefore in great Jeopardy I did see thee , lest I should not again descend unto thee . Then wouldst thou have counted me , as a Thief and Robber , to go away with all thy Life , Spirit , Power and Strength , leaving thee void , empty and distressed . But now thou shalt know that I am returned again to thee , to give thee a Resurrection , with my self . For I see thou canst not live without me : therefore Ascend thou shalt in Spirit , to be with me , that thou mayst not only behold me in my Glory , but know thy self also with me , as a Partaker of the same Glory . Only satisfie thy self that for a time , some Intervals may be , because of thine Abiding still in an Elementary Body , which may be a Cloud upon thee . But yet as often as it is possible , allowing the Circumstances that do attend Corporeity , exhale I will thy Superiour Part and Spirit up to me . Therefore be not dismayed , though there may happen many Assaults and Attempts , that will make War against this Resurrection-State . Which Offences will come in through the withdrawing of this inspiring Unction . Whose Power is arising yet again , for reforming all these Abuses , and Ecclesiastical Disorders in my Visible Church Militant . Therefore be not snipped in thy Hopes , but be thou of good Courage , who have for this Pearl of the Holy Ghost , hard and unweariedly sought , and art upon the growing Body for it . For who so worthy thereof shall be , as those , who gradually shall through all Sufferings , Dyings , Risings , Ascendings , come up through all a Conqueror to me . Verily I say , if ●…ye shall in such a raised Spirit appear to me in Mount Sion , you shall have free Liberty to take what you will out thence , ●…s Co-partners with me in the Kingdom of the Father's Soveraignty , whereto I ●…m by all this calling you up . Therefore see , see what I must do further in ●…ou , till throughly ye be assimulated in●…o me . Oh it is a mighty thing for me ●…our Jesus , back again with my Life's Blood to return , and shed it abroad into such full Streams , as may engender the Eternal Body of the Love , to which the mighty influencing Word of Wisdom determines to bring , and make you perfect in . Now then decry all reluctancy down , which yet may be found stirring against this Perfect thing . For this my Rising Body , will clear it self from all Weaknesses and Imperfections to which end , I do again descend into Nature , to raise this Seed , and to cloath it upon with my own Spiritual Body . Which must be put on , jointed and knit together by Organical Properties , and Powers , and by Spiritual Sinews , and Veius of Life running here throughout , all created and formed of Pure and Divine Matter . This is the New Creature , into which God the Holy Ghost will breath again and operate freely , and will never more be under any clog , or evil strangling Power from any dark Magick . For all by , and through dying into me , are acquitted of that Nature . I as a new Lily Flower out of thee will spring : and out of that inward Ground , which hath been thus tinctured , and watered with my all-cleansing Blood , ( that purifies from all that is corrupt , ) the Pearl shall be ●…ound . May the 11th . 1676. This Morning I awakned from a Voice , echoing within , saying , I am come Pro●…hecies to fulfil : With that I felt some●…hing into me enter , and it filled me , and ●…ll my parts , in such a sacred manner , ●…hich gave me to believe , that the new ●…ompacted Body , which had been open●…d and promised , was now stirring and giving proof of its Real Existency ; and ●…rowing within me , to bring forth that Perfect Life , without the stain of Sin : Referring to that Scripture , Knowing ●…hat Christ being raised , dyeth no more ; for through that Death , Sin was finished . So likewise it was shewed me , that we were thus to reckon our selves freed and ●…ead , through this living Body felt , ●…nd smelt as a Spicy Balsam diffused by ●…he Spirit of Jesus : From these words ●…peaking thus ; This Body is my Everlast●…ng Birth of Life , that once coming to ●…e quickened , shall never dye more . For ●…hough there was a falling away , and dying from out of Paradise , and fro●… that pure Birth there grew a deforme●… change ; Yet now fear not , since a trye●… Stone , for a Foundation of Eternal Lif●… is laid in you , who chosen Witnesses ar●… of my Risen Body . Which shall i●… like manner give proof in a Numbe●… known ; as it did in that Age , when particularly was manifested to the Worl●… in the Singularity : but now hencefor●… expect me to appear in the Pl●…rality ; to act over the same perfect Li●… again , in such who are predestinate●… thereunto , from the choice Love o●… God the Father . Who by Wisdo●… doth bring forth again this New ●…tion , in the express Likeness of me , the●… first born Jesus . Who by pure diffusin●… and Incarnating my self in you , ca●… thereby save , and redeem you out o●… and from All Sin , so as to be spotless , 〈◊〉 immaculate , even as I was ; hereby restoring storing to you your lost Virginity . May the 12th . 1676. I Perceived the whole drift of the ●…ord of Wisdom was now to impress to us , the perfect Nature of Jesus , for 〈◊〉 essential growing in us , to be felt in ●…e quickening , powerful stirrings , that 〈◊〉 we might know in our selves the ●…rd to be risen . For it was said to me , ●…ear , O ye whom I have seen , careful to ●…ther in all your scattering Loves , to ●…pty them into me , as a Proof that ye ●…ll enter your selves into no other be●…es ; Who to you will not be a ●…ad , but living Tomb , out from which 〈◊〉 shall have Bodies come forth in Or●…nical Powers , with all the Senses re●…wed , as the effect of your Resurrection ●…te . For verily as I was in this World , ●…ye are by the same Spirit in the like ●…rity , to honour the Father and me , 〈◊〉 ab●…tement hereof can be allowed , you desire to come up unto the same ●…ity , to be near the Father's Throne ●…jesty , where I am to fix you near ●…me . If you will now remember to ●…d fast by that Globe , and with me Ascend , by every Link demonstrated by that Golden Chain , ye shall pass through all Centers and Worlds most conqueringly : As I am risen in you , that most powerful and Aiery Body , which indeed hath hereby made you only meet for the Heavenly Company and Society , shall accordingly in you arise : Neither doubt ye , who appointed are to wear the White Robes of the Resurrection ; While ye do yet appear in mortal Shapes that it shall still so cloud , and hide this my Celestial Body ; but that like th●… Sun , it will break forth in its mighty force and strength of Glory , through the visible dark Body . For this Life mus●… not be stifled , but shall display it sel●… most free , in , and after the same manner and way , that is Recorded of me nay , and that too more abundantly . Fo●… I have the Patent by the Father no●… sealed to give forth mighty Powers an●… Gifts ; whereby Bodies that are framed and brought into my Model of Perfection , shall be new and fresh Witnesses o●… those attending Powers , that shall giv●… sufficient Proofs that I am again Rise●… Therefore fix your Eyes stedfastly o●… me , and look after my Life ; for I a●… the same that was Visible , and am now drawing you after me . May the 18th . 1676. Wisdom's Star with its Bright Glance , gave notice to us , where we might come to congratulate the Pure and Wonderful Birth of our Saving Jesus . Which coming to behold , as the effect of that late preceding Dying into him , from which a Birth so suddainly did spring , and therefrom did witness a most sweet and pleasant Existence , growing from the Life-Tree , which is rooted in the deep rich Soil of the All-Eternity : These were the Glad-tydings , which to my Ears were sounded , with these Words , Come enter into your self , view and see , that the Life-Birth hath wrought out it self God-Man , fully . Great care and charge of this young Plant , you are to take , and to nurse it up with its own Virgin-Milk , and ye must not dare henceforth , ever to lay it to any other Breast , ●…pon its Life-Preservation . For this ●…mmixed Birth is designed to be brought ●…p , by the Incorruptible Word , which must feed it up , until it be wise , and all knowing , and impregnably strong , and get about it all its defensive Armour . Without which there is no living , where such abounding of Evil is hourly scattering their malignant Influences . All former Births have been too weak , to encounter with the strong and subtle Leviathan , who hath this World so much his Friend , to plunge poor fallen Spirits into his Gins ; and no way there is to escape his Wiles , Assaults and Temptations , but by entring through this new living Birth-Gate . Which is contracted from that High , Pure , Elementary Substance ; and therefore must always subsist answerably , upon its own native Food . O let it not seem strange , that this Life-Birth of Jesus , is now upon its rising again : it will be defended and protected by the conquering Right of the Mighty Alpha , who will have regard unto this Kingly Heir , while he is in his Young and Infant state , that he may not be bereaved of his Kingdom . There is no fear of this last high and perfect Birth , to be hereof supplanted ; because the Foundation-Seal is upon it , which is the Lord , that quickening , growing Life and Spirit , that makes all that is not for it , to fly away before it . May the 19th . 1676. Now knowing in my self another Spirit , acting and moving in this new begotten Birth ; I was now apt for Phylosophick teaching , in the all hidden Magia of Wisdom's Secrets : In which this holy born Thing might attain skill and understanding , as being thereunto constituted . For as its Birth is from Mount Sion , high great , pure and Spiritual , so must its Learning and Education answer thereunto . No Tutour , Teacher , or Governour to it must be , but what out of the Royal City , the New Jerusalem doth come from thence by God the Father's Commission . Who will new string our Tongues , so as the Stammerer shall speak in that one pure Language , which is only understood by Jesus and the Brotherhood . Oh the Spirit of this New Creature dives deep , and is of a piercing Understanding , and of a quick Ear. Now upon this Birth 's opening , and shewing it self , as the true Nazarite , it was set much upon my Heart , and great awfulness was upon us , who were Witnesses of this rising Birth , how to carry it , and behave our selves towards it . So we sought earnestly by Prayer to be directed in the management thereof , as desiring to answer this great Love-Gift , according to the requiring of the gracious Donour . This was my Morning consideration , after which being much kept waking in the Night about it , I fell into a slumber about the Morning , and here was presented unto me a Book open , and a Finger pointing to me to read it , being very fair and legible . Which I engaged my Mind to understand the meaning of , but it seemed to be written in another Language , then I had yet learned , and so I could make nothing out of it : But when I awaked , and had waited a while in the interiour Silence , it was said to me , This was the Book of Prophecy , which could not literally be read ; but it was given forth for the new living Birth to feed on it , and to be eating it down : and so ye shall feel it become a springing Source , bringing forth deep , precious and weighty things ; After this way and manner the holy Birth shall be disciplined , and thus taught by a secret , intrinsical , mingling and conveying Power , that shall all other Teachings drown , nullifie , and obliterate . This shall only be of force and authority , according as it was with Jesus , who only is to be your Precedent , of whom by way of derision it was said , How comes this Man to be so understanding and knowing , seeing he never was learned ? He being poorly and meanly Educated , as they judged , and not come up so high in their Form , as to be bred up a Scribe : therefore it was admiration to them , how he came by that Wisdom and Knowledge : Which so outvied all , and made them astonished , when they reasoned with him . He brought forth all his Sayings , from this deep central Birth of the holy overshadowing Breath-Power , which issued continually , affording still fresh and new Matter . Now then to you , who have partaken of the same Life and Birth with your Jesus , and are come to feel this Word of Life stirring within you , ye are charged to live by this Word , which is the Book of Life incorporating it self in you . Mistrust not , but you will find enough herefrom to nourish , and strengthen all your Internal Senses . Expect no less in this Birth of Life , then what was manifest in your Jesus ; the same budding Fruits there will be from the same Spirit , as ye grow up in it . Fear not , but the anointing Powers , and Gifts will open and flow , as Antecedents belonging hereunto . And whereas you have desired to know , how you may manure this holy Birth ? You are required to bring him into the Temple of the Lord , and there to dedicate him up in the Covenant of an Everlasting Priesthood . Whose growth will be great and signal in the Courts of Holiness , for evermore . May the 20th . 1676. This Morning this Word run through me , and still cried in me , Knowest tho●… what a Treasure thou standest charged withal ? Consider the high worth o●… this Birth , and give all Attedance to it wait upon it , and minister to it , as you●… great Prince and Saviour . For behold it is come to Redeem you out of all Si●… and Thraldom , and will be a growing Tree of all fruitful Boughs excellently and richly laden . Therefore be choice of it , and tender it as the very Apple of your Eye , and permit nothing to offend it . Your Will-Spirits , who from the high Eternity are tinged , are commanded to Watch and Ward about it , and to unite entirely with this perfect thing . For it is a Stone out of the Sion Rock , that will be your Covering of Strength and Salvation , and the opening of the Store-house of all Blessings to run out freely : It is but natural for you to grow and spring out of this Central Birth , operating from within . Your charge is only to attend this Altar-Fire , and the pure Celestial Oyl , that is the Free-will , which the holy flaming Body doth subsist of , from the Everlasting Mountain of Holiness distilling down to your Hands . Therefore your only Business is to wait , to take it in , and upon this Holy Altar to pour it ; That so hereby , it may become a very strong , sweet , and savoury Meat , to the nourishing of the pure part , which must be one with it , through our being turned into a Golden perfect lump . So solid and stable it must be , as neither Clay , Iron , Brass or Tinn may or can here penetrate in . No contrary Metals can run into this pure Body , or what is not of its own high extracted Matter . Therefore now this thing consider well , and suffer this Lily Birth alone by it self , to dwell undisturbed , in the Sacred Temple , till grown out of all Fear and Jeopardy , to the state of Eldership ; to which full grown Body and Head , the Crown is made only fit . May the 22d . 1676. These Internal Openings and Manuductions following me still , so as they would hardly give room , for any thing of a Worldly Sense to enter in ; contrary Seeds in my inward Ground could not be born , there being something in me that was now grown so strong , as to resist , and throw out all other light and scruffy Grain . For my Granary must be reserved for the one pure Birth-Seed , according as my Jesus hath his Mind to me revealed . Who said expresly , Come , come , shut up the Grates and Windows of thy low , carnal , earthly Senses , by which the Light of the Mortal Day doth enter in , to rule , according to the manner of this World's Inhabitants . Know ye your selves , who have my new living Birth upon you : Impressed you are under the Charter and Laws of the Jerusalem free ; born from above , and not from beneath ; though in the World , yet not of it . This Birth of Life is a meer Stranger , all its care is to keep it self , that the Evil One may not touch him , nor mislead him , through introducing his false Light into you , as his Rational Star within this low Orb , to bind you under these Planets , that rule over the fallen outward Birth . Which now you are to reckon your selves freed from , by this Aurora , the Morning Birth of this great and Everlasting Days-Man . The Light that now is breaking open upon you , is to give a sight into that City and new Creation , to which ye do belong . For ye are under quite another kind of Government , having taken upon you that high Apostolical Profession , which enters you into and makes you partakers of that high calling . For here is a Spiritual Service and Employ allotted , for every Sion born Spirit , so soon as they are grown up to the understanding part . As the outward rational Spirit and Body , as soon as grown up and capable of Traffick and Commerce , are their own Crafts-Masters in , and over things Temporal ; by which Corporalities do subsist : Even so likewise see what Calling the great High-Priest and Apostle took upon him , as our Pattern , so soon as he was grown up in Wisdom and Ability , so as to take upon him the Office and Function , whereby he might set upon the Work and Business , for which he was sent into the World by God the Father . Who never was found sloathful or negligent in Spiritual Business ; for he was always found in Spiritual Action , working the Works of his God and Father in his Day . May the 23d . 1676. Who * now hath also imprinted the Name Jesus in you , as the Mark for you to follow the same honourable and high Calling , whereby ye may obtain a rich and plentiful Spiritual Livelihood : therefore be vigilant , and always upon the right hand Industry , through which will be blessed Income Eternally . A Vision seen by me in the Night , after my first Sleep . I saw one as in a Figure of a sprightly Youth , presenting himself near my Bed-side , which amazed me , and I was afraid to take knowledge of him , who made out to me , as if he would draw my Aspect to him , but I could not find any Power for Speech with him . This disappearing , another in taller Stature , and more Manly Countenance , drew upon me , seeming to desire Familiarity with me ; and then I looked when this Appearance would have spoke , but it was passive , and silent , only pleasant in its Countenance , who on a suddain withdrew . Then again was a presentation of a Person in a middle Stature , comely , sweet , and amiable for attraction ; yet I being bounded in my Spirit , was hindred : otherwise I could have run with my Spirit into him . After this I was drawn , to consider in my Mind of this threefold Appearance . Then it was thus spoken in me , thou hast Imagically seen the threefold degree of the Immaculate Life-Birth-Growth , which it must reach in you , who are designed to Personate your Jesus in his full grown state here upon the Earth . It is a high Prerogative to attain to all these Degrees ; for where is there any in this last Age past , or present , that have seen my antient Prophecy made good , which is , that there shall not be in my City and Mountain of Holiness , an old Man , that hath not fulfilled his days ; that is , hath not reached to the express Degree , of me their full grown Head. Many indeed have in my Birth been Quickened , and their outward Figure been extinguished before they have brought forth the Life into visible Manifestation . Others again have attained to the Breaking forth , so as that they have seen , and handled the Word of Life , but still in the Infancy of days . Others may have reached so far , as that Youthful state , which was in the first Idea shewn to thee . In which as in a Glass , ye may see your own present state . But oh here you are not to stay , or trifle out your time like Children to play it away ; but now putting away all Childish knowledge and understanding , to grow now in every part , from my vigorous Heart's Birth , infusing its strength through you , and growing up to that compleat Structure and Image which is after God , in the Perfection of Holiness . Know ye , that you cannot tell , till you come into the strong Man's state , what ye shall be able to do , work , and act . You will find Power and Might from a full grown Body , to subdue and bring all Creatures and Worlds under : in which will consist the great Soveraignty of my Kingdom , that comes into none , till they know the second remove , into the Young Man's understanding Degree ; through which the World is conquered , as it stands in the Property of Sin , and in its enmity to God. Come up my Children dear , let me meet you , growing up in this second Birth Degree , perfect , pure , and clear , then I will appear to you in my Last grown state , in my Ghostly Body , which when you see , not only like to me , but that ye be the same with me in it , then ye shall see the days of the Son of Man. For the Ascending Might is to bring down this Dove flaming Body , Saphire-like . Which is the only defensive Weapon of War , that will make all Spirits stand in awe of you , and the glittering Sword of the Spirit out of my Mouth shall make all your Enemies backward for to fall . By me ye shall trample , and miraculously over them , as ye knit Power with Power , and Might with Might , from this Body of Light , which fed is from the Blood of my Life . You now hereby do see , what the Hope of your Calling is : be hourly exercised herein , work hard in the Fiery Furnace , which is kindled within ; out from which you may expect that pure , strong , bodied Spirit will come , which will really translate you into the Mount Sion state , with me your beloved Dove-Mate . May the 25th . 1676. A Vision which I saw in the Night . This appeared as I was walking in a green Pasture , with one or two with me only for repass , suddenly within a Bow-shot there was manifested a pleasant calm Sea , which seeming so near , I said to them with me , Come , let us go and set down by the side of it : where I also saw a heap of Precious Stones , and I heard a Voice say , There is a great Treasure , and Valuable Things are there hid . Then I resolved thither to make with all speed , but when I came to set forward , neither I nor they with me could go ; there were such Bogs and Quick-sands , that none of us durst adventure . For somewhat reflected , and said in me , You cannot go till you be shod with the Golden Sandals : these you must have , before you can set sure footing to go over to this Ocean Sea ; therefore stay a while , and provide them , and then you will not sl●…de . Considering this in the Morning , and knowing that all Presentations of this Magical Nature , have their certain Effects , which I have observed ever since I came under the Discipline , of the Word of Wisdom ; who hath been my Glassy Eye , to spy out things within that Ocean : and having now from this new subject , matter to exercise my Spiritual Senses , in laying aside the Garment of my outward Sense , which to the Intellectual Understanding is the great Impediment ; the Glass which represented these things , became altogether Clear in me , so that in seeing I did see ; being divested of all outward Covering . For which Cause , the Spirit of Wisdom doth take advantage , when the External Reason is laid asleep , and the Animal Sense drowned , even then by Internal Idea's to manifest the Objects of the Inward Worlds : Which was God's method for the discovery of his Mind , in foregoing Ages , or by any other way , for the busie working of the Astral Mind of Reason , is the greatest Let to Divine Vision : this I can give witness to . Therefore this Command I often have received , from the Most Holy Inspirator , to unstrip her from her dark Leaden Body ; which hath not the true Organ of Sight . The holy , bright , Aiery Spirit can admit of no such clog ; it is like Saul's Armour , to the nimble , sprightly David , it must be thrown off . For there is for this an absolute necessity for such , as will hold any free Parly , and Conference , with their now glorified Jesus , they must come to be in the Spirit , as John was , when he in Vision saw and talked with him , who was for that time without any touch , or feeling any weight of his gross Corporeal Senses , for he dyed out of them , as he saith , he was as one dead , which made way for the opening of this New World's Scene , and unclasping that Book of Revelation , which before was hid and concealed . But here riseth an Objection , Who can fall into such a Trance , and Sleep at any time when they would enjoy such close free manner of Communion with the High Principality of Glory ? The Eternal Word of Wisdom doth give this Answer to this Query . True it is , that no Natural Person can fall into this Divine and Spiritual Lethargy , so as to still , and quite suspend all operation of the Ratinoal Faculties ; for through these , the fallen Birth-Life moves , and acts and can never do Violence upon it sel●… to seek its own Destruction , for this i●… most Unnatural . But where there is another Life Birth introduced , and risen in opposition to this , and that can prove its lawful descent , out from the Eternal Womb of the Virgin-Body : This may take authority , and arise in its Magical Might , and depress the Sensitive Life , that hinders , and clouds , and keeps one back from these Seraphical Sights . Now I say to this pure Essential Thing , begotten by the Holy Breath , and infused in , let that potent Will , which is free , enter in , and be one with this pure Conception , then ye will soon master the Contrariety . If at any time the Starry Birth in you should be unruly , then make use of that precious Stone , which into your Custody is put , that can , and will , if put forth , dash and crumble all into Dust , which shall henceforth , either within thy own Precinct , or without , make attempts against this high Birth state : Which grow must still , till it fills with Power every part , to act a Tragedy upon the Serpent , and all his fallen party , that strives so hard , and would have cut off the Tide and Stream , which from the Sea , thou didst steer and run so free , that no Gally could be swifter , then this strong Arm , which as a Boat hath wafted thee over : where now sit down , and wait upon my Love-Ocean Heart . This seems to be a Digression from that Thing Represented , which is now returned to , upon the Third Day after . May the 28th . 1676. I saw again in a Vision , a Stream from this pleasant calm Sea , of which I mentioned , that for want of being suitably shod , we could not pass over to it : which gave much Exercise to my Mind thereby , stirring up matter of Enquiry and Intercession to my God , pleading from the Spirit of Jesus , why that Gulph should remain , betwixt this Ocean-Treasury and us , Who had now declined , and turned our Faces from all Things Terrestrial , that so we might come to possess what Wisdom's Glass had opened of this Scene of Glory ? This being the Matter of my Contemplation , after which in the Night , falling into a Transical Sleep , of a suddain I found my self in a Boat , that did run with the greatest swiftness , that neither the Bogs nor Quicksands , which formerly I saw , could stop it . For the Waters from the Sea had risen high over all , bringing me safe and secure to this Sea-shore ; where I was to sit down fixed , upon the Mountain of Precious Stones , there to choose and pick out , what was of greatest value . And when I came to my Spiritual Sense , waiting for the Interpretation of this Vision , it thus spake in me . The Ocean Sea which thou didst see , doth present God the Immense Deity , who contains all full , rich , and weighty Substance and Treasury : who by no Corporeal Spirit could ever be reached ; for there was a Gulph and Eternal Separation between , as this boggy miery Passage did present , thereunto : But only by Sion born Spirits , whom I have seen in the true Sorrow and Mourning , because hereunto they could no Path find , for sure footing , whereby might be attained this rich Mine , where all the desirable Good doth lie . Now in tenderness and compassion unto thy sorrowful Spirit , this Arm and Stream hath risen , which represents thy Jesus , who from the Ocean-Love of the Immense Deity , doth to thee flow to bring thee back to the Head-Fountain , where thou mayst come to know God the Holy Ghost , covering thee as the Waters do the Sea : till when upon this Jesus fix , who this lovely Mountain of all Precious Substance is . Where be thou sure now to look , turning over every Stone , till thou come to find that only Saphire Stone , which will change gross Mettals , into bright transparent Gold , and shine through dark Bodies a flaming Light. These things presented are to the Eternal Eye so to speculate upon , as thereby thy whole Mind may be transmuted over hereunto , in order to the fulfilling of what in Vision thou hast seen . May the 29th . 1676. O how unutterable was it ? What Joy did I feel upon this secret Parley , which my dear Immanuel , whose Words like Butter and Oyl did distil , so that hereby was lifted up the Banner of my Hope , that possibly we might yet live to see the Day of the Holy Ghost ; who out of his Mountain-Treasury is for to come , to put an end to all Sin , and mortal frail Impotencies , under which we do yet groan , looking and hastening for this Perfect Thing to come , which will restore us perfectly to our Angelical State. Even so , blessed Dove and Bride break up this in us , who are waiting here upon this Ocean shore , for this new Spring-Tide . Oh let it open upon us wide , and we will not be afraid , though it shall violate us away from all visible Ties , from which we do now see we must be parted and separated . For we can never see thee , till we do withdraw out of gross Corporality , that so cloathed we may be with Jesus , that Celestial Body ; who is our Bridal Garment , of which we shall not be ashamed , when God our King shall call us to view , and examine , who the prepared Brides are , for the New Jerusalem Marriage , to which we now are summoned . May the 30th . 1676. This Day upon some occasion ministred from the outward Astrum of this World's Principle , was stirred up a secret embroil , that for some space of Time I was held out , so as I could find no entrance for my Spirit among the Seraphick Quire , where my Attendance was required Morning by Morning , to hear and learn , for my further Instruction , in the Eternal Magia : Which I felt as a deep bundle of Life-Treasury beginning to open . But such a wise , subtle , pure , swift Breath or Mist it is , that it shuts up , and does withdraw , so soon as any thing of a Mortal Sense upon it doth fly . It is such a high glance of Magisterium , that it will refine out of all gross , fleshly kinds whatever . No parley with External matter , this unknown Power will endure , as my dear Inspirator hath anew shewed unto me , and hath given me caution not to prevent its Descending , by mingling the Will-Spirit , who is chosen for its Mare , with any low inferiour sense of things , which may grate upon it . Whoever comes to be highly Learned in this Philosophical Art , must be trained up from their Spiritual Birth Infancy , and hereupon wait continually for to know . For the Divine Spell is a Mystical Thing , and of that principal weight , as the whole Mind , Will , and Heart , must hereunto be engaged : and all is little enough to turn this Cherubim Wheel of the Magia still about . For which you must after the manner of a Spiritual grown Body , labour hard , till ye have the Mystery of this Art fully attained . It is beyond all things , that ever yet was named . Therefore strive hard for it : but ye who are yet but young in this Art , may be ignorant , what kind of Stock you are to work upon ; know then to thee this Mystical thing I will reveal , that thou mayest not the Nature hereof Mistake . It is an Immaterial Nothing , and yet giveth Being and Existency to All things ; moving and piercing through the whole Body of the Creation , yet not discerned ; generating all things anew , through a Virtual Life quickening Breath : this comes in and goeth forth without Sound and Noise . It is communicable only to such , as have covenanted , and firmly bound themselves , to be made by it Wise , Subtle , Pure , Spiritual , Discerning also in all Sublimities : whereby proof may be given what Magical Coals of Fire are kindled , that ye may scatter and make to fly , as directed by Wisdom's Eye . Of this ye may know yet more deeply , as ye from this Holy Root still weed out all light and scruffy matter . May the 31st . 1676. In the Night I was as on a suddain surprized with a round Ball of Light , that fixed it self upon a Post or Pillar , which seemed to be on each side of me , and where-ever I went , they moved with me , very lustrious and shining as a Star in a Cloudy Night ; I could go no where but they circled about me , the Light was terrible , but not hurtful ; yet pleasant to the single Eye , that was opened . This in way of Vision was given to espy ; and immediately after , this Transient Sight passed away , and that Scripture opened upon me , Isa. 40. in these words , The Lord shall be to thee an Everlasting Light. which shall drown and swallow up all fore going Day-breaks , which have had their several Sun-risings in thee by degrees , which are true and good in their Day , But behold , here is yet a Prophecy , to be fulfilled , which shall be as the Light of Seven Days put together . What or who shall be able to live , and walk in such a Firmament of Light , where there will be no Intervenings of any shade of Night ? Know then there is such a holy conceived high-born Being which yet is clouded under inferiour Lights , and subjected to them for some Season ; till it hath accomplished the first working Properties of the Seven Days Creation . Wherein Day and Night must by their Proper , Sun and Moon be governed , and all transacted according to the motion of the Planets , the Out . Birth being under their controll , in the divided state betwixt the Day and the Night : sometimes it is light , and sometimes dark ; one hour is Spiritual and Heavenly , the next Carnal and Earthly . But to this , God in the Lamb , who is that one Everlasting Day , is now coming to put an end , as to the first Creation-Light , in such who have ceased from those Works , that have been wrought by the Sun and Moon-Light , of the fallen gloomy Day , which hath overspread the whole Creation . Out from which ye are assured to come , and to sit down under the bright-shine of this uneclisped Body of the new Creation-Light . Hereto coming once to fix , your former Sun and Moon will blush , and for very shame-pull in their Heads , and all their twinkling Stars will forth with withdraw ; as ye shall surely see , when you will find your selves in another Orb , for enclosed ye shall be with the Seven Lamp Spirits before and behind , which are the Light of the seven days New Creation out of Sion , to hold parallel with the Seven Days Creation in Paradise . Which abolished must be , and whose Sun must set , at the rising of this sevenfold Sion . Glory , which to the Lamb's Birth will anew open , and upon it rest . For which great thing ply your God and Father hard , that so ye may in this bright Cloud of Glory , be carried up out of sight , from all Terrestrial Lights . By which ye ●…ould by no means come to behold Eter●…al Objects . But in this Light of the ●…verlasting Bride , ye can see into every Mountain of the New Jerusalem , as your own native Country ; from which driven and scattered into this mixed state between Day and Night , while standing thus , indeed ye could never find Mount Sion's Path. For Paradise is to this but as a glimmering Glow-Worm : not a City that had Foundations was ever erected there , which plainly declares , the Most High had not his fixed Residence there . For out of Sion the whole Majesty of the Trinity will shine , by which Light ye can only see your way for Return unto your lost home . Oh●… the excessive Joy which Paradisical Inhabitants will know , who can the conquering Gulph get through , and com●… into this Jasper-like City , where sigh●… and fruition of God , the Bride , and th●… Lamb , produceth most unutterable pleasure , beyond what Adam , though h●… had continued in his first Image of P●…rity , could not , without a remove , t●… such kind of Felicities as these eve●… have reached . Now then I say to yo●… upon whom this Light hath glance●… keep your constant Pace with it clos●… and follow hard upon it , and doubt no●… but it will bring you to that pure Whi●… Throne , of your everlasting Dove Brides in the Heavenly Cirle to ride . June the 1st . 1676. AFter the Opening and Interpretation of the Vision of the Globes of Light , that moved with me , where-ever I went , a Voice run through me , crying , The End of all Things is at hand : Watch therefore and Pray . Upon which Word I pondered , and drew near in my Spirit to that burning Center , from which the Voice did go forth , where I did further sound the meaning of that Cry , which ecchoed still , saying , Come and see , the first created Light begins upon its Eclipse to be . For the evil corrupted Birth of Life , had sent up such Fumes , and Unsavoury Incense , as must needs darken the first Heavens and Earth , that away they must flee before the New Foundation-City ye can enter into . Therefore to thee , let it not seem harsh or terrible , that an end of all things , which came in through Mortality of Time , is determined : for absolutely despoiled of all false , glittering vain Glory and Light must be that City , which is only built upon a Sandy Foundation : Which hath indeed , according as it is written , deceived , and made drunk all Nations , with its adulterated Wine . As the Heavenly City is compacted , and made up of choice , pure , polished , and living Stones ; so again is Babylon of dark , muddy , course , and earthly Metals , ponderous Bodies , Inhabitants that know an higher Sphear . Out from which I am with a strong mighty Hand bringing you my Elect Stones , therefore up , hast out , and fly away upon the Wing of my Eagle-Spirit , touch , tast , mingle no more with her Sorceries : a new state and place is prepared for you . Scorn and deny all her charming Delicacies , for Vials of Wrath upon all will be poured out , that are in combination with this Harlotry City , though it be as a Mountain at present , that hath filled the whole World , and enticed its Inhabitants with her Whorish Attire , yet in one hour all shall blasted . Therefore with fear , draw off others , whom you see yet in her strong-holds do stay , that have not their Eyes opened their danger to see , in holding such mutual Compliances , with that which is so subtle and deceivable . Of which cease not to warn them practically , as Noah did : when he his Ark prepared , and went into it , then all the World did lie in their Unbelielf , which was a Figure of what is now approaching nigh , tho' after another method . For the second Revelation will now work , and an end of all Flesh , as Grass is come before the Alpha and the Omega . June the 20th . 1676. Having suffered for some Space of Time a Protraction of those Emanations , and wonted Manifestations , that still did meet me in my close and abstracted Attendance upon that sweet Intelligencing Spirit of JESUS , it returned now so much the more strongly upon me , to remind me of the Work and Calling , which my Friend and I had so solemnly put our Hands to , even the Plow , which prepareth for the Seed of the Kingdom to spring forth , through the Spiritual Inclosure . Which I well experience , is not to be given over until the end of the growth . For when all in our Field shall white unto the Harvest be , then the Sickle or Sword of the Spirit cometh forth , to reap and gather us into the Everlasting Store-house , under the Care and Custody of our Fore-runner JESUS . From whom I had about this time many Calls , and Cautions , to strike up the Sail of Faith , and to watch against all those subtil Spirits , which would break in to cancell the Seals thereof , which are the Evidence of what is not at present seen , or yet come to be enjoyed . Moreover it was shewn me the Danger that we were in this Particular liable to , through the least crack or breach upon our Faith's Seal ; By which alone the Magia worketh , and raiseth Powers from that Original Might . Upon which Center there is yet such a strong Inclosure as no Creaturely Being can break open ; because its Signature is compounded and made up of all contrary Properties , degenerating wholly from this mighty Engineer of Faith ; which worketh all through , and in , the Central Fire of Love. O who can here work till fully uncloathed of the gross cloathing of the Animal Sensitive Life , so as to reach to this Original Wisdom and Might , which was existent in the first Paradisical Adam ; who lost it by the Sin entering in , and can only be regained again , through the extinguishment of it , and the Dying out therefrom Totally . Which gives a full Answer to those Objections , which so pestered my Mind , and which I Recorded in Writing June the 5th . receiving Satisfaction now again herein , upon a fresh waiting and inquiry . Which after this manner spake in me : Thy Queries , O searching Spirit , are to be resolved by and from the manifold Wisdom ; with whom all Secrets are hidden , until the Spirit of Faith arise to find them out . This having Opened during a Remove of the Doctor from the Author , was not found in his Copy . Whence also the Objections herein referred to , upon the 5th . of this Month , are not to be recovered ; as neither is whatever else may relate to this matter , during this Interval , until the last Day of this Month. That which next follows , is likewise from the Authors own Hand . June the 30th . 1676. Wisdom . Now as to the Necessity of the Use of all thy Rational Properties , it is good in its Kind , meet and suitable for the Degenerated Estate , to guide and govern the Outward Terrestrial Man ; as the Head Principality of this Visible Kingdom , unto which Wisdom and Scepter all Nations do bow . But knowest thou not , what it was that withdrew , as soon as this awakened and got the Headship ? Should I open thine Eyes to see all at once what came in hereby , thou wouldst not but disdain , and quite fall out with thy Rational Man , so as never to it to be reconciled again . For the Coming in of That , was the Going out of the pure Magical Might , and Power , which should have been retained after the Similitude of God the Creator ; who designed to Generate Spirits to live in his own Property of Princely Purity and Power , to his Honour , and not to his and your own Reproach ; as is now too manifest . For , alas ! there is now quite Another Thing gotten in , then what was found in the Beginning : which Reason protects , and is a Wall of Defence about , maintaining its Soveraignty without Check or Controll , so long as the Beasts Reign is to endure . Which shall be put an end to by degrees , and first in some chosen Witnesses hereto allotted , who after Sion's Freedom do at this time importunately look , and weary are of being Tributaries to these Usurped Powers : From which nothing can you Totally free , but Total Death , after that way of Spiritual Dying , which both Mystically and Magically , by and through the Heavenly Constellations doth operate . This is a Death worthy of all Acceptation indeed , which at once shall put an End to all Earthly Sense and Sin. Then room there is , O Soul , for the Superiour Life to come in , which shall reign , as God enthroned in Nature's Kingdom , that is restored to its first Institution . First Breath then take , and saint not , but forward to the Mount of Olives go : the Mountain is indeed high , to which you are to ascend , but my holy Gales shall drive you on , that so you may come thither to sup with the Lamb. A Sheet is here wanting . July the 8th . 1676. THis Morning after some private Ejaculations to the Throne Majesty , this Word came unto me , Will ye actually deny your Active Life , as you denyed passively your passive Life ? Even that Life , which ye so often have decryed down , because it is found in that room , from whence proceeds all Unbelief , and Deceiveableness of Unrighteousness , which naturally generateth those Essences ; from whence the Thoughts that are light and evil do spring . The great conquest will be to put a stop to these , till thou hast found the way utterly to undermine , and for ever to bind them . Yet thou shalt be allowed , warranted , and justified , to stifle them , before they can come to a Birth . Though Reason may tell thee , this would be as a new Entity , and that it would straitway overturn , and overthrow thy breathing Existency ; yet give thou not any ear to such Objections that are cast in from that Principle ; perhaps then no more in a Creaturely Being thou canst be known . Well , admit it , and suffer thy Creaturely Self thus far for to expire , as to the imaginary Life , be assured that all Peace and Safety hereby will accrue . For by this silent Vacancy , another Source will open . All dyings thou hast indeed gone through to this , which is the main Head-Vein , which doth lie so deep under Ground , thereby preserving under it self hidden even from the Vultur's Eye . Oh this Original Root is that which must be struck at : Up , and Out with it , and overturn it , and thou wilt see what doth lie in the depth beneath it , to wit , every precious thing ; which without care or toil , will voluntarily spring , when this imaginary Root is quite cast out . For the croppings of this Evil Seed will never free thy inward Ground . Come then and descend with me , and I will shew thee where this Grand Enemy doth lurk , who unconceivably doth send forth those dark Fumes , which hath hitherto prevented the overflowing Breath of the Holy Ghost . If then thou canst not to a cessation from every unruly motion come , which works from the Astral Spirit , then try the Power and Might of that Spirit , which in thee doth reside , and cross these strong Tides , and through all break , and leave behind the Flowings of Jordan , and look not back , but forward do thou pursue , and keep up to thy Region high , and as an Eagle Spirit bear up most mightily , no more returning to take up any weight of earthly stuff , which in the Imaginary Mind doth lie . But away , away , ascend with thy Jesus unto another Principality ; where other Presentations will all thy Senses employ , when once thou hast forgot , and lost this World , out of thy Eye and Heart . What other meaning dost thou think those Words do bear , which are upon old Records , which saith , Except ye deny , relinquish , and suffer the loss of that Life , which is bundled up , tied , and knit together with the stringing Sinnews of the imaginary Mind , ye cannot enter into Life , into the Life of God and Christ ; which to know , is Life Eternal . Therefore it is again said , That none can receive the Kingdom of God , till they can come to be as a little Child , that is new born , who is passive , having no thoughts of reluctancy working , to hinder the opening the Everlasting Kingdom of the Light , Joy , Love , Power and Peace . Wouldst thou know why so few have got entrance here ? It is , because they could not untwist , nor get from under this binding Cord of the Natural flowing Cogitations , which beset the Spirit every way , holding it under a most slavish Captivity . Yet is it not perceived ; but by most it is believed , that this whirling Wheel must run round of absolute necessity , and there is no way for it to be avoided , while subsisting in a Body of Elementary Corporality . True , O Spirit , those who in this gross state only care to be , do walk and abide with , and amongst those , which are of their own likeness ; relishing and corresponding with what doth proceed from this unsavory part . But from you , I your Lord , expect another thing , who have taken the Vow of a Nazarite's Life upon you , invocating me so often , for a remove , and translation , into the same Life and Liberty with me your forerunning President , Now then , I must plainly make known to you the Mind of God and your Father , which is to Famish all those numerous and multiplying Essences , which mutiny against the Eternal Stillness and Eternal Nothingness , where the all sublime Goodness , and Everlasting Rock of Power , is to be seen , felt , and known . Verily this is the way , I can only describe to thee , and those , who the mark of this high Calling would reach , and would be traffickers within the Holy City , which is all Crystalline . Through which none can pass , that hath the least Lumber of imaginary stuff yet hanging upon him . Now weigh these Sayings , for they are from the Yea , and Amen , who hath good-will to make riddance of all those superfluous Thoughts , that have been as the gulph separating Principle . To which thoughts by one act , God moving in the Mystery of the Fiat , yet once again , will put an end quite to them . For a New Heart will be created , out of which will flow continually such a choice Treasury , answering to the Sight of the Flaming Eye . July the 16th . 1676. A Vision of God's Flaming Eye . This Morning as I was in my Spirit , let down into the deep Abyss , attending the pure Openings , from that Central generating Source or Fountain Life ; In a moment there appeared to me an Azure blue Firmament , so Oriental as nothing of this , in this Visible Orb could parallel with it . Out of the midst hereof was a most wonderful Eye , which I saw Sparkling , as with Flaming Streams from it . Which I am not able to Figure out , after that manner , in which it did present it self unto me . But according to this Form it was , as much as I am able to give an account of it , it was thus , or after this manner . There was a Flaming Eye in the midst of a Circle , and round about it a Rainbow with all variety of Colours , and beyond the Rainbow in the Firmament , innumerable Stars all attending this Flaming Eye . From which the Word said , the Earth and Heavens shall flye , and nothing abide , but what can live in this Eternal Eye , as ministring Stars of Glory , before the Throne of him : who like to this Circling Eye , which thou hast seen , hath neither Beginning or End. A. The Eye . B. The Globe of Light. C. C. C. C. C. The Flames . D. The Rainbow . E. The One Element . F. The Supercelestial Moon . After this Word it disappeared , leaving its Flaming Influences upon my Heart . And further of this secret Vision he did say , he would it impart , as I for its Manifestation did wait : and the signification hereof should come to be witnessed , by that rising Birth , which is called up to this Globe , among these Stars to fix , in this more excelling Firmament . July the 17th . 1676. The Interpretation of the Vision : or , of the Flaming Eye . This Vision of the Flaming Eye is given for to see , that which is worth pondering for thy pure Mind continually . For glorious Idea's will multiply , that hereupon all thy Senses may be employed , in such sweet Rarifiedness , wherein there is no danger of Excess . While this Vein from the Heart of God in thee doth run , it will feed that which doth come from the pure Font , and hereby stop the running issue of the Imaginary part . Which I will assure thee will compleat the Victory , because it strikes at Sin 's Originality , which had its beginning from the Conceptive part of the Heart , there it came it , and there it must be banished out . Then it will be a New Heart , in which the Flaming Eye will fix ; Which in Vision thou didst see , with its innumerable Stars in the Firmament , which are generated from this Globe-Eye , so unmerously will holy and pure Cogitations from hence arise , and so habitual strong and forceable , as to out-pass all strange Essences , that would come therein again to lodge . Therefore within this Circling do ye abide , that so you may keep out all evil Motions , which the Serpent knows are the Foundation-matter of his Kingdom , and will sting you with them , if ye do not fully exclude them . Which ye no way can , till ye hasten away , and with your Spirit fly to this bright Firmament , where this Eye all Dangers will for you espy , and know all secret Mysteries , making you wise in that one great needful thing ; which will make all strait , that crooked and out of the way is . For such is the property of this Fire piercing Eye , that it will look through the Host of the whirling Imaginations , and put them to a stop , that so they may not persue , as to overtake those that are upon Faith's flying Banner : on which keep , till it hath brought you within Zion's Gates . This great and weighty thing concerning Cessation and Annihilation of all fruitless Imaginations was still the Call within me , to come into the Believing Rest , for that this was the true dying into Jesus ; which passive Life is the pure Mother , out from which the Birth of the God-acting-Life is to be expected . For the Faith of the co-operating Power worketh here all in all . The New Heart being replenished with ministring Powers suitable hereunto , that will perfectly bring things to pass , as the Mystery is moved in its own Sphear , driving on by the mighty force of this Birth of Faith. Which produceth great and marvellous things , according to the sublime Nature of it . For it hath no other ground to go upon , but the absolute Co-eternal Deified Will , which Will willeth in the New created Heart as in its own Royal Seat. July the 18th . 1676. This Morning I was in great Heart-searchings about this precious Lily of Faith , if I could by the sight reflecting from the Eternal Eye , it any where espy . Querying thus with my Lord Jesus , Ah Lord , if the right Plant be in me , as it was found in thee , why doth it not act forth ? Where are the Signs which should follow , as the Seal of Believing ? What makes the Birth of it stick thus long , whose going forth must make way for the Holy Ghost ? Tell me , Oh thou inspiring Word , why hath it had a Name to live , and yet hath been as dead ? For it hath not been Justified by such mighty Heroick Works as in the foregoing Ages did bear witness to it . And this hath made it as a Body without a Spirit , actless and fruitless . Thus I earnestly expostulated , that if we had it existing in us , then we might have skill to use and manage it , for the reviving of this worthy and unknown thing , which hath been a Stranger in the Earth , but is now a stirring in our Heavens , and a turning up the Mould , that hath from our Eye this all-precious Grain hid . Where then doth it lie ? ( said the blessed Alpha to me ) thou hast to the heights for it ascended , and for it hast sounded into the Depths , but thy Aim hath been too ●…ort to reach it , and thy Eye too dim for to espy it , though it is so nigh : Yet not known to any , till they do retain the bright glance of the Flaming Eye , which hath not only the specious Faculty , but the streaming Power of Might , to bring back again this worthy Champion , that hath been by the combining Powers of Reason put unto flight . Which so soon as Tydings come , that they are dead , who so wickedly have conspired against Faith's life , then it will return again and appear on the Earth mighty and supream , to open the Door , for the Holy Ghost to enter in . Then this Mystery of Faith will be finished : To which ye are directed , that by contending for it , ye may obtain it unto Victory . July the 19th . 1676. As we this Morning were in our Spiritual operative Powers , each one bringing forth out of the Treasury ; the Doctor being much carried out upon the Subject of Faith , it was spoken to me , This is the Ministry , which goeth before to make way for the Holy Ghost . And I saw , as a Confirmation hereof , a Flying Banner , passing swiftly by , as a Trophy of Faith's Victory . Which each one must bear , before the Day in which the Holy Power will shower upon us , till which in one Spirit of Faith we were directed to wait together . After which also a Word run through me , There is need enough to provoke each other hereunto . For the Day is now nearer , then when first ye did set upon this Believing . Oh now let us go through , that we may reach to all the Degrees of Faith , which will assuredly make up our fallen Breach . For this is the Power that will make us all whole , as the true Weapon-Salve , which is anointed by the Hand of our dear Jesus , to smooth and make ready for the Flying Banner of the Holy Power , for to descend into us , who in this Faith do wait , within the secret Gate of the New Jerusalem state : where into by no means must we bring any Spirit that may make mutiny , for to break the holy League , which must be still maintained with him , who is the Covenant . Who hereby reneweth our Peace , and Joy , in believing without annoy or staggering ; which hinders the purchase of the Field , where the Pearl is found , which Field is called Faith's Eternal Ground . July the 24th . 1676. In the Morning-Watch , this was first cast up upon the Shore of my Mind , by way of expostulation with my Jesus , whom I felt hover over me with throng●…ng Powers of Love , as an Invitation for Discourse , after the manner of a Spirit , without the noise of Words : This thing 〈◊〉 say , was with me to offer in way of Query , How it comes to pass , that after ●…uch mighty high winged Prayers , and ●…trong Gales rushing in through them , ●…s I had witnessed , but the Night before , in such ascending strong Center-Raptures and Powers coming down , that yet the Gulph was not shot through ? That is the parting Principle , which still shuts out the Spirit of the Bride , from her native home , where she may have power of Command to act and bring down , what may make for renown to the Virgin Crown , while walking up and down in these Earthly Bounds . My Spirit took all boldness to know why it should be so fruitless in its Mediatorship now , over what it was in foregoing times , when Prayer of Faith was , as a ready Messenger , to fetch in whatever was wanting . I did lay hard upon the Mighty One , using the same Arguments , as Dalilah did with her Sampson , how , O my Jesus , can it be , that thou dost love me , without thou shewest me a●… that is in thy Heart ; that so I may know where thy great Strength lieth : and this by coming thereto , as thy loyal Bosom Spouse , in whom thy Heart may rest in , without any suspicion , that ever I will betray so great a Trust , if thou wilt but once reveal this secret thing unto me ? For I desire , I seek , I look only after this , to be united to the Lock of thy Power , and Might , as a springing Plant from thy Godhead . Which will give me all Power to answer to the present state requiring , which is made up of nothing , but Sin and Self original , and Ill Consequences bundled up into innumerable Grievances . So that verily I did see the whole visible fallen part of things all putrified , unsound , unstable , weak , low , and poorly spirited : therefore out of this deep sence , I could not but cry , Help , Oh help thou mighty Prince and Saviour nigh . For who do see themselves lie in this Golgotha state , but are willing to take the Wing of the Everlasting Morning , and herefrom fly to the Rock that hath the Clifts of Munition , to hide all that are weary of this loathed Place ? Therefore with unutterable Sighs , and Requests , I did this our deplorable , and defective state , beseech my Jesus to read over , and to take away the Reproach thereof . For I argued with him , that if thus Indigent we should still be , it would sure reflect upon the Lord our New Covenant-Restorer , who nothing was to leave short or imperfect in those , for whom he became an Undertaker to his Father , to bring them back again . After all this on my part , by way of Spiritual Parley , this Word came unto me , saying , Arise , arise yet , and wait ; Why art thou jealous , that Love is wanting , or the Arm of my Power abated , because I do not tell thee where the hiding of this Lock of Strength is ? I know , I know thy sore Longings of it for to partake with me , that it might free thee from the fallen state : Which is in such Shame and Derision , that thou canst not lift up thy Head with any Confidence , because the Accursed Thing is every where in and about this lower Sphear ; where thy abode is yet for to be , in Temptation and Fear : but faint not , thy Bridegroom is near , who will the Shield of Faith anoint with the Oyl of the Holy Ghost , which will be Joy unspeakable , and full of Glory , after all thy heaviness . The reason why thy Praying , as to matters of so high a Consequence , hath wrought so little , is because Faith hath been so dry , for want of the pouring out from on High the Golden Streams out of the Oily Fountain , of the one pure Deity , which would make all Prayer mighty and operative , when this Balsamick Oyl doth slow from the Fountain-Head . July the 26th . 1676. As my Spirit was Contemplating , after some Breathings forth in Prayer , these Words came to me , To love the Lord thy God , with all thy Heart , is more then all Burnt-Offerings and Sacrifices ; this is that which I prefer above all , and to which I do look to in all that draw near to me with Love unfeigned , and with a whole Heart transmitted over to me , and no part kept back from him that calls for Incorporation of Hearts . That so there may be but one Heart of Purity , as with thy Jesus in his Humanity . This Love is the Box of Spikenard opening therefrom , whence thy God smelleth the sweet savour , from which the Curse flyeth , and will be no more found to hurt , blast , or destroy the springing Vine about the Walls of thy Mind : From which the Wine of the Kingdom will flow to refresh the Heart , then shall you find you are not far from the Kingdom , that consisteth in Love , Joy , and Peace . Then followed upon this , that Scripture about the Ark , being sent away by the Philistines . It was shewed me , it would not abide with the uncircumcised in Spirit , but Dagon would be smitten , and fall before it . For in contrariety , the Wrath-Vial opened , and though the Philistines thought they had got the Blessing , in regard they had heard and known what Victories and Salvations it had wrought , yet it became a Curse , where they held it in Unrighteousness , and in an unhallowed impure Temple , setting up other Gods equal and jointly with it ; which by no means would be endured . God will be All , or nothing at all : to such as would retain his Ark-presence , in the mixed unsanctified Mind , there is nothing but Gall and Wormwood to be found , instead of Sweetness . The Ministration therefore that shall be afoot on Earth , must be all upon a New Bottom , which is figured out by that new Cart that the Ark was put into , which represents a new Heart , in which the immaculate presence of the Lamb will be retained . No unconsecrated Uzzah must take hold thereof , but only the Hand of Faith , and the Flaming Spirit of Love that yoaked are together , as strong and able , without more addition of help , to bring this to its own place , within the Vail and Tabernacle , where its Rest is to be . For the All-seeing driving Power is with these two Kine , upon whom no breach shall be , as formerly , when the rash Bethshemites that were not purified , looked into it . July the 26th . 1676. Again , this Word came to me from the Lord , Up , stay not here : the Ark , though in the House of Obed-Edom , that is , in a Nazarite Heart , yea , here the Blessing is not ever to rest and abide , but it must move forward ; for there is yet much Land to be possessed , which only the Eye within the Ark can spy . Therefore be sure still to enquire at it , who can tell you where the most pleasant Situations are : for to some the Lot may fall out to possess a more rich and fruitful Soil than another shall , according to the donation of Royal Favour ; which in all Ages advanceth to Spiritual Dignity , according to the determination of Divine Will. Oh it is worth seeking , to be enlarged with the Borders of these Everlasting Habitations , to possess the utmost Bounds hereof , which is a Joseph's Blessing : Who as thou mayest read in the History , Joshua 17. 15. grew so strong and great , that they would not be contented with one Lot , though they had Beth-horan the Upper , and Beth-horan the Neather , which was indeed a fruitful Soil : yet they pitched forward for the Mountain or Forrest-Trees , which they by greatness of Power obtained above their fellow Brethren . So now as thou growest strong , and encreasest in People , that is to multiply till thou comest to be of mighty force in Spiritual Powers , to encounter with them , who would keep thee out of the Land of Blessing ; thou must come to Enlargement to the very utmost Bounds of the Everlasting Hills and Mountains . And as there are seven Nations to War against and cast out , to answer to these , thou mayest need the Seven Throne-Spirits , which will multiply within thy Ark to an unconquerable Strength , that so all Enemies will be chased and made to fly from before this sevenfold Eye . Which shall be thy Guide , to see every way to bring thee up to the South Land , within the Borders of the high Eternity . Therefore gird up , for as I was with Moses , so I will not fail to be with that Joshua , who within thee is the Ark of the Almighty Strength , that will go before thee . For as the Father was with me , so I will be with you in this present Warfaring state . This Word mightily raised my Spirit up , for it confirmed what went before , as to the going on to possess , what was yet behind . For when we grow so nigh the Kingdom , as to come to the matter of Possession , then Joshuah must arise in the greatness of his Might , to fight the Battels for us . For the great and strong Nations will come out with great fury against us , because they see they must have no share in our Lot , but be totally cast out . Question . Now in this great and last Battel-Engagement , What will be required of us in order to Conquest ? Answ. It was shewn me , that the rising Spirit of Faith in our Jesus , as an incorporating Power in us , must go forth with the self same Word of Command , that it did in Joshuah's time to command the Sun to stand still , and the Moon to stop ; that the first should not go down , nor withdraw its shining Strength , neither the latter its meek , watry Brightness . For by the Light of this renewed Day , where no Night can come to intervene all dark Reasonings , Doubtings , and Fears are expelled , by the Majestick Light of Faith. How easie is it , I do see to wage War in the Light of this Eternal Day , and then quite to overcome , and get the mastery , and to subdue the five Kings : Which were presented to me , as those five Senses , Which are all armed for the Fight , To maintain their Sensitive Right . But so long as the Bow of Faith is in the Hand of our Jesus , we need not fear ; for he hath said , He will make bare his Arm for us ; therefore we need not fear any of their Weapons of Cruelty . Let us now couragiously War and Work while it is Day , and the ●…un of Power is thus shining upon us , to give us our Possessions with and among the rest of the Conquering Worthies . In the Name of Joshuah , the Jesus which is with us , let us move forward , for Jehovah's Banner goeth flying before us , till it shall bring us to Shiloh , where the Lots shall be cast for us , and we rest in them for ever , according to the description of our Star , Leader , and Seer : Even so Amen , dear Jesus . July the 27th . 1676. Oh then if ye intend to be the Arkdrivers , that so ye may bring it back again to its own resting Place ; consider how expedient it is , first for you to be bathed in this Consecrated Oyl , which hath been to you presented ; for who may it dare to touch , but such as are scented with this spicy O●…ntment , that so all their Garments may give a good and sweet savour thereof . For this Ark being retained in a clear washed Heart , in what variety of Birth Powers will it go forth , and what fresh Testimonies ? ●…o which give all heed as to the true anointed Oracle . For out of these Thundrings , Voices , and Glances of Light from the Majesty will proceed . While then I lay under the pouring down of these sweet Breathings forth from my dear and familiar Jesus , sighing , after the accomplishment of them , as never thinking I had enough of these Love-Emanations , I saw a sweet amiable Person , in a solemn manner presenting himself to me , saying , I am he that hears thy Mournings , who am included in thy Suffering , and Sorrows , as thy true Dove Mate , sympathizing with thee : but behold this state shall not always be , but thou shalt arise with me into the high Dimensions of the All-circulating Kingdom of Light. Then appeared after the vanishing of this Personal Humanity , a bright Glance without any Form , but only an overshadowing Light , which left this Word with me , This is that Light , Strength , and Majesty , that riseth over all the dark mourning indigent Life . Here thy state is presented twofold , first as the Ark floating up and down upon the Delug●… , not come to its resting place , till the Eternal Dove-Spirit bringeth it up to the Burning Mount of God , where the Flaming Glance of Light is perpetually generating , so as in this great Body of Light , thou with me shalt live to act , according to the Energy of the Father's Will in the All-Spirit of Might . Come on now if ye would of my High Calling be , and therein actually employ your selves , then no more stand halting , looking with a double Eye , as part upward , and part downward . Since this will never compleat your business , Up ye , make you my fellow-workers in mighty Deeds , till you come to take to the One only thing ; for Diversities be great stops and hinderances to the attaining of this Practical Part. Sowers ye have been , throwing here and there in various Fields with many Seeds , but this hath not yet turned to that great account , which I design to bring about for you , if ye will abandon all other Callings , sticking and Binding you●… selves over to me , for the learning of the one high gr●…nd Mystery . Which I cannot teach you , till coming to be ever with me , ye behold and see after what manner I do manage those Works of Trust , which concur for the full Manifestation of God's Kingdom in its lustrous Power and Glory . Have not I often heard your Cry , for this Kingdom to be revealed , which cannot be , till you come to enter into the Holy Calling of the divine working Properties , which are variously manifested , according as in the Glass of God's Wisdom is known . The one great and principal Instrument to turn , wind , move , ●…nd ●…ct all by , is the strong Arm , and nimble swift Spirit of Faith , to whom nothing wi●…l be hard or mysterious to find out This H●…nd of Faith hath an Eye , that is fi●…ed in the Palm of it , so as it hath a piercing Sight , to see what was , is , and must further be yet wrought , till the whole Science of the Eternal Mystery shall be understood and wrought out . Here then is required to learn of thy Jesus all that , which was acted forth in his Hum●…nity , there hath been a great default , and hanging off as if it were a Criminal thing to expect , or make out for the same Spirit of Wisdom and Understanding , whereby the same Life might reign in Power again . Whereas much more is to be looked for , because he that was dead , liveth evermore to see greater things , then those now to be accomplished in them in this Age , that in the unfeigned Faith , and steady Eye shall search deep to know , what their part and share with him will be , in that most high and singular Profession . Which none can come to imitate till truly simplified as new-born Babes . Oh that is the great thing , to come to be little again , pretending to know nothing , but as its Knowing shall proceed from that Prophet , which is risen to destroy and nullifie all other Traditional Teachings . Which are far too short to find out what in the Arcanum of the Holy Ghost doth lie hid , which will open the Heavenly Depths . Whereof a Witness thou mayst be , if thou canst stop thy Ears to those many false charming Cries ; of which beware , lest thou be swayed by the Multitude . Who will assault the Will of thy potent Might , which is , as in the place of Pilate , that hath power to reserve or release , to kill or save alive . Take heed of Pilate's Spirit , who fearful is to displease , the great thronging out-cry of People , thereby preserving Barabba●… , the seditious , false and faith-murthering Life ; to crucifie Jesus , the inspirating Word of Truth , and Spirit of Prophecy . If thou makest this Choice , and be only owning its Authority , then he will be free to train thee up , to know every degree of the High Calling , which may make thee of mighty ability , when once fully understood . Fear not , but it shall surpass , and outvy all low Earthly Employs , that hitherto have vaunted high , above all that is called the New Creation working Property . But now arise I will and set afoot this new Mysterious Calling , that hath not yet been understood , but it shall be revealed only to those , who shall be thus wise in Heart , to suffer their Ears to be bored through , so as my Counsels to hear , and retain , without demurr or doubt . Thus and after this manner did I hear the Bridegroom's Voice , sweetly alluring to impress his own likeness , which gave me boldness , to retort back again upon him with the freeness of Espoused Mate , to offer what lay upon my Heart . Oh thou Celestial Joy of the Internal Part , how is it that thy Calls are thus day by day renewed ? What more is to be done , till thou the working motion in Nature dost absolutely raise anew , to be all in all in mighty Supremacy , according to the moving of the last finishing Mystery that God the Holy Ghost may expresly swallow up all our Mortality . Thou hast said , We have long enough dwelt in the first Mount , and bid us pass on , till we this Day of the Bridal Glory see , but hast not shewn me when or how it must be obtained ? or who they are that shall the first Fruits here bring to thee ? Oh! I want a clear and full description hereof , my dear Jesus . Then should I be of one fixed Mind , and delivered from all Jeopardy , if once sealed up , to be privy to the Secrets that still are shut up within thee ; Who must be the Revelation of that , which my Spirit hath desired with desire to see , before I lay aside the Corporality . Oh! now then in plainness déclare to me the Particulars of my High Calling , which thou hast said we must follow thee in . July the 28th . 1676. Here follows that which opened upon this my Inward Communing with the Spirit of the LORD JESUS . True , O Soul , I have strongly moved thy Will towards me , yet thou art upon the Jealousie , as if I kept much hid from thee . Now as to that thou must be subjected , and always allow me my prerogative to open , and to shut , to reveal or to conceal , who know my own Times and Seasons best , when and to whom to break open my Seals , that so knowing in my Book of Life , who those may be that shall persevere , and look not back , but are waiting for the fulfilling of all my pleasure . But know that to thee much hath been given , the Dew hath lain upon thy Branch , while others have been dry , and thy Fleece hath been watered : and yet thy expectation may be much more abundant in , and from him , who is the Alpha and Omega . Who is now from Heaven revealed , for this end , to instrnct you , who are seeking to be fellow workers with me , for the bringing to pass that which will Crown the Love Labourers herein , who can with me endure to bear the burthen and heat of the Day : then for a Reward , expect the Golden Penny will come in the Mouth of the Dove . Who then will make all Labours to cease , for the Everlasting Gospel will run through those who shall give themselves to be faithful Workers . Therefore be apt , wise and diligent now to every Rule , which shall be revealed unto you , who have chosen the same Calling with me , and you may know Effects answerbly . The first Rule . You are called out of this Babylonish Country , into the Land of Immanuel , where in the first place you are to learn the Language of that Country , among the Divine Magicians and Spiritual Natives there : and then in the next place to understand the Manufactory , how to deal and traffick in that high Merchandize of the Pearl of the Kingdom , with all the Precious Stones of value , as the Bdellium and Onyx , which this Land doth afford . The second Rule . You are called to Trade from that Stock , and Golden Coin , which bears my Image and Superscription ; that will procure all the Precious Goods of this Heavenly Country . For it is Expedient that you should be made skilful in , and understand all these weighty Things , that may be serviceable to your self , and those that are in the same Calling and Vocation united with you . And I would not have you , after the Manner of the World , to go on Trust , upon anothers Talent , but to Improve your own , which I have committed to you . The third Rule . Seeing now your JESUS hath furnished you with a good Stock , the Golden Mine being set open to you , you may Adventure to Buy , and to lay up in Store as a true Joseph , the sevenfold Increase of the Corn of Heaven ; that in all times of Famine , may replenish thee with all the Heavenly Family , that in this High Calling numbred with thee shall be . The fourth Rule . Now further on thou must proceed , till thou reach to a larger Patrimony yet , which is to Adventure upon that Vinyeard , which enclosed is with Love's Flaming Wall , where the Red Wine doth flow out of the Grape . For this also thy Purchase must be : Vessels prepare thou not a few , for it will run , till thou canst no more find to bring . The fifth Rule . Now all this Treasury Imbarked must be , and quick Sail upon the Floating Sea , which is the pure Love-Deity , must have : and here fear not to be robbed by any Pirate , while I your Pilot shall present with you be , to Land you safe upon your Spiritual Goods here , and taking New Lading in , to make still fresh Returns , for the Universal Profit and Benefit , to all those that have Dependency , and Need of such Relief . Afterward this Manuduction ceasing , another opened in this wise : July the 29th . 1676. This Night I was much in Prayer and Contemplation , according as the Center cast up variety of Spiritual Matter to exercise my Internal Powers , as sometimes offering this and that , for to be resolved in by the Word of Wisdom , Which I knew was nigh unto me . Then finking down into the unknown Deep , where the unmixed thing might open , which I did both feel and hear , even to a Soul satisfying pleasure ; this Word spake to me thus ; ( as in all Cases and Matters of doubt ) Whither should ye go , have not you found , that within you is the Ark of Enquiry ? To which ever more do you give great heed , which shall fill all your Treasures , that so no Famine of the Food of Life shall ever be known in your Habitation . For the Tree thereout will spring , whose Fruit is ever thereupon to be found , because its Root is in Oily Ground , all from the depth beneath , answering to the Fountain from above , which meets together in the God of Love , from whom the Word of Truth doth richly flow . July the 30th . 1676. This Day being filled with great Zeal , Love , and Power , finding Faith mightily raised to believe that some good thing was nearer to be revealed to us that were diligent and servent in Spirit ; While we were met together in our private Exercises , the Powers did open and stir . In which interim , I saw in the Spirit of my Mind , one in the Figure of a Man , but not in gross Corporality , but rather like a Seraphick , or as a fl●…ming Body , pouring out a Vial of Oyl in the colour of Amber , upon our Heads . Which Sight was a satisfying Resolve to the large and big expectation , for the pouring out of the Spirit . This Word attending it , wait still , for with this ye are to be filled , preserve it pure in your Vessels , and it shall never cease to run , so long as your Needs require . For this is the inspirating Power , that will fill with Ghostly Might to do the Father's Will. Great Michael-like , who may proclaim , that he is come to give , and shed abroad of this Oyl , that will give Light and Joy , all full and sweet . August the 5 th . 1676. THis Morning I heard this Word , saying to me , Ye have compassed this Mount long enough . Which was opened to me further , as thus , you have gone your Rounds , and are come unto the measures of the Second Temple-Worship , which is the Holy Place : ye are compassing the most Holy City also , which is the higher Court , but ye have not yet found entrance into it . But now to this Holy of Holies draw you near each one with his Golden Trumpet , and do not fear ; for the Oyl of Faith must run , to make a clear and certain Sound , at which the Heavens may rend and open wide , that ye may read and see , what within the most Holy do lie . Now as you have served in the due order and course of the New Testament Ministration with an Eye to what this will bring up further into . For the Ark of this Covenant can rest in no place , till it be fixed in the beloved City , which presseth hard until it comes to the Rivers of Broad Waters , that run pleasantly within Mounts or Walls . Which is that restless rising , that ye feel stirring , that makes after its own place . Now as you have been upon your daily Offerings and Services , in this second place of Tabernacle-Service , which for its time during , ye have done well to obeserve , yet from hence you must make a Remove , to a more excelling Habitation . Where you may come to possess , what Prophecies , Prayers , Revelations , and Faith expectations have hitherto detained you in . But you will say , how shall we arrive hereunto ? for this is a great and wonderful state , we know not , whither it may be decreed for our Age ? As to this matter of doubt , consider there is no date of Time determined , though known & seen in the all-knowing Eye of the Detty , when and upon whom the Godhead Power shall descend and ascend , to fu●…fil all general and particular Revelations and Prophecies . Therefore here is all Liberty and Scope for Faith to stretch forth , and put in for its right , having a Propriety in this high and super-eminent thing , according to the free donation of Grace , which hath and shall still abound towards thee . Now then be assured , that no Bar shall stand before you , that ye may not summon in , and call up Power to break down whatever is Opposite , so that ye may raise the Eagle-Body by Spiritual Force and Might , that only can mount up to take this worthy Prey , that shall decide all Controversies , that do arise to cast in fear and doubt . Awake , call up , and gather together all those Celestial Powers , which within thy Heavenly Orb do dwell ; For they must go forth as the Lord's Hosts , in their Day , to lay close Siege , and by a wise Spiritual S ratagem to scale the Walls of the most Holy Place , that so thou mayst have entrance ; for it is allotted , that by meer Conquest , the Prize within this City will be taken . Now then raise up all the Internal Force , you are able to make , and set upon storming it violently , sounding forth the seven Trumpets , from all the Seven-Throne Spirits ; which are fi●…led with Oily Power , and will be of mighty conquering force , to Alarm down that last reserved Almighty outgoing Breath , which doth bring absolute Soveraignty in all Heavenly 〈◊〉 , renewing that Eve●…lasting Morning , which from the Antient of Days did spring , when all the Sons of God shouted for Joy , and as Stars of Glory did si●…g , knowing nothing then of Mortality or Sin. To which state ye , by this Life-quickening Ghost , are to be reduced again , that so in the Primi●…ive Angelical Figure , you may appear , as mighty O●…es to act , according to what you have by Conquest obtained , within this Seraphick Kingdom , through Love's violent onset . Where ye shall then be confirmed Denizons , having all freedom to exercise your Heavenly Calling with me your Jesus , having faithfully fought for your Corporation-Liberty , serving out your time in the Faith and Patience , according to the Father's Will. Which for a Recompence the holders out are to be endued with all Power , Dominion , with that unknown glorious Liberty , which shall impower you , all Wonders for to declare , by that Living Word , which was , is , and will arise up in this sparkling , consuming , all-acting , dividing Flame ; that is come to melt down every Metal , and to try which and which is sound , because nothing but pure Gold for this Profession will hold , or shall the Seven Trumpets in the Hands hold , thereby to ascend into my upper Sheep fold , where all my Lambs are cloathed with Fleeces of the most fine Gold. Therefore now , Oh my Friends , see who they are that must ascend up hither to me ; Lo , I have the Way disclosed , yet to you more full and free , that so you may rise up , and go forward , greatly Conquering till that ye may come to the Seventh Trumpet Compassing about . Which Seventh Compassing , maketh all Gates within the Pavilion of Light open for to fly , that the desired Throne-Majesty you may there espy . Which I know will suffice , and please your Eye , when in my Glorified Nature you shall be able to great with boldness , the Father of Spirits and Glory ; having upon you my tryed Golden Fleece : without which ye will be speechless , but with it ye have all freedom to commune , and with your God to talk , and to have place evermore with him to Sing the New Jerusalem Hymns , which flow out most naturally from the Seventh Conqueror , who is brought up hither to hear the great Last Shout . August the 12th . 1676. I did hear from the Angelical World great and mighty Sounds round about me , with one distinct Word , saying , Behold him , who descends upon the White Throne . Who are there ready with their Garments washed clean and white , thus to meet their Jesus . Which Word or Alarm cast me into some Fear and Despondency , being conscious that I was not cloathed with such a perfect White Robe , as might answer to that White Throne ; for to such only was this Call to . Q. Therefore what must now be done for us that we may straitway find our selves here enthroned ? The Reply was this , Oh fear not ; remember how Joshuah's filthy Garments were taken off , and then he could stand before me ; even so it is decreed ; and an express Charge is given to your Guardian Angel , to uncloath and pluck off your Purple Robe of Sin , Ignominy and Scorn . For there is yet reserved one principal White Robe , which yet was never seen ; but the Body upon which it is put , must be all Immaculate , for it will be no Covering to any polluted thing , because it is pure and transparent throughout . Be of good chear , for this also is with me , who want not Love , Power , and Strength to bring this great translation about . As for your Spiritual Adversaries , whom I see so vigilant , they shall never tire out that Spirit of Faith ; which shall be animated still by that Word that riseth fresh and new . Keep but your Faith me , and I will from all Viper Spirits secure you , that no hurt shall be to you , though their Scorpion Tongues would send forth Anguishing Fire to detain you , if possibly it were in their own hellish dark Sphear , which shall fly from you , as you fixed be , to desert all but what can enter with you into this bright Ivory Throne of the Everlastlasting Deity . Whereto I now expresly charge you , to put all things in order hereunto , and be most free for the Unbodying your selves ; that I may see no more a vile Nature upon you , who am come my self to be your Body . For no other will this unmixed Garment fit being spun out from the Golden Fleecee , which is all of the working Power of he Holy Ghost , who interweaveth it in great variety , with bright Oriental Golden Clouds : For to express , that this is ●…he cloathing of Soveraignty , and Righ●…eousness , in which I will avouch you before the High Throne-Majesty , my all fair Spouse , and Bride : Who may sit with me on my White Throne , freed out from all former Slights and Contempts . Until this state of Zion-Beauty shall appear , watch , and keep Company only with Lilly Spirits , feeding upon the Olive-Berries , that grow upon the Mountains of Bether , whereby you may become all lovely and fair , ready and meet for this high Princely decking . Wearing your present Garments so loosely , that so soon as I call , ye may let them fall , though you may think there ●…s something good , which is not to be parted withal , as to that be not concerned , for what is pure , and hath been tryed by Fire , shall still endure , all serving to make up One entire , and perfect Body , which shall be for a more sublimated use and service , then what ye have hither served in , when under the Law of Sin ; but now are ye under another denomination , as Spirits made free , to walk in White Garments , within the Celestial Globe of Light. Where now we enjoy each other in Spirit , but there is yet a superaddition of Joy and Glory , when Body and Spirit shall ascend together , passing through all Vails , Clouds , Rocks and Stones , nothing being able to sever her or it from the most Holy Place ; for which state do you passive stand , till acted to go forth , by the mighty and strong Lyon , who must rise the Prey to take , which hath been reserved for the Lyon-like Heart , which no fear hath , nor repulse will take , but will enter through the Everlasting Zion Gates , to which haste , haste . August the 13th . 1676. This inspeaking was to me . Let muddy Matter no more be cast up in thee , for thou art called among the Golden Flocks . August the 14th . 1676. This Morning my Spirit was all free , and serene , meet to entertain Communion with him , who is cloathed with the Golden Cloud , and Rainbow on his Head , who said thus unto me , Escape the Spider's Web , who is always spinning to invite to come under her covering : Know you not a Composition of Poyson is there ? who cannot hurt you , except she can find you there to hanker , and so keep your pure mounting Spirits , from their own incircling Globe , and Heavenly Sphere ; Where you know , I fail not to keep you Company , when at any time you are found there . For an uninterrupted Conversation is to be entred upon , by that which is all pure , born from the Virgin-Womb , which is distinct from the dark and all defiled part , and cannot incorporate with it . Oh therefore avoid , and quickly stop that muddy Source , the smell of which is so unsavoury to him , who can bear nothing but what proceeds from my implanted Nature , that so we may together as upon one Stalk grow , For to bring forth that choice Kernel , which may be ripe for the Golden Dove to swallow down . For herein lieth the most hidden of all Secrets , which is to come up to the full grown Ear of one and the same pure Lump , and Matter clear . Then Celestial Food ye shall know through this Virtual Consubstantiation ; of which none shall have right to partake , but the Bridegroom , and his Mate . Therefore do not think , that I am slack in coming for to reap : I wait in Long-suffering with you , till I become a pure hardned Grain in you , and so become Heavenly Bread to satisfie the Life , that is born out of the Mystery . Whereof you are of the Number , appointed to grow up a pure Body , for the holy Air to pass through . August the 15th . 1676. This Word came , which was often repeated in me , Arise Jonah's Gourd must fail , though it was appointed for your succour and shelter , for its appointed Season , as a Shadow from the Heat , Wind and Storm . Which was thus made out to me , with respect to the present Gospel-Ministration , as it stood in divers Services , though of the Lord 's own Institution , which carries a great force with it , consisting of pure , and Spiritual Exercises , offering up by Prayers and other constant Oblations , which have been too short , because transient Powers have only opened therefrom , wherein hath been some Refreshing : yet rest not hear , for some better thing is provided for you , whose expectation must still run higher , looking to obtain that fixed Body , that can dwell among the Heavenly Quire , going out and in , by Commission from your Great King , whom only you are to fear and hasten to . Then again this secret Word sprung , What toil you here ? Have you not heard , that there is a Jubile Year , wherein you are called to return to the Land of your Possession , to enjoy what is laid up in store , which was sown in the sixth Year of your Immanuel , who was such a fruitful Grain , as thereby ye may obtain a Sabbath of Rest , eating of the old Store , till the third Year , which will renew all things again to that Increase which never yet hath been . Also , this Scripture was spoken to me , Ye shall not go through the Cities of Israel , till the Son of Man come again , Matth. 10. 23. Which thus opened it self : Ye have had many Removes in your Israel . Dispensations , yet you have not gone through all , there is one strong hold that is to be taken . Which being enter'd into , you will soon see your Son of Man so to appear , as ye shall not know him , from the Son of the Most High God in Humanity , glorious and clear , riding upon the Heavenly Sphear . Also , this Word came unto me , The Golden Pot within shall still be filled with Manna : it is for the Priest alone to feed thereof , within the Holy Place . Where the Golden Bowl of Oyl shall also out flow , to those that can come near it , with their Consecrated Body , which scented is with the pure Unction . August the 16th . 1676. Being very inquisitive with that strong Rock , from whence I expected still new Aid , Counsel , and work of Direction , for going forward in the Process with our Jesus , till we were entred into the Land of Rest , Life , and Liberty , and it being made now all my Care and Concern to keep journeying on , making riddance of all that would hinder our ascending Might . In order to the prosecution thereof , this Word came to me , Knowest thou not , that the most principal City , is yet to be inhabited by you , which can only be entred upon by Conquest : Now what less , then the Spirit of Courage , Might , and Valour , which did rest upon Othniel will serve you in this matter ? For the taking of this strong City by Conquest , a Reward will be given by faithful Caleb , the good Heart , who here represents the Eternal God and Father . Who engageth to give Achsah , who is his only Virgin Daughter , unto Othniel , who is the Man of War , the strong Michael who feareth not but he shall still overcome : to whom is given the utmost Ends of the Earth for his Inheritance , Moab shall be his Wash-Pot , and over Edom the Most High will rule . Oh Lord , it is most true , thy Power and Soveraignty is not to be questioned , I know , thou canst do all things ; but what is this to me ; till this Mighty Man of Valour do arise , to bring me into this strong City , or the City of Strength , wherein will be all our defence ? Thou hast said , Go on to possess what yet remains behind , pointing to this Walled Place , that is fenced round with Bull works ; by which we , who have often made any Attempts against her here , have as often been repelled . How , and by whom can we make this Enterprize , if thou , Oh mighty Othniel , dost not undertake this for us ? A necessity there is , I do see , for thee to assume , and to take in us the strong Battel-Ax of Faith's Magnanimity , that will force the most Mighty to yield . Oh how long must we War , before the Bride shall come for to be our own in the New Jerusalem City ? Ah sweet Jesus ! speak comfortably to us hereto , to whom it hath been said , Ye look for her , who never can in this Life-time be here enjoyed . August the 19th . 1676. This Reply was given to me . Oh why should ye hearken to any thing , that would quench and kill your Faith. For Diffidence hath been the grand Stop and Hinderance : for how can that possibly be obtained , which cannot be believed in ? By which great Absurdities are committed against the whole Trinity , whose Faithfulness and Truth must hereby be nullified , and all those Promises made of no effect , which are of standing Record . But they will not any Credit hereunto give , then which nothing more can take off from this further process , as who else might have reached to all that hath been predicted ; had there been but found in any that All-Golden Grain of Faith so strong , till it had cast out all Fear and Doubting : which makes the true Masculine Spirit , that is for the taking of the most weighty Prize , that is in the Kingdom of Heaven . Who willingly suffereth such noble Violence , and would rejoice to be so entred upon . If it might find any so resolved in this present time , I will assure thee , there it no Prohibition , against the possession of this Royal thing , which I have so often to you propounded . Which stands free to yield to them , who through Faith's Stratagem can enter through the Gates of this Jerusalem . You well know what force will be effectual , which I still incite , and call upon you to improve , summoning in all your Army . The Seven Throne-Spirits will be your aid , but be sure to set Love's Flaming Streamer , and Faith's challenging Banner in the fore-front of all , because they are of greatest Potency : which will bring a dread with them upon the fearful and unbelieving Spirits , because terrible to them is this Army of Banners . Who the first Onset will make , with and by the sound of our Trumpet , which yet hath never been heard to sound . For which wait ye , till it shall be given into your Hands . August the 20th . 1676. This Word visited me with a mighty inward Cry , Let the old Creature dye and pass away . Bury this Dead out of sight , that it may dissolve into the New Earth , which I have prepared . From whence ye may expect , that new Creaturely Body , which is all available , and goeth beyond the first Fruits of Circumcision . For Renovation in the Mind may be brought forth , and yet this New Creature not raised , which is the very Body appertaining to the Ghostly Spirit , which can only mount , and give this New Creature the Wing of Ascension . Here is a new creating Word , which now upon the Sounding is : what excellent new framed Piecemay be expected hence from its Matter and Composition ? What think you now must this New Creature be made of , that it may transcend the Old ? That must dry , moulder , and vanish away , as it is decreed : that so room may be for the new Body to take place . Which is to be coagulated from the Virtual Golden Mould , as the material Matter of this All-Spiritual Creature , which is appointed for Mount Sion's Communion . Oh! the first Adam was created for Paradise : out of the Dust of that Earth , he was made a living understanding Soul , sparkling in the pure Innocency . From which degenerating he hath changed both the inward Principle , and outward Body , into the Nature of Sin and Corruptibility . Which now must be put off , before the most Holy will know you in the way of delightful Conversation ; for which end every Trumpet doth sound , till ye be framed and raised out of Holy Ground , made all of one entire Piece , a Massy Lump , which may out-ballance that , which as a Shrine adulterated is , with other false Metals : as in the first Adam's state you have seen , where the Good and Evil do dwell , that makes all the Strife and Uneasiness . For which , no other way is found , for the putting an End thereunto , but by a total dissolving of the old Creature , wherein this Mixed thing is found . Here arose this Objection in me , Ah my Lord and Master , I grant and acquiesce with thee , concerning this new Bodifying , for the Eternal Spirit to act through , in pure new raised Humanity , but why is thy Word still directed to me , who find hereunto no Sufficiency : for it is the business of a God-creating Power , I do see , as thou dost take this Prerogative unto thy self , saying , Rejoice in that which I do create ? Answ. True , Oh Shunamite , this Glory thy Father only appropriated unto himself , and none else can assume it , or counterfeit it ; For here are no painted Forms that can serve ; for to make Images without Life will not do . Hereby shall the face of the Covering be discerned , that hath deceived all Nations , that have still cryed the Temple-Body , when it is no other but a dead piece of Formality , which is at least no way able to effect beyond the Species of a poor piece of impotent Mortality , which under great disability doth lie . Therefore the Voice in thee doth Cry , Call , and Incite , that thou mayst look within for this Creating Might . Lo , it is not so lost or gone out of Sight , but it will be found upon search and seeking , being at hand to renew and change the Vile , and bring forth another Body and Spirit , that may God's Virgin-Bride inherit , with all her Mountain Arabian spicy Wine , which is refined from the Lees. That is the Spirit , which is purely extracted from the Deity , to move in a Body that is all contacted of Sion's Matter : For the New Creation will be filled with such Inhabitants , as mighty Princes , each one in their own Power moving , with such anointed Shields , as all Earthly Weapons will be too blunt , and too short to annoy such Spirits , or new Creaturely Bodies , that are compacted of this sublime matter . But here this Jesus , whose Spirit searcheth the inward deep of this Soul meeteth with somewhat , which is still questioning and asking , How can this great thing be ? seeing I am not come to live out of sensible Mortality , that is touched with every Essence , which appeareth from that ground , sometime listed up , then again cast down , according to the mutation of the Starry Region . Well , I know , ( saith he ) it is so , but art thou here confined for ever to stay ? Hath Bounds been set , that beyond this thou art not to pass ? Dost thou think my Calls and Invitations are only verbal ? or that I put you upon that , which the Omnipotency of co-working Power cannot make good ? Only believe , laying the stress of all upon my Creating Word , which will move , till the Number Three be witnessed , for the raising of this Temple , which all fill'd shall be with their own silent Company , walking all in holy Order , according to the living , Testimony . Which openeth a new . To which inspiring Word , ever more watch , and it shall be your safe Guide and Guard , till you are come here to abide within this fixed Sphear . August the 22d . 1676. In the Night I was much in Prayer , minding my Lord God of the many particular Prophecies , concering our Jesus coming to quicken and assume his own Spiritual Body in us , being mighty earnest in Soul-wrestling for the accomplishment thereof , against which I saw a great Strife and Wars by Spirits and Powers , from the high fallen Angels above , and the middle Regions and Depths below , all conspiring to keep down the Body , that is sown in that New Tomb , where none but Jesus the Lord lay . After this Conflict in Prayer , I fell asleep , where the dark Magia followed me with Apparitions from their Kingdom , which I endeavoured to adjure . Upon which I awaked , waiting for the sweet Emanations and Teachings from my Immanuel , who a present Word of Comfort ministred to me , saying , Behold the Dews from Hermon-Hill , shall distill upon what you have sown ; ye shall not always lie in the Dust of the Earth . For this Dew is as the Water of Life , that will make the dead Body again to live . As my dead Body , it shall rise Metamorphosed , as the Lily all white and fair , to take in the Golden Sun , and the Crystalline pure Air. Such a Body will be meet , to move from , and to draw in that Everlasting Gospel-Breath , which will tinge whatever it doth touch . Now as to the time , when this Legacy will be due to you , you must look into the last Testament and Will of me your Testator . Who have made an Everlasting Covenant , firmly ordered in all things , where all Precious Promises concerning things to come run in general to those , who successively in time shall come into the Resurrection-Body , for to be born . For none else can make challenge to that great income of the Holy Ghost , which is the principal Gift in my Will. Why have you let this lie as dead , and making no more matter about its search ? And why see ye not whether this Revenue belong not to your New Names , which ye have been baptized into ? I would not that ye should be ignorant of what might come to you , if you live in the Resurrection-Body , till it gets up into its mature Stature , a full grown-Body , which may be of ability , for the discharge of so great a Government and Trust , as in that day will be committed . In the mean time live , and so behave your selves , as those that are known to be , not only Legatees , but real Joint-Heirs ; Looking for , hastening , and minding the Father of new-born bodified Spirits , who is the Ministrator by me left in trust , to make disposal out of Wisdom's Cabinet of this one considerable Jewel . Which will become none to wear , till they come up to be full grown , meet also for that Garment , which hath been made and wrought from Everlasting , which is ever new and fresh , through which ye may see the Comely Proportion of your New Creaturely Being . For it is all transparent and shining , answering to the Place and Company , with whom you are to walk . Though ye yet bear in Visibility your despised image , till your invisible Body be grown up big enough , to fill out this Bridal Robe , by which you shall be discerned to be in the Lord's Body . Which will roll away the Reproach that came in by the poor fading Fig-Leaf Cloathing . Now observe and see to what an estate you may grow up unto , if ye keep up in the Faith : if ye unwaveringly believe , ye will see it . August the 23d . 1676. In the Night season I heard a Voice crying , Holy ! Holy ! who can enter where the Terrible Majesty of Holiness doth dwell ? Then was presented to me somewhat , all over covered as with Swans Wings , no other proportion seen , and it was said , This all white Nazarite may enter in : here is no Partition-Wall , or Skreen that will intervene . After this pass'd away , it was opened to me , This was no other then the White Dove Body of the Holy Ghost , that could wing up into the Jerusalem Court , where the Antient of Days did sit , to receive and welcome the Spirit of the Bride , thus embodied and all attired with Plumes of White , signifying the necessity of passing through the Swan-like Washings . Which do make us thus pure and white , for the bringing into this Virgin-state , where nothing is heard to cry , but Holiness to the Most High. For said the Word , No other can enter here , therefore see what you must attain to be , Swan-like , keeping upon the River pure , which doth proceed from the Throne . Where do you abide , till you come to the tenth Number washing-Tide , that may present you the all fair and lovely Bride to enter in , and looking find , where their needs no more Sea for washing , but firm Golden Ground there to walk with your Dove-Mate . Who doth wait to see you come up as Sheep from the Washing , each one bearing Twins in the fruitful Nature of the Holy Ghost , from within that overspreading Wing to put forth , and to take its Flight to this City of Light , wherein Holiness is writ without and within . August the 27th . 1676. Being upon my Watch-Tower , to heat and learn what further Remove we must go forward to , and Eagerly pressing to get out from under the Reign of the Ten Horned Beast , who doth daily at us push , as being exalted to that Pinacle of Power , which doth command all these lower Worlds , imprinting its mark on the whole Universe , who are under his Planet born , and in his Kingdom found ; Out from which our Lord with many Trumpets sounds hath called us ; this Word anew was uttered ; Ah , come and see the Thousand Years Reign of the Lamb are upon the Entring , by those who are worthy to find a part in the first Resurrection . This only will free from the decree of unavoidable Death , which is the Wages of the Sin-deformed Beast , who is to return again to the Lake , at the time when Jesus begins his Reign . Lo , the old Dragon , who in the Beastly Nature hath governed , will be laid hold upon , by the strong Angel , who hath prevailed to chain him up , and also to obliterate both his Image and Name that have lived and reigned in this visible World , in such mighty Fame . But strong and omnipotent is he , who saith , Behold , I come to sound that Trumpet , which shall bring forth a new World , for an end of the Old is come before me , in them , who will be found the first model of this new Creation , which will consist all of new raised Spirits with their full grown Bodies , bearing the Lamb's Mark and Name as Sheep of another Pasture and Fold , feeding in such a rich Soil , as maketh fat and flourishing , meet to stand in the view of the great King , whom you must come up to , in your new risen Immaculate Spirit and Body , that we may see you are the right Heirs , now grown up for the Kingdom , to whom the Key of the Government doth belong . Being passed through this Kingdom , standing out against all his imposed Traditions , Mark , and Name , whereby you were to be proved , whether or no ye would bow to his unrighteous and pernitious Power and Scepter . Against which still maintain your Ground , and hold out , for your ten daies Tribulation are not all fully expired ; in which time , the Dragon will have great rage , knowing his date is almost worn out , as to those that have gone through the beheading for the Resurrection-Life sake . For which death's hour of Temptation holding out , a weighty Crown will be sent down , and put on by him in the sight of all your Enemies , who will maintain his right upon and over the Earth with these his tried Stones , to unite his power to as with them to reign , till you shall see all , and every thing put under which now is above you , for when my Name is known to spring within the Resurrection Body , and to open in Majesty ; doubt not , but thereto every Knee shall bow and will bring their Gifts , and entreat your aspect and favour . The God , and Father of Lights having anointed you above your Fellows , and reinstated you with me to a Throne of dignity , where all in the lower Sphear shall be judged by you , having received Kingly Power , not for hours or dayes , but for to endure throughout all Generations . Now consider as wise Princely Virgins , what for a while , ye may yet encounter with during the Dragon's reign . Do not fear him , nor his Scorpion Stings , which now will hardly come into you , his place being demolished and his Towers falling , and the new Body rising , wherein nothing of his Kingdom can be more found : which he seeing , it will make his Kingdom to tremble , that power is now assuming that will bind the crooked Leviathan , who still sends out his poisonous Floods , to destroy this Birth of Life which shall reign over all , by him who hath gotten the Victory over the Fall , and came up with great boldness , shewing your bloody marks through the fight of Faith , whereby ye may make claim to the Bride and the Ivory Throne , there with her to lodge , live , and reign in everlasting fame : Amen , crieth your Bridegroom from Heaven . August the 28th . 1676. The Guardian Eunuch . This word passed through me , who shall among all the royal Seed of the captivity be found worthy to stand before the great and mighty King ? Even those in whom is found no blemish , but beautiful and well favoured , and of a wise and understanding Spirit . Seek me out such , saith the most holy , to abide in my Courts . Whom upon search having found , a Decree is given forth , that they be committed to the custody of Melzar , the high Guardian Prince of the Eunuchs , who shall take the charge and care of these , whom I would have the most Eminent in and throughout my whole Realm . In order to which a daily portion of the King's Meat , and of the same Wine , whereof he drunk , is assigned for them to be nourished by . Well knowing , what a fair and comly Body , such high Heavenly extracted Food will bring forth , to make strong and mighty , meet for the King's business . Here is a time also prefixed to be kept up to this Diet alone , and to abstain , and not taste of the low , gross , Elementary perishing Food , which makes lean , ill-favoured , and blemished , who must not come into the Sanctuary of the most High. Against such there is a Law , to exclude them all , from coming near to the pure Majesty . Therefore this Provision is made , that ye may without exception be trained up under the Prince of Life , who himself was a pure Nazarite and Eunuch for the Kingdom of Heaven's sake . Who will be to you herein a lively Pattern , giving day by day full Meals , and Draughts , out of the same divining Cup , whereof your Lord himself doth drink . That so ye may be Spirited with an all-peircing sight , to know what is done and acted within the Kingdom of Light. Interpreting and revealing such Wonderful things to them , which yet remain dark to those , who do abide in the dark Cell of this lower World ; doing such mighty deeds , as may make them for to cry out , Surely the Gods are come down to dwell in Flesh. This and much more , will be your glory , if you can for a while be shut up in the Eunuch Reservatory where you may be taught the language , that is only spoken amongst the Church of the first born in the heavenly City . For you must have a time for the learning hereof , and you must entirely mind this Science . For it is the great King , that will give ability to stand before the eternal King , when you can understand and take in through the pure and divine sence , all the deep and weighty things . Which in and through the high Tongue are in the Seraphick Language only sounded forth . Therefore henceforth see it all needful to abide here , under the care and tuition of your worthy Prince and Governour , the true and faithful Melzar , who at the end of the three Years , may present you all fair , able , and wise . That when the King comes to prove you with hard Questions , ye may not be to seek , no more than the beloved Daniel was , who was found in all Matters excelling all the Magician●… who stood before him . Out of thi●… Similitude , there is marrow of Life to b●… had . August the 29th . 1676. Being met together this Day , as the Doctor was praying , there was a suddain glance opened of a Person , presenting himself in a way of visit to us , looking as one that had some particular care and concern , which revived that Scripture , I am come into my Garden to see what Fruits appear , and how my Spikenard outflows ; as also the Word spake thus , This is the beloved Prince of the Eunuchs . After this I felt a full gale of Spirit , which breathed forth it self in Prayer , all which give a Testimony of our Acceptation ; and could the Eye of the Spirit stand open , we should see our Jesus often circumferring about us . August the 30th . 1676. About Four of the Clock in the Afternoon , my Daughter R. came to me , with a Message , that there was a Letter came from my Sister Re. to Cousin Rob. Wa. that now there was an opportunity opened for my Redemption out of all Straits and Cares , being privately ordered by my Brother to send for me down to her House , and so to come to him , and to abide during his Life , where all things should be provided , and need not to have any other dependance . All which hearing , being pressed upon me with many Arguments , to dispatch and close with this present Offer , which is I did not , then I must expect that all other Relief would be with-held from me . No Friend would either pity o●… aid me . My Daughter laying much to my Charge , for slighting such Providences . Upon the consideration here of , it was said within me , Thou art i●… a great strait , yet nevertheless stand by thy Vow and solemn Engagement , where by thou hast given away thy Right , a to the disposal of thy self . Now tho●… art the Lord's , who hath given to the●… a binding Earnest , for to go on forward jointly with thy appointed Mate to tha●… Work , which this present offer is muc●… too low for to retard . Then rolled upon me many great an●… heavy Weights , which would hav●… pressed down my Faith , seeing ma●… Archers drawing up against me , with out-stretched Bows , but were prevented . For I was immediately taken into Shelter up to the Rock of Strength . I found my self as in a moment mounted , where then I could charge again upon the subtle Adversary from that Ammunition-Tower , which still furnished me with Faiths impregnable Power , which soon quelled and allayed the Fury of the raging Oppressor . For I found the Captain of the Lord's Host drew near to defend every Shot , off from me , lifting up his mighty Standard , and speaking comfortably , saying . Hold fast , let all go : but what I have in charge committed to thee , be sure to keep , and thou needst not fear any of those Sufferings thou art threatned with . Take no thought , for while thou art upon my Business , I will supply all things needful , for I have given order for thy Sustainment . Go forward , ply your Heavenly Calling with him , who to my Heart answers in this very thing also . Ye must both look to fill up what is yet behind of the ten days Suffering , for the Dragon hath great Rage , he well sees how near his Date is out , if you be able to stand out this Hour of Temptation , which must allow , thereby to prove your Fidelity , that so ye may come off Conquerors , that your Jesus may begin his Reign , and put that Power into your Hand , that ye shall at pleasure bind and chain up this great Leviathan , that so he may no more go forth to hurt , destroy , or make Wars against the peaceable Government , which shall rest upon each one , when the great last Trumpet soundeth , to call up to worship in the Mountain of Jerusalem . Then ye shall see me Eye to Eye ; which will recompence this Long-suffering , and Faith-Warrings against the Dragon and Beast , who go into everlasting Perdition , malitiously working to allure and plunge those upon whom he can fasten his Temptations ; but arise , shake off all , and in his dominion no longer stay : Return , return , oh Shulamite , unto thy fair Jerusalem-Mansion , there the most Holy will meet thee , and secure thee from all beleaguerings , hiding thee within the Pavilion of his Power . To this , oh my Soul , do thou enter , and for ever rely , for here is hiding from the Serpent's Eye . August the 31st . 1676. Upon these sweet Words of Counsel and Emanations , I sprung out in Prayer , renewing my Vows , formerly made , pouring forth the Oyl of Joy and Gladness upon Jacob's Pillar , which is the standing Witness betwixt me and Jehovah Nissah . Henceforth resolving to adventure only with Jacob's Staff in my Hand , finding fresh Power animating my Faith , so that I neither feared Famine , Nakedness , or any Distress that could happen . Being resolved to abide , where my Lot was cast , and to go thro' with my Associate , with whom the Spirit of Caleb was to proceed , and to go forward unanimously with me , till we might reach to the high Calling and Apostolical Power , which I felt mightily impulsing to hazard the loss of all , reckoning nothing of Validity , or worth making Interest for , but that which spoken of hath been , yet reserved for us in the Everlasting Treasury . Whereto upon all accounts , I will apply my self , for thereout will be given to that Eye , which waiteth steadily . Which was assured and confirmed to me , from that Example of Moses , his Hands being held up . The Lord said to me , if ye will be prevailing Conquerors over your deadly undermining Soul-destroying Foes , your Hands of Faith must at no time fall down , but when you find them heavy , call in Aaron and Hur , the Spirit of Prophecy and Prayer , which props up and maintains the Affiance still to rest upon the Stone of Strength and Almightiness , by which great Conquest and Success will come to be witnessed . Thus happy shall ye be , in holding out firmly , because the Shield of your help shall tread down all strength for you . September the 1st . 1676. THe Doctor this Morning , Praying with me , the Word said while he was in Prayer , Here is a Ship in full Sail , directing to that Prophetical Blessing , which was pronounced upon Zebulun whose dwe●…ing should be at the Haven , where all rich freighted Ships should unload themselves . September the 3d. 1676. This Morning considering of some Passages , which were read to me , of a Fore-runner , who had wonderful things by Vision revealed unto him , with which I was much affected , they being so weighty , much answering to what I did believe might be brought to pass , according to the Spirit of Prophecy , who did see into the same Mystery of Christ coming : While I was Praying in my self for to see this wonderful Time a Pair of Ballances was put forth by a Hand , as out of a Cloud , where appeared a great Roll writ upon within , and a Golden Ball or Globe . These in each Scale were weighed . The Golden Globe immediately carried the Scale down , and thus it was said , Vision is not so weighty as Fruition . These Writings are as the Bonds of Obligation , but the subsisting thing is from this solid Body , which turns Vision into Fruition : which set thy Heart chiefly upon . September the 4th . 1676. After this passed , I considered how to be changed into this Globe of unmixed solid matter , groaning after the contaction of his Heavenly material thing , which in Vision I had seen . Then heard I Wisdom's Word to cry within me , saying , Thy Mind must be cast into a new Mold of Imagination , that so thy thoughts may come to answer mine . That Scripture being brought to me , Let the unrighteous Man forsake his thoughts , and turn to his God. At this Word , I said , Oh my Lord , who can nullify and put a stop to his own thoughts , which is a connexion to his Life . For every sight of the Eye , and hearing of the Ear , doth stir up and awaken these Essences ; therefore there is no possibility of stopping the current of them , but they will run their Course , as the Sun , Moon , and Stars in their Order will Under whose Constellations while we are living , such common thoughts wil●… arise , which though not wholly evil , ye●… because they are not holy and perfectly good , they cannot be according to what proceeds from the Heart of God , who would that our Thoughts and Ways should be like unto his . This case I presented before my God , and my Lord Jesus to be answered . September the 5th . 1676. Who the next day thus resolved me , saying , As thou hast desired that great sublime change , which is the Transmutation into the pure solid Body ; so know thou , that for the obtaining of this , there must of necessity be a superimaginariness , from which fanned are all chaffy Cogitations . For such is the Man , as the Conceptions of his Mind are . Now this is only on thy part to do , whereby the circulation of profuse Imaginations may be stopped , when wisely and foreseeingly , thou dost prevent all occasions , which administer such hard matter , for such a muddy Spring to generate it self into such Multiplicities , as generally fill the whole House of the Mind . I Jesus do therefore come to be thy anointed Eye , that so thou mayst discern the thoughts of thy Heart , what to imbrace , and what to forsake . For know , that a thought is a more considerable thing , then hitherto ye have understood , for their Nature are most subtle , swift Spirits , who numerate as the Sand upon the Sea-shore , so as they make a World invisible in every Creature . From whence first come all Wars , Insurrections , and Mutations , these being first inkindled from the Fire-flash , which openeth from its own center , which divideth it self part into the Evil , and part into the Good. For so it is now , that two Sources are opened in every Creature , his Will standing free , being redeemed out of the necessity as adhering to the Earthly , the treasury of the Heavenly , being free to resort to . But that part from whence the pure River doth bubble up , and spring , multipying divine Conception , is a very deep Well , into which the Will-Spirit doth launch , s●…nking down into the Depths , before it can fetch up those precious Thoughts , which work from the Source of all pure Deity . They will through an habitual Course so unite , as to rise up , like an Army of great Might , able to put the other to flight . Here is the great Conquest , to subdue every Thought , and first to bring down these high Towers of the imaginary part . Demolish but these , and you will do your work to purpose . Now that ye may be wise to know , how to stop this muddy Source , observe these following Rules . Rules , for the Government of the Imagination . First , Wind out of all occasions , which from this World may minister and present fruitless and unnecessary Objects , and Things which will kindle Essences , according to their empty and profuse Likeness . Secondly , Keep thy self much within thy Holy Temple , and Holy Place of Silence , where the Trinity with their whole train , delight for to descend : with whom being much conversant , the sight of the Eye , and the hearing of the Ear , within this Heavenly Sphear , will both beget , nourish and maintain pure Cogitations . Thirdly , Thou wilt see , feel , and know a fruitful Womb always bringing forth that which may grow up to the Ghostly Fountain-Body . To which giving heed , thou mayst at the Mouth thereof set , and draw up Water of Life , I say of Life abundantly . Fourthly , Oh then love to live within thine own Fountain , which is blessed ; desire not to taste of any other , which may be Salt , or Sweet , or of a Mixed property . Fifthly , Wait upon the Effusion of this rising Sanctuary-River , which will run till it become broad all over . Which is the right and true covering of the Spirit . Under this no evil surmisings can dwell , all of that Nature hereout will be expelled , at the opening Source of the holy Ghost . Sixthly , This is the true and everlasting Sign , that shall no more be worn out , nor be cut off ; but it shall be a sure Nail fastened within , for the more signa●… and lasting Impression : That thou mays●… see all shadowy Ministrations of little use and service to the Substantial thing . Which will grow from the pure rarified Mind , that hath got victory from superfluous Thoughts , from which do thou divide , and then another Spirit within thee will reside . Seventhly , Having considered thus the Immutability and Unchangableness of this substantial Thing , growing from the pure Mind , and of all the Thoughts therefrom arising ; and also considering the great Mutability and Instability of whatever groweth , and proceedeth from the Imagination ; it remaineth that thou wholly divide and seperate thy self from every vain , superfluous , mutable , and Imaginary Thought , looking up only to receive such Idea's into thee , as are Solid , Necessary , Immutable and Spiritual . According to which thou art to try , examine , and prove whatever would enter into thy Heart , and accordingly to Acquit or Reject them , if thou wouldst remember to keep a true and perfect Sabbath unto thy Lord , rising in his Spirit from all that is Earthly , Elementary and Imaginary . September the 6th . 1676. My Friend being at Prayer , my Spirit ardently joyning therewith ; This Word in the Heavenly Orb was spoke : What shall be done for these diligent Seekers , and Heaven-violaters , who for the Kingdom thus persue ? Upon which Word pausing , and finding that within my self to Echo hereunto ; I waited to hear what Answer would follow hereupon : I then in my Spirit saw there was a demurr , or consultation thereupon , but had not at that time any positive Answer from the Lord. September the 7th . 1676. In the Night I awaked upon some Voice , that was uttered , but could not remember , what it spake . And then I saw a Book that was opened , of an unknown Print , that I could not read it , which also passed out of sight . Then was this Word sounded forth . Here are the Children of the Bride-Chamber , who to me do cry for stronger Meat ; they have weaned themselves from the nutriment of the Breast , telling me they can digest Spiritual Flesh. Then was let down a Charger to me , with a Lamb that had been slain , and the Word said , Take hereof , and eat , this is Paschal Meat . Then said I , Lord , not so , this is raw and undressed , who can feed hereof ? Then this was drawn up , and behold one , as in the Figure and Stature of a Man , but not in a fleshly Image , only the fashion of a Man all bright , as the Body of Heaven for clearness : out of his Mouth went a white Mist or Breath , having seven Pipes or conveying Powers , one of each side , and another at the Navel , where somewhat was , as the Form of a Belly , but all after a very lustrous manner . Out of his Mouth went forth pure Breath and Air , then out of the Pipes , that were fixed on the Breasts , sprouted Milk. Then from the Heart went forth Streams of Blood , and upon one side grew out a Branch bearing Olive-Berries , then a Stalk , which did bear some kind of large solid Grain . Then on the other side from the Navel-Pipe did spring clear Crystal-Water . After this manner did this Spiritual Body appear , and said to me , Draw near , for this is the great Day of the Feast , where the Spiritual Body doth convey it self in variety . Here is high spirited Blood and Flesh for the strong in Spirit to digest . Whoever can on this my Body feed , Of no perishing thing he will have need . September the 8th . 1676. The Interpretation of the former Vision . The Representation of this former Conveying Body of my Lord Jesus , did not only affect my in-seeing Eye , but by it I found my Life-Spirit fed , succoured , and strengthned . The very sucking down these Spiritual Sweets , ( as compounded all at one draught ) had their operative Power for some hours after . And again this Morning they did plentifully give out themselves , after the manner of a Conduit , that hath many Pipes at once springing ; yet all in their Order , and as soon as one stops , another opens . Oh who can of these deep Manifestations judge , but such as are overtaken with these Golden Floods , that from the glorified Body do thus open , for the nourishing up of every part , till we answer hereunto in a perfect lustrious Body , like to like . Which my Spirit prayed vigorously for , seeking also to have a clear understanding of this Vision , waiting in great and pure awe , for my Immanuel to give me his Mind herein . Who said to me , By this is shewn thee what the Counsel of the Trinity hath determined to do for you , that have out-grown the Child's Food . Here are new and fresh sprouting Powers , which will make my imbreathed Spirit grow into a Body . As a Nazarite it is to be , who must wait continually hereupon , and must be under a restraint , so as only to take in what these Pipes shall give forth , that so the pure Crystalline thing may live in you , which will Leaven you throughout . Whereby the Most High and wonderful Consubstantiation will be effected to the glory of the New Creation . Then I further queried about the Book , and the Lamb which was first presented to feed upon . It was said as to the Book , though opened , none could it read , because we were not come to such a growth of understanding , as being such as are newly weaned from the Breast . Then it was opened to me concerning the Lamb , that it was the Dying Dispensation , which did go before the rising Living Body , which quickens and brings to Life again , as it is written , I am the Lamb slain , that is risen , and do live to feed my Flock for evermore , from that Body , wherein is the chiefest store . Then it was revealed to me , that the Book which I saw opened was , and still should have been sealed up , had not the Lamb in me over Death prevailed , but now the Seals are undone , and it is given to the Redeemed for to look into it , though not learned yet high enough , to comprehend those great and wonderful things , which are reserved for the full grown Spirit : Who understands all of the high Tongue and Seraphick Canaan Language , in which we shall be taught , as we are strong , and have aptness of Ability to take in , from this sevenfold Fountain-spring , of which evermore , Lord Jesus , give thou us in to take . September the 10th . 1676. This Morning I was in a most deep inward converse with my glorified Jesus , putting such weighty Questions to him , as I found rise in me , one was this , saying , Ah Lord ! by what shall I know , that it is now thy very self , that talks daily with me , and that hath unsealed thy Fountain-Body to me ; for there is somewhat of a greater proof , must yet go forth to make thee ownable and Praise-worthy , where Contempt hath been poured out . Now then , what wilt thou for such yet further do ; and that thy Name may carry all through in Power and Authority , according to the Example of thee our dignified Lord. Who will not in thy Redeemed scarce be known , till they see the self-same Chariot come down , in which thou thy self dost ride with thy Scepter and Crown , throughout the created Heavens and Earth , and therein to be glorified . Oh for this I am pressing , because nothing less then this thy great Appearance in us , will overturn the Nations within and without . Therefore shew us , Oh Lord , and answer , what may make the way more clear and shining to us ? After these Ejaculations emptied into the Bosom of my Immanuel , I saw a pure stream of Golden Colour , wave up and down , which pierced through me , feeling a new kindled Heat from it . The Eye of my Spirit saw it as thin as the Mist , only as the colour of the Sun-Beams . Then said the Word in me , What dost thou now see but the Spirit and Breath , which giveth Life to the conveying Body , which thou didst see . Who also shall be the harbinger from me to thee , as the living Sign and Witness : no greater ye will need . It is that deep searching Spirit , who will go and come with speed , and will take and bring from my Fountain Blessing , and give forth , as ye shall be able to suck and draw from it , as from a pure attractive Will. Then shall you know it to be your Comforter and Friend , who will for you search out all hidden things , which are freely given by Decree . This is the Spirit that is appointed to be your Overseer , an holy Watcher , and to find out , if any thing be defective , within the Temple of the most holy Body . Where he must agitate for the Father , and me , all those high Affairs , which may answer to the bringing in , and establishing that desired Kingdom , from which the Scepter of Love , Power , and Righteousness , will never depart . Because this fiery Mist shall still purifie the Heart , and be to it a safe and defensive Guard , from the Poysonable Waspish Spirits , who move from the Serpent , to disquiet this your peaceable dwelling within this circling Breath , which from the Deity doth proceed . And it is a Gift worthy of all Acceptation in deed , as ye may find , if you be not to it unkind by oppressing and laying Burthens on it , which it cannot bear . For it will take no burthen , or concern upon it , but what may augment the Heavenly growth and flourishing state . Where it may dilate the Powers of a Supersensual Faith , and Love-mounting-Life , and ever of it speak . Know you then , for what use I do send down this ready swift Messenger , not to minister about any thing , which is of a worldly Sanctuary , or that which worketh after the Traditions of Men , in all deceiveableness of Sin , whether considered in the more gross or refined part . This pure Breath will fly from all Putrefaction , and will be detained no longer with you , then ye minister what is pleasing to it . For as it receives from me to give to you , so it expects to bring some pure offering from you , that I may have an express of your growth and fruitfulness , that so I may not repent the Watering you with this Golden Mist , which may Produce a new Face of Covering upon the Earth , which will be all invitable to your God and King to walk and delight himself therein , finding nothing that may therein offend the Trinity . The Spirit seeketh all , in which he may present you a meet Habitation , for the God of Love and Peace to dwell richly in his own Temple . Then fear not , but you will excell all Counterfeit Christs ; for this Spirit of Truth will search out all deep , high and mystical things , that are of service and use to the Reign of your King Jesus . Who is to be exalted over the Earth , first in those who close with his Will and Commands : Then in the second place , this inspiring all-breathing Life highly regard it , for it is that noble thing , that will not give over searching , till it hath found that rich Stone , which is the Introduction to the Kingdom . September the 14th . 1676. The Holy Incense . Being in Prayer , I saw somewhat like a Cloud or Vapour of Smoke rising , turning into a Flame , and so ascending upward . Then said I , Lord what meaneth this ? Then was replyed , This is the Incense which doth scent and perfume thy Supplications . All Intercessions are weak , and no ways prevalent , but as the Spirit entreth the secret Holy Place , and doth bring down from that Altar , which is fixed between the Cherubs , and from thence to let fall a perfuming Coal among the spicy Odours . Which are all compounded by the Artificer , within the inward Sanctuary , who hath the Charge of all the Holy Things . Therefore it is such a principal Ointment , as none is to be made like to it , being so rare , pure , and sacred , that it is not to be poured upon Man's Flesh , but it will devour and consume them , if they shall but go about to counterfeit the same . As it was by those , which offered strange Incense before the Lord. Therefore none hath Right hereunto , but the most harmless , holy , and separated , who have not defiled themselves with the Dead , and creeping things of the Worldly outward Court. But know and consider whereunto ye are come , upon whom this Spicy Union hath fallen ; into whose Hand the Golden Vial is given to offer with your Prayers this cloudy pure Incense , which is of a most high deified Nature . The all-searching Spirit hath found out this sweet perfumed Matter for you , that so ye might have success in your Altar-Oblations . Oh then now with Joy enter the Tabernacle , that is anointed with this perfumed Oil , for ye may expect this Golden Incense upon the flaming Altar will have all prevalence . Because it is derived from the Everlasting Mountain of Myrrh and Frankincense , which is the most precious Fuel for your Offering ; which must ascend beyond the Sphear of Seraphims , to reach the Heart of your great High Priest. Who is set over all the lower Priesthood to view and see , who in the holy Order of Consecration do keep , bringing their Censers to be filled with Fire , from those perfuming Coals , which can be found no where but in this Altar , which are exalted within the Heavens . The Spirit taking and scattering these Coals , that so the Earth in you may be all a flaming Light , burning from this Incense Matter , which perfumes the Breath of all your Prayers , so that your God may smell that which may bring down Blessings according to your Will. Being so compounded in every part , with the Spikenard and Altar-Fire ; as to be one continual ascending Power and perfuming Pillar of sacred Fire . With which my dear Lord , do thou mightily shine upon those who appointed are hereunto , and them more highly inspire . September the 18th . 1676. Having for some few Days met with some exercise of Illness upon my outward man , whereby I was made sensible how great a disadvantage that was to the Spirit of the Mind to do its Office and Work in , as to its House and Habitation , where it displays it self ; making the very outward Animal Spirit of the Body intelligible of Divine Things : which when depressed by Sickness , is much otherwise , for that then the receptable Comprehensive part is much shut up . The feeling of which made me bewail the defectiveness of this outward Body , because it was disproportionable to that high graduated thing , which acted within it . Upon which I sought the Lord with great earnestness , to give such soundness to the Terrestrial Man , as it might answer to the Spiritual Operator , who was the moving Wheel . After some little space of time , I heard this Word run mightily through me , I am thy Saving Health , which shall arise , and get the Victory over thy present Infirmities . To which Word I gave credit , and did see all the dark Magick Influence fl●… as a dark Vapour from me . A hail Body is of a necessary connexion to a sound Spirit , for the Lord's Service , whereby the Heavenly Calling may be perfected . Against which , the working Powers of that grand Enemy are always at work , by one wile or other still to prevent me : running to and fro , as a most busie . Agent : but to my God I did fly , who said , he would spread over me the healing Covering of his Soveraignty for my security . Then I prayed for the Guardian Power to surround them , who with me were obnoxious to the stroke of the Dragon's Enmity , letting his Arrows fly every way upon the Heaven-Setters . But it was said , Fear not , for on them also is set an impregnable Guard. Thus I was comforted over all Fears , Distresses , and Tribulations , being assured no Weapon should prosper against the Work , which we were charged with . For if on our parts we did not flag , the Right Hand of Strength and Power did engage to be with us , and for us ; even so Amen , let it be , O Lord , evermore . September the 20th . 1676. The Expostulation of the Spouse . I was in a Spirit of Mourning , for the Personal Absence of my Lord , whose Representations and Touches had awakened and drawn all the Virtual Powers of my Spirit after him , insomuch as I took freedom to tell him , whom my Soul thus loved , that sith , he had after such a high and total manner engaged my Heart unto him , above all others , that now it was but right and equal , he should marry me , and so in every respect answerably provide , and settle me , according to the greatness of that Marriage state ; Preferring also to him this Argument , that it was his own free offer to Love first , or I should never have presumed to have claimed such favourable Aspects , or such kind of Spiritual freedom with one , so much raised above me . But verily now since my Lord made the first Proposal , and thereby hath gained my Interiour Will , with all its attending Affections , it is now but reasonable that I should be answered in my Foundational Hopes and Expectations . Which are not grounded upon old recorded general Promises , but upon new and particular Words , dropping fresh from the Mouth of my Jesus , or else those deep Impressions had never took hold of me so , as to make me set light by all Creatures , and Things . Believing I had made such a choice , as was sufficient to answer to every requiring , and to set me free from the Servile Bondage , to these sort of Creatures , that knew nothing of the Mystery of Faith. I did set home these and many more Arguments upon my Lord with all ardency , and I said that I did now look for Performance , and entreated further , that he would consider , that the Honour of his Fidelity was herein concerned . For I had declared to the World , that I was his , and he was mine by Covenant and Contract , and therefore with what shame should I come off , who had rejected all Loves and Lovers , for to tye my Spirit in this Espousal Knot , to this great Heir and Prince of Glory , unto which Royalty , I did believe er'e long , I should be invested ; If my Jesus would be true unto me , according to the various Promises left as an Earnest with me . Who being so right and just a Person , as I had no shadow of ground on his part to suspect , neither would I knowingly act any thing defectively on my part , or delay the mutual Nuptial Day , which would make much for the Praise of such a restored Glory . Therefore I was much importunate with my Jesus , that he would do now , and act according to the earnest Expectation of the New Creature , and the Honour of his exalted Name ; that it might be no longer derided or defamed by those , who would rejoyce to see wholly self-denying Spirits frustrated of their Bridal-Joy , and Coronation-Day . And that he would be pleased so to act , as now to let them stand upon the visible Stage of Dignity , as they have been of Reproach and Defamation , despightfully used for their Bridegroom's sake : As also to bring off all their disgraceful Calumnies , who hath now the disposal of all Princely Majesty , to put upon his present disguised Bride . September the 21st . 1676. I having after this manner unburthened my loaded Mind , by way of Expostulation , hearkening what answer herefrom would proceed to a suspended Lover ; I heard this Answer . Here now follows the Bridegroom's Answer by his Spirit . Oh thou desponding Lover , I perceive thou art still upon the doubtful and questioning part , suspecting my Truth and Loyalty , lest I should despise and slight thee in thy mean estate . First thou hast charged me to draw and steal away thy Heart , not only from thy self , but from all others ; so as thou sayest , thou art as a lifeless , useless , actless Creature , having emptied all into me , so as now nothing will suffice , but the Conjugal Knot to be knit , or else thou thinkest thy self never sure of me . Thus I have born thy Love-passionate Charges and thy unkind Surmises , because I had deferred , upon deep grounds best known to my self , the publication of my determinate Marriage with thee . But O Soul , may it not suffice thee , that I do maintain all intimate Friendship with thee ; and though I cannot as yet , make a visible Personal Appearance for duration , and for demonstration to the World. Yet in and by that faithful Witness and true Unction , I am still present with thee , I am no Stranger to thy Affairs ; my Spirit gives an Account of all things unto me . I have left all of thy Concerns to be brought before me , and administred unto , as occasion requires , by this Life-Breath which I have so secretly infused . Where-ever I bestow this Gift , it gives a sufficiency from it self to do and act all , that is above and beyond a Creaturely Power . For it is of an Eternal Almightiness , proceeding from the Father of Spirits , who generateth what is like himself essentially into me , the First Born of this Second Creation ; That henceforth the Power of Donation might rest with the Principal Head to pass and convey my self in Spirlt . And I see the way of Holiness made for this pure inspiring thing to walk in , which must find an Habitation suitable to its own Purity , that so all may be at an agreement . Then in mutual Loves and Joys my Spirit conversant is , and will take in the Sence of all the Grievances , and report them unto me . Who now have all , that is the Father's infinite Stock of Life , to enrich with Wisdom , Honour and Dignity at my pleasure . I long and wait to have it drawn out from me , therefore now make use of this all-searching Spirit , whom thou mayst make a Friend of , that may advance thee to a high estate , even in this present time wherein thou art spinning out , as others , Times Mortality , which hitherto hath brought forth very little of this Life's Treasury . No eminent thing hath yet been wrought , for to illustrate , and make me shine through the Cloudy Body ; where through I would manifest again the Name Jesus . Come , O thou Complainent , rise out of thy fainting disponding Bed , and stir up this Gift , which is with you , work , and keep Pace with it . All must be broght to pass by the diligent Hand of this Spirit , uniting with thy Spirit , and thy Spirit with this Spirit , who will work all in all in thee . September the 23d . 1676. Being in deep Meditations , I was saying in my self , Oh that I were beloved of my Jesus with that Love , with which he loved John : To whom he did appear so , as it is written , by which his Spirit was drawn to hear and see those wonderful things , that are to us reported of Ah Lord , why wilt thou not give me to lie as near thy Heart as he , and as close at thy Feet as the beloved Mary , that I may drink in every Word , which falleth down from thy precious Lips ; out from which are the very Issues of Life . While I was thus pleading and invocating , there was presented a Triangle-Heart , clear as Crystal , that you might see through them ; linked thus . 1. The Heart of Love. 2. The Heart of Joy. 3. The Heart of Peace . 4. The Heart of the Bride . 5. 5. 5. The Golden Chain with Seven Links . 6. 6. 6. The Communications of the Hearts 1. 2. 3. to the Heart 4. Then heard I this Word , Here is place for a Pure Heart , within this Triangle Heart of the Deity for to joyn . Then I saw another Heart within the Circle , to spring with many more , which were still generated herefrom , all White and Crystalline , but they were without the Chain , this only one was within . Then I enquired , what Heart this was , which was so nearly admitted ? It was Answered , It is that Heart , which through mighty ardent strong force of Love , hath broken through , and got into this Secret Enclosure . Where it hath great opportunity and advantage to search and know what from this threefold Heart doth flow . Which have their several diffusions , according to their Titles : The first was under the denomination of Love : The Second was Joy : The Third Peace . All which agreed to empty themselves forth upon this other Heart , which had pressed in for Shelter . And what-ever Heart can abide within this Circle , may attract strong infusing Powers , that are all pure and vital , to act in the Triangle-Might . From this Idea , I had great and full Confirmation , that the Heart of the Trinity was most free , and ready to embrace and receive them , who of one Spirit and Heart were together fixed , to break through the Golden Chain , so as none might be nearer to the Heart of the Trinity , then such who have rent and divided from all Creaturely Hearts , that so they might know what from this Triangle-Heart of Love , Joy , and Peace , doth ever flow . September the 24th . 1676. This Morning I was much upon the Consideration , when I should begin to work in the Name Jesus , as I did believe in it , and had Promises from it . Now this was all in my Eye , to have the Spirit manifested for Activity . For I know , this only would be profitable , as it refers to the Glory of the Most High , when Works do express the working Source that is opened from the Deity . Being with my God very urgent on this matter , according to the impulse upon me , from the Expediency that I saw , for the Life to work out this way in variety , according to the measure of the Gift of the operation of the Power : This Word of Counsel and Caution sprang , Oh thou , whom I see restless and tossed to and fro in thy Mind , no rest thou art indeed to find , till thou comest to the working Mines . For there is the Tryal and Probation , who can be skill'd to work in the Furnace of an hot burning Sphear , which is not remote , but very near . Henceforth know , O thou fluttering Dove-Spirit , that I have not left thee without a weighty and rich Talent , which is in thine own Custody , though it lieth deep with a threfold Cover upon it ; which must be unfolded , before thou canst see this precious thing . The first is the gross dark Mould of this Earthly Climate , which is very stifling to this pure thing . The second is the strong binding Reason , that lieth as a Mountain weight upon it . The third is the low natural Senses , which multiply as the Sand upon the Sea-shore flowing in , to stop and discourage thee from this great Attempt and worthy Service . Which if once fully set upon with a Resolution to go through these Three Removes , thou wilt then come to the Golden Wedge , which will make thee great , rich , and mighty in the pure Ghostly working Property . I your Jesus , do tell you faithfully , where the subject matter doth lie to work upon . Your Complaint hitherto hath been to me , as if I had carried away all the Stock and Treasury , and ingrossed it to my own proper use , or reserved it only for you , till you had slipped out of the Body . But know it is otherwise , do but knit and joyn all your Force and Power with my deep Fathoming Spirit which is given to you ; and he will find , and also work out , what concerns your Freedom , and Investment to the high and self-same dignified Glory with me . Hither towards ye have indeed prayed , and sought , and believed , and hoped ; but ye have not wrought in the Furnace , where this Golden Wedge is to be all melted down , to run into every part of your Body , as the Life-Blood doth in your Veins . Then you will know that unquenchable and fixed Efflux of the Spirit , that will be all Virtue and meer Power to work and act according to its sublime Constitution , that by virtue of this dissolving Stone , will put forth to do marvelous things . Which may be revived after a more wonderful way , then yet in and through frail Humanity have been existent . Oh now then , seeing that is made known unto you , where the Treasure doth lie , and that you have my Spirit , not only to espy , but to work hand to hand with you mightily . Therefore resolve as in one Spirit , ever fixed to be to break up that , which doth lie upon this Princely thing , each one in your selves , to whom this Secret is revealed . Do not only Pray , and wait , but War , and work together , till ye have wrought out this imprisoned Power , that may yet be exalted upon the Throne of Sovereignty . For verily no better , then a violent unjust deposing of your and my Spirits reign hath been . Call and engage all Might and Force , to recover his Kingdom again , that ye may sit in the Place of Judicature , and have all Nations come in at your Beck . All which by meer Conquest you must effect , if to the Crown and Dominion ye seek to get . I shall now leave with you this worthy , and all desirable Jewel to the courage and liberty of your own potent Will , and my Spirit shall not fail to assist you with all its Armoury . So that ye may have Victory over that , which would still enslave , and confine you within the compass of Mortality , with all its appertaining Enormities , which this Stone upon its breaking through will certainly free you from . Now as there is a strong Guard of Rational and Sensitive Spirits , which do multiply out of the Earthly Center ; so be of good chear , that this one Spirit shall multiply to the Thousandth Number , and stand up as a mighty Army to win the Field , where this Golden Mine is reserved . As mighty Worthies march ye forward : hold out the bloody Cross of Defiance , spare nothing which doth plead for the first fallen Creation , because nothing of it can subsist with this pure Stone , but what is Crysolyte . All my dear Jesus , hasten this Stone out of this Burning Furnace in my Altar-Heart . September the 29th . 1676. This Night approaching to Morning , great Spiritual Travail came upon me ; and I was in Soul-heaviness , through the sharp Pangs which I was overtaken with . For I felt the Birth strong to make way for its deliverance : mighty throws of the Spirit did work , and I therewith co-working was , that if by any means I might embrace the first-born of Might , to whom the Throne-Power and Government was to be established . While I thought on these things , my Spirit thus burst out , Ah my Lord , I have often been in these strong travelling Cries , but yet too feeble am , to bring forth that which is to be the Ruler of Nations , even he , who is to be cloathed with Royal Glory , Strength , and Majesty , to attend the Throne of the Deity ; who will admit only such dignified Spirits there to resort and dwell , who are born again of equal quality within ; so as it may be no Robbery to derive from thee , O God , this Fire-Birth , which makes the pure Nazarite : Whose Proceeding , as also Working forth must be , from that everlasting Womb of Eternity ; which does miraculously introduce it self into a poor despicable Corporeity , which is not perceived , till it cometh to a full grown Body , impregnated with Life in every part , and so growing till it comes to its full Birth-hour : which I did believe was after the manner of a Spirit to be effected . For this Word was expresly spoken to me , Fear not , thou shalt have this same also , which shall be caught up and nourished for a certain time , and then shall come again to thee ; For while he is a Babe , and in Minority , Dangers and Perils will beset him , from this envious World. Therefore his Birth must be hidden and concealed , and there needs to be no Proclamation of it , because none but Spiritual Powers and Invisible Hosts were called forth to be privy to this secret Birth . Then I beheld , till I saw the Virgin , who travelled to ascend , after the Child , being overshadowed by a White Cloud , therein wrapped up out of sight , freed from all Malice and Despight , being kept , and for while reserved within the Eternal Circle of Light. Then the Voice in me cryed , and said , Behold that which thou hast seen to ascend out of the Forms of Nature , shall again descend in a full grown God-Manhood , to accomplish , all , that hath been predicted and declared by the Spirit , who hath searched out the Depths of the Birth of Wisdom . Then upon this was revealed and presented to me , the Figure of a Lamb all white , having Seven Heads , upon which were Seven Crowns like Garlands , with fresh Roses and Lilies . And one riding in the similitude of a Woman , cloathed with a Flaming Garment , like the Sun for Glory and Brightness , with a Cup of Pearl-Royal in her Hand , filled full of flaming Liquor of Gold. Then the Spirit said , This is the Lamb and the Bride , which shall the Dragon and the Beast , with all his horned Power ride down , with all his Mark and Name , which the whole World hath worshipped and admired . He hath had long his Time , to impose strange Laws , and Injunctions : and hath been in Universally obeyed . Whose Sorceries , Witchcrafts , and Deceits have worn out many Generations , who were ignorant of the Depths of this subtle Serpent , and who hereby have died short of their Kingly Crown ; The seducing Prophet perswading them , that they were under a necessity , of owning this false usurped Power and Authority , which so well agreed , and answered to the Apostatized Life of Sensuality . But oh , to you , whom I have seen Revolters from this strange King , and his Government , I the Spirit of Jesus am sent , to declare to you the Father's Love and Intent . Whose Heart is set to redeem you , from all Sins oppressing Tyranny , from the World's Spirit , and all that is Rudimental . I have sought out for such , as for my purpose might be , who are resolved to deny , and throw off all weights , and thronging Spirits , that would traffick within my Holy Place . For assuredly , I do of such take special notice , who do forsake all this low O●…b for me , to follow my new revealed Tracks . Then cryed my Spirit , since , O my Lord , I have thus far found Grace in thy sight , give me to understand the meaning of this last Representation , to wit , of the Seven Crowned Lamb , with the Effigies of a Woman riding on him . So this was opened unto me by the divine Intelligencing Spirit , which informed me , that the Lamb which I saw with Seven Crowns , signified Jesus , who yet never assumed his Reigning Power on the Earth for any duration . For while he was Personally in the World , he was under Suffering and Reproach : and ever since he hath been vailed and obscured in his Spirit ; the Earthly part hath yet been too hard in the Lamb's Warriours . But now to any such , in whom the Virgin Bride is come down , to travel in the greatness of Strength , to bring forth this mighty Birth of the God-like Nature , they may expect and look for great things to be produced , as the effects of this wonderful Birth . Which is caught up to the Throne of God , and will not return back , till he comes with all full command , to give the Seventh Number-Crown , and fix it on them , to whom he is first to appear ; conveying most freely and clearly his Soveraignty to them . But that which is the most deep thing in the Vision , is the great Mystery of the Woman , which sate upon the Lamb , with a Cup in her Hand . Whose Representation is to shew , that this is the Virgin of Sion , the Mother of the New Jerusalem , who is come to divest , and lay open the Harlotry Spirit , that hath brought in the Abomination of all Idolatry , and hath made drunk the several Sects with the Wine of a Luciferian Spirit , enchanting all Nations through her Magnificency and Power , having the Riches and Honours of this World , to give as a Reward to her Worshippers : Therefore to countervail , and the more highly to excell all that , this Princely Virgin , the Eternal Wisdom and Power of God , hath appeared with the Lamb in the Spirit 's Soveraignty , to let thee know , she is the only Mother and Bride to whom is given the Cup of Blessing . From whence are substantial , durable Riches , Power , Dignity , and Soveraignty , that shall know no limit or end of Glory and Kingly Dominion : and thereof also will be to all Eternity a●… encrease . Therefore let it not repen●… you , who have been Lovers and Admirers of this illustrious Stone of Wisdom trust to her , expect all from her , looking only to her united Power with th●… Lamb ; who will assuredly come in you to Reign . For the Anointing Oyl is i●… his Horn , and the melted Liquor of Gold in the Cup , to which you are called to take a full sup : then you will know another manner of Reward then all the Enchanting Principle of the Beast , and Sin-trimmed Whore can afford ; who will be all dispoiled , as the Lamb and Wisdom in you shall yet more evidently appear , to imprint the Mark and Name of the Great Salem . Upon whom saith the Spirit of the Bride-Love , wait , and fix , and stir not therefrom ; for so she will be your Springing Garland . October the 2d . 1676. SO soon as I awaked in the Morning , I was saluted with this Word , Turn not away thy Foot , but walk in that secret Gallery , where my Spirit may with thee commune of the Matters , which appertain to the Kingdom : Which thou hast prayed for to thy Jesus , hoping it may be admitted in thy despiseable form of Mortality . Which may accordingly be admitted , through the watchful observation of this Inspiring Word , which is given to be thy Guide . Who gave me Rules of further Instruction , upon the occasion of what I was very earnest now in Prayer about , saying thus , If thou expectest thy God should do somewhat , which is extraordinary , and eminent , for thee , then thou must walk answerably with him , in a singular way , according to the Oily Light of the infused Unction , which is come to give the true Knowledge and Insight , into that Life-habitation , which is hid by the Thicket of the Mortal Principle , through which thou art to pass , as swift as a Dart , not minding or staying in any thing , till thou reachest the Mark : Which is the Cup , wherein the Burning Gold of the Holy Ghost is ready prepared , for such as can pass through this World , and not be with it touched . Then said I , Oh my Jesus , thou requirest hard things of us , who have thought , that none for this Prize had out-bid us , but now I see ahigher rate upon this Jewel of the Kingdom is set ; so as I do not Marvel at the great adventure , that must be made for it . O who can hereto be perswaded , that of necessity , thus it must be , that all we have gotten and enriched our selves with from this accursed Aegypt , must be given for the Land of Canaan , that so we may come to the City of our Rest , to inhabit it with our Kingly Bridegroom . Moreover this Word came unto me , Shake off all that dismal Widowhood , which presents thee still before me in heaviness . Ah! Lord , said I , how can it be otherwise , till the white Virgin-Robe and Airy Body be put on me , by which I may press through the Clouds to thee . Tell me then , how I may put off , and change that Garment , which is so muddy and heavy , that I cannot fly with it as a Dove in to the Pavilion of Divine Secresie , so of●… as I would . For I cannot make any Ascension unto thee , but I find great ●…trife , to lay aside this upper Garment of Sence and Reason . For I know there is no coming unto thee with it , it smelleth so of the common shore of this corrupt Earth , that nothing is more unsavoury . Who then can cure us of this Malady , but thee , O Lamb of God , Who hast the All-transmuting Power , That can shift our Garments in one Hour . For sure it is a lawful Ambition to be translat ed into that State , wherein it may be said here are those , who are cloathed with Garments all white , shining like the Jasper-Light . Then replied the Spirit to me , Seeing then thou art only sad for this cause , as not being so richly clad , as might give thee Confidence to come in , and among the great Tabernacle-Assembly in the Heavenly Court to present thy self ; know that I thy Spirit and Comforter will Merchandize for thee , into Wisdom's rich Mines . Where the Purple , Scarlet , and fine Linnen , with Gold and precious Stones , are for the Sanctuary-cloathing to be found , and in Faith's Ship shall be transmitted to thee . Which Materials being brought to thee , thy Hand , with my direction , shall work a sparkling Covering ; that thou mayst appear in it all glo●…ous in my most high Court. October the 5th . 1676. The Love-jealous Eye that is over us , surveying and searching out the Evil as well as the Good , in all the Circumstances of things , appertaining to us , was most kind and friendly to foretell us all that might prolong or prevent the making good what is contained , and shut up in the Promise of the New Covenant . O the sweet , gentle Reproofs of the Spirit ! how acceptable be they , when they drive forward , and will not let us rest , or lodge on this side the Mount of Olives , but call up to mind , who it is that thereupon doth stand , echoing and crying , O my Dove , what is the cause of thy demur ? Didst thou not engage that thou wouldst fit out my Bride , and make her ready , that her Bridegroom might be out of all suspition ? But her delay makes me conclude , she is loath to take too abrupt a leave from the Moabitish Land , fearing to displease them , as if her Eye was still hankering after some Reward from this Harlotry Vagrant . All which is included under the Curse , and therefore cannot to my Spouse make any Addition of Blessing , but will seek to dispoil her from her greater , more weighty , and eminent Riches with her true Honours : through the sub●…le Pretences , that all these by her given , are provided to gratifie the outward mans Exigencies , who hath need of all these things . Which smooth Arguments have deluded Multitudes , ingulphing them deep into an irrecoverable Pit of Perdition . Of which common Snare , O ye that are called and culled out to live upon another Fount and Spring , take good heed : it is for such as you thereof to be aware . It is for you not to be here caught , but still to go to Jacob's Lot ; observe therefore , and diligently enquire , when you are to depart out of Babylon , and when the set-time is that your Laban's Service shall expire . Now my charge unto you is , that when I your Jesus expresly alarm you , to take your leave of all , and from all things , and to make a quick dispatch after me , that you linger not out your time , with so many Taking of Leaves , and long Salutes , whereby to express so hard a Come-off from this Evil World. For my Spirit will hide nothing from me , but doth give a true account , how your Mind and Will stands towards me . He is that impartial Spirit of Truth , who on both sides is faithful , who does as well take of yours , and snew to me , as of mine to you . He cannot and will not make any force , without the free consent of your own Will ; nor treat with you any otherwise , then by Love's Entreaties , and those many considerable Advantages , set before your true Spiritual Eye , which in this Light of the anointed One , ye may spy without defraud or hindrance . And as for thee O Shulamite , what thinkest thou , doth thy God and me more disgust , then when my Spirit bringeth this Report to my Ear , that thou canst not yet give full credit to thy Espoused Lord and Husband , without wavering ? My Spirit tells me , that Love is not grown so perfect yet in thee , as to cast out every questioning thought ; which makes thee so oft in Jeopardy . For couldst thou undoubtedly believe in my Faithfulness , and highly great and all-sufficent Responsibility to answer to all , and what-ever relates to thee , as thou standest in thy exiled state : I say , if in this perswasion my Spirit could thee fix , thou wouldst openly decry down the Beast and his great Benefactor , who doth sit on him to give Rewards , out of the false , pernicious Magick Cup ; and thou wouldst only look to thy own Eternal Dowry , from the Hand of her who is all over cloathed with Strength , Glory , and Majesty , thereby to cover those who are lodged in the Bridegroom's Heart . True it is , ye have not only witnessed a good Confession with your Lips , but have also in some degree given the Sealing Proof , by bringing out the first ripe Fruits . O know ye , who are my Garden Plants , for what end are all my Golden Dews to you conveyed through my Spirit ? Are they not , that ye may see this fruitful Tree of Life , within your own Lebanon , to spring , both for Food and Healing ? Whereto ye are brought by that Spirit and Power , which is in mine Elect , who are given by the Father , to be jointsharers with me in the third great and blessed Lot of pure Breath and Heat from the everlasting Deity . Even so to us , my God do them this infuse richly , according to thy Word . October the 6th . 1676. This Word came to me , saying , None but my Eunuchs , who are seperated , and have cut themselves off from all other People , can know how to sanctifie to me a Sabbath of Rest , whereby they may cease from the toil of their own Hands . In this Day , their Strength will be to sit still , to feel the all-piercing Unction , that hath such a high and wonderful slight , as to effect all work without cry or noise . This I tell thee , Oh Soul , as a Secret in thy Ear ; for in this lieth a deep Mystery , which is only known where the Train is purely laid , running as out of a Spout , from the all-flowing God-head , into the pure Eunuch Spirit . Who hath suffered a dismembring for the Life of Holy Generations sake , through the secret , unknown way of co-operation , and essential contaction ; by which the holy thing , that is of Ghostly Authority , comes in this manner existent , in and through Nature's frame , to get in such who are thus qualified to shine forth as Day-Stars , in the Lamb 's Celestial Firmament . After the Spirit had revealed this unto me , it said , Who but such potent and high raised Spirits , ( pointing to some one or other , known by Name ) should be called out to bear his Name , and to shine in Wisdom and Power , as Lights before the Gentiles , that thereby the Sons of Strangers and Aliens , may come to joyn themselves to the Day-Spring from on High , which though in the Clouds of Mortality , yet known may be by the fruitful operation of the Spirit of Jesus , which worketh mightily in contradiction to Reason's Eye . Reserve your selves therefore still to hallow my great Name , in keeping within the Walls , upon which the Guardian Cherubims are set for your defence , that there ye may keep my Sabbath from polluting : no Burthens must there be carried through . And so you will know the beginning of my Eternal Rest. October the 7th . 1676. Being upon some occasion interrupted in my Spiritual Calling , by touching with that , which was ungrateful to the pure Spirit of Jesus , he told me , That he was of that Seraphick Nature , that he could not delight to be where any worldly trafficking Spirits did resort , having a disgust to what-ever did spring from this fallen accursed Principle . And therefore it was agreed , that I must keep his Temple-Habitation pure , for that no reception must be there , but for the Holy Trinity . The outward Court , where the common Senses flutter up and down , is sufficient to take in what is to be considered for the Mortal Man. Who also might well be cast upon the Spirits care , and firmly relied upon : For such in whom this is , so shall grow , and spring as a Sabbatical Lily , without any thought , how their Food and Cloathing do come in . Ah! upon this my Spirit cryed , Lord I have been a long while getting up my Faith to this pitch , but cannot come to the degrees of this all-conquering Faith , which may thrust out every tittle of an Earthly Confidence . Which I well know are as the miry Rushes , that have been a stop to this rising Lily , which groweth no where , but out of Faith's unweedy Soil . Thus , by way of Expostulation in Prayer , I presented what the Spirit shewed to me was short , and defective , and did impede the success of the Work , going on jointly by the Lord's undertakers . Who were thus animated and counselled by his Spirit . After that I had supplicated , and owned the good Hand of God , in joyning me to one , that had a good degree of Love , Courage , and Constancy , to go forward with a fixed Eye , to the Mount of Transfiguring Glory , this Word spake to me concerning him , He is a Son of Obedience : Therefore meet with thee to prosecute the Spirits design in this visible Earth . Then received I only this further Charge , to keep the inward Court of our Minds all pure and clear , as we love to entertain the Spirit of our Jesus there . Who soon did scent every unsavoury Breath , that did blow in this Garden , which should be all perfumed from the Celestial Powers and Planets , that are all to be blown up from his own Savours and sweet Perfumes : So that our dear Lord , and Spirit might thereby be refreshed in us , and that continually . October the 8th . 1676. Some part of this Night sweetly passed in Contemplation and Prayer , toward the Morning I saw in Vision , a bright round Ball , pourtraid like a Man's Face , breaking through a Cloud , and immediately two Stars broke through after it , which were very bright and blazing . The Interpretation of which I waited fo in my Spirit ; for no Representation is without his Signification unto me . But the Lord did not that day explain i●… to me , but I did feel an impregnative Virtue fill me from that time , till the Afternoon . Being then met to breath , each one from his Gift , as the Dr. was speaking , the Word said in me , Blessed is the Glory of the Lord , which makes its remove from place to place , that the Tabernacle-Body may bear witness to this Glory . Which verily was felt and discerned in this very juncture of time . For the most Holy did leave the Impress of his Glory upon us ; for it did run as Lightning through my inward parts . Thus our Jesus makes his Pace swiftly to us , to give often refreshing to our Hearts : Hereby lifting us up from the Earth by the Spirit of his Eagle-Might , which presseth into the Heavens , there ever to live in the Bosome Loves Rest. October the 9th . 1676. But still I was in great Concern , to understand the meaning of the Sun-like Face , and Stars , which I saw the Night past . So putting my self in an holy , awful posture , for the Spirit to place me unitedly to himself , to understand and know as it self did know the simple Mind of the Deity : It was thus revealed to me , that suddenly there would break out of the dark beclouded Night of our World , an open bright Face , that should not speak to us in a deep unknown Spirit , but Mouth to Mouth ; When we shall be generated as Stars from this Ghostly Body of Glory : Who plainly testified such a Remove would be made ; If we will be constant to the Spirit , our assigned Guide and Mate . Who will arise in us , unto this high degree and state , as to swallow us up into this shining Face , so that no Cloud shall be betwixt the Majesty of Glory and us : For as our Jesus is , so this rising Spirit of Glory will bring us , into the same Transfiguring Body of Glory . October the 10th . 1676. The Ministration of Elisha . As I was casting my self this Morning , into my wonted posture of interiour Silence , to hear and see what would arise out of the Spirit 's deep , I was before I was aware , surprised with a Natural Sleep , but suddenly awaked with this Voice ; Search and see what is recorded for thee , in 2 Kings 4. throughout ; not knowing , as to my own rememberance , what therein was contained , till I looked . Wherein was the Declaration of what great and marvellous things Elisha wrought eminently , as nothing of the New-Testament-Ministration did them exceed . So when I had perused them , I asked and enquired by that inspiring Spirit , who was nigh , what Portion therein was for me , that was thereunto pointed for to look , earnestly seeking a plain understanding herein : which through favour I did obtain after some space of time . October the 11th . 1676. This Word opened in way of Resolve . Know , O Soul , thou hast this Elisha-Spirit with thee , of which great Improvement may be made . If thou canst know how to draw him out , it will be possible to multiply manifoldly . Therefore I thy Jesus directed thee to view the excellency of this Spirit , and to provoke thee to ask a numeration of this , to lay out upon my account , so far as may reach to the glorified state of my new exalted Humanity . As to the first part of Elisha's ability of Spirit , which took in a sympathizing sence of the poor Widow's cry unto him : This thou mayst read inwardly , as thy own deplorable condition , who hast often cryed to thy Prophet , of the Oppression of this cruel Creditor , the Prince and Spirit , who rules in the evil World , that would have taken thy two Sons , both for Bond-men . Who are to be understood , as they relate to thy inward and outward Man , to imbondage both , and hold them in perpetual Captivity as Debtors , through the degenerated Principle to the Law of Sin , which makes obnoxious to the Curse of Servitude to this wicked Usuper . From which my Elisha Spirit is to come to set free , through the additional Blessing of Increase , out of that Pot of Oyl that is found before-hand in thee , but of no sufficiency to redeem out of the Creditor's thraldom , till the Spirit of Multiplication do take Knowledge and Compassion , to shew what will buy thee out of all the World's Servitude . Wherein thou hast known such Perplexities and tyrannical Thraldoms , that have constrained thee to look out for Liberty . Now then hearken to my Counselling Word , ye who do agree as united Spirits to break this Yoke from off your Neck , resolving no longer to be under Tribute , repair to your Prophet Elisha , and only make him privy to all your Necessities . Let the Prophet's Widow in this case be the Pattern in thy Eye , and in all Extremities fly to no other . Call upon this Elisha-Spirit , for he is to be raised from the dead , to work mighty Deeds . First in the hidden Man of the Heart , which prepareth for the working through the outward part , every Vessel must be cleansed within , before the Golden Oyl of the Almightiness will fill them . When this is perfect , and purely done , shut the Door upon thee , and thy two Sons , and let none come in to spy . For the Foundation-matter , for Miracles to work upon , will run from a most secret hidden Vein . The method here of will be quite changed , as to what was in the days of Elisha . Who though he acted parallel with thy Jesus , in the days of his humane state of Minority , not having reached the Coronation-Glory , could not till then set afoot this New Ministration , that openeth from the Line of the Holy Ghost . Who is that full grown Vein of Life , which hath so long under Ground been hid , because of which , no miraculous thing hath of these last days been wrought . For none hath cared with my Spirit to plunge so deep , and therefore it is for a while to lie hid , till they have found out the right Needle , which may pierce this third Vein , that proceedeth from the Godhead . The Life-Blood of which , will be the running multiplying Oyl , which is costly indeed , thou needst not crave a greater Portion . Be not afraid to sink down into the Spirit 's Pool , or Pot of Oyl , that is within the House of thy Heart . It was Elisha's Spirit that entred in , or else the Oyl had never run so free : So do ye likewise with your Spirits . Descend , where this spring of Blood doth so deeply run , which will be of such rich Merchandize , as it will make all of this Creation-traffick , to be of no validity . Observe with all heedfulness , the track and way of the Spirit , in its own Eternal Ground . Follow hard , venture to pass through every Region , whether in Darkness or in Light , loose not this your Leader out of sight : Who will certainly bring you to the Oily Flood , which meeting with the flaming Juniper-Wood , will send forth such sparkling Powers and miraculous Glories , as may plainly declare , the Spirit of that one Elisha is risen . October the 12th . 1676. This greatly beloved Spirit and Comforter , sent from my dear Lord Jesus , coming now to be known by Name , Power , and Virtue , through a more free and intimate way of converse , had hereby forestall'd all other , taking off all delight and pleasure , saving in himself alone ; I knowing that with him were all the Secrets of the Bridegroom , and that no other besides him could give me to understand the high and deep Concerns , relating to the Kingdom , which by my Jesus are now in agitation . Therefore who by us is to be prized like to this Visitant , that can give such a true account how Matters and Things there do succeed , during the time of our Exile ? Who so ready and officious is as he , to find out for us , the grand Mystery of the Knowledge of the Deity , which doth lie hidden in pure Nature's Ground ? And though it is so nigh to us , yet without this Unction Light , we might have look'd long enough , and never have understood or espied any thing of this Glory . But now he is become our Friend and Counsellor , and doth bring us glad-Tydings , from the Heavenly Quire-Whence this Morning he proposed this Question to me , Dost thou believe , I am the very , only , and true Discloser of the Father's Will , who designs to bring thee into the New Jerusalem , to see there the Lord Jesus , in all his Princely Dignity ? If satisfied thou art herein , then wholly rest upon me , as thy sufficient Stay and Guide : then press , I say , into me , Who am the All-flaming Stream , with whom mingling thy self , thy Natural Property shall be so alter'd , as thou wilt be able to pierce into the very Body of the Deity , which is my dwelling-place . Where I am careful to fix together with my self , such who are given me in charge by him : who hath great regard for you , and hath Commissioned me to demand , and ask of you , who have made such Love-acknowledgements , whether or no ye can leave , and forget all whatever is so affecting to the sensitive Eye , and without much debate to fly away with me to Mount Sion ? For there the perfect in Spirit do rest , from all Cares , Labours and Strife , for that is a City free . Oh now take leave of this imbondaged state , and trust to me for what your Lot shall be in that lovely Land. Where into now venture , through all the cross Streams of Rationality , as valiant Worthies , resolved throughly to follow me , who cannot live in this Region , but only for your sake . I am sent from above , but with no intent to abide long here beneath , only to cloath you Essentially upon , as a Bride , to enter in with me ; where ye shall see no more Evil : and though in the World , yet so separated from it , as those who are no more of it . Read and see a full discharge brought down by me : if ye can receive it , then it will be your everlasting Liberty . October the 16th . 1676. This Word also opened and cryed in me , Who shall see that one Day , that shall be lengthened out to Thousands of Years . It is the Spirit 's day , in which none can live , but such who are entred into the very Body of the Spirit , that can bear the Light of the Temple-Glory within the Holy City . The Light of this Day is of that excessive Burning , that it will scorch up every Covering which is not of the Spirit . Therefore ye who have prayed to see this New Creation-Day , consider what you must suffer first , to come upon your vile corruptible Body , which must be fashioned in this pure Spirit 's property . Which by its Golden Flood may wash and wast away the muddy part , with all that contemptible covering of Clay , which in this Day of Burning , can in no wise be able to stay . Now then know the Time and Season of this my Spirit 's Visitation , and be subject to every transforming Power . Which worketh yet by degrees , till it hath brought thee unto a solid Body , as refining into that Clarity , that the sevenfold Sun ye may plainly see , in its strength of Glory , without a Vail upon your Face . Do not say , How shall this be brought to pass ; seeing I am a piece of brittle Mortality , subject to an universal Creaturely malady , nothing differing from what I see expire Daily ? These are the thoughts which do arise in thee , out of Fear , and Spiritual Modesty . But thy Humility must be the only Foundation for the Spirit of Faith to rise and effect , what may be done in order to the rising of this everlasting Day , of the Spirit 's cloathing Body of Light. Which , Oh thou Shunamite , shall make thee all fair , and give thee acceptance in my sight . October the 18th . 1676. O! the resistency , that the Spirit of Reason did raise , pleading Impossibility , that ever gross earthliness should be so covered over , and impregnated with a Ghostly Body , generated and consubstantiated from that one Eternal Element , so as to hide the now appearing frail piece of Mortality . The Spirit of Prophecy in me , which opened and declared of these things , which were to come to pass in us , said , If hereunto we could set our Seal of Beiief , and give place to the Spirit of Truth , they could not fail of their accomplishment . But if Faith over Reason did not get Victory , the Amen did testifie , the Spirit would be too weak to bring forth such a miraculous Body for himself organically in every part , to the fulfilling of the great Mystery , which has been so often and largely predicted of . Here I had renewed subject matter for Prayer , that our Faith might not fail , earnestly invocating , that the holy Breath might fill up our Sails here withal continually . Upon this I did see in Vision : A Covering let down upon me of all wrought Gold , enterwoven with Scarlet-coloured Silk ; so as it looked wonderful rich to my Eye . Which I viewed with great marvel , attending the Word of Signification , which thus opened in me , saying , This is the Workmanship of the Spirit : Who hath only Wisdom and Skill to inlay the weighty Gold , and work it in with the Silk to make it thus lustrous , as thou seest . But herein lieth a greater , deeper Mystery yet , as it both presents Deity and Humanity thus interwoven together . To shew how your Humane Will-Spirit must be wrought into this All-deified Spirit ; which to the ground-form of Silk gives the shine and glory in the variety of Flowers embossed thereupon ; according to the similitude , which to thee was let down , with the engraving of the Sacred Name , that is , that Princely Cloathing ; upon which is written Salvation , Strength and Honour ; the unparalled Workmanship of the Spirit of Glory , that now to you my elected Ones , is come to call in the assistance of your Wills , to work and joyn with him in all Power and Might , till ye come to be inlaid into his De●…fied Being , and thus curiously wrought without the least default ; For not one wry Stich must be found in this Covering , but all according to the perfect . Rule seen in the Pattern . Know , I Jesus have sent my Spirit into you , to work in Secresie , this all-covering Tent. It will be Business enough to keep Pace , and to follow the Hands of these working Powers , that never will be idle , calling still to the Spirit of your Wills to comply , and for to hold out with it steadily . For this is a Work which must be stuck to , it will admit of no Nightslumbering , the Furnace is to be kept in a constant heat , for the Golden Thread which enterweaves with the Silk , is still to be drawn out of the central Fire . Oh now ye who have pried after this rich Covering of the Spirit , you see whereunto you must give your selves , that this all glorious Covering of the Spirit may rise and shine upon you , that so ye may enter my Everlasting Courts with Confidence and Joy. Where your Bridegroom will greatly rejoyce over you , when ye are thus cloathed upon with the bright Body of the holy Sparkling Saphire . Into which suffer my Spirit to work you , that I may with freedom , own , receive , and enjoy you , as my all-lustrous Bride . Even so , Oh holy One , prosper thy Work in us . October the 21st . 1676. In the Night I had this Representation of a Vine , upon a Wall , which was very fruitful , but not come unto its full ripeness . There appeared several sorts of Fruits , besides Grapes , all springing from the Vine-Root . Which while viewing , there came a cluster of Caterpillars , with black Heads , fastening upon the young sprouted Fruit to eat it off , in this its Minority . At which sight I was much concerned , how to prevent the marring of such choice Fruit. After I came to weigh and consider the thing in the Spirit 's understanding , the Word of Revelation opened , and said , This Vision was for caution , and warning unto us , who were now incorporated into that Vine-Root , to bring forth Fruits , according to what the Spirit hath sowed and watered , so as they begin to consubstantiate into Fruit. Whereunto we coming to this first primary putting forth great danger does attend this new crop of the Spirit , though they seem as harmless , inconsiderable Worms , yet they unconceivably destroy , and eat , and suck away the very Juice of the Grape , leaving only the empty Husk . For which cause , saith the Spirit , I have this warning given , lest ye should not be heedful enough of this my painful Husbandry , which I have brought forth in you . For these little Foxes , and crawling Worms are as pernicious to my new planted Nursery , as those greater Beasts of Prey : Therefore ward and watch , keep all Invasions of this kind out , when ever they do set upon thee , and would assault to snip away my first Fruits . Then take to thee speedily the Bucket of Faith , and let down into me , who will open the Heavens to bring down Showers , that shall wash and scatter away these devouring Caterpillers out of thee . October the 21st . 1676. It was further shewn me , as I was in Prayer , upon this occasion , how our Vineyard might be kept , each one from being preyed upon . This Word was shot in from the Lord upon me , Keep thy Eye upon this new springing Lily , sit under the Shadow of it , and go not out from it . It s fruitfulness will befriend thee , when this World with all its fruitfulness , shall be as a dry Tree . Therefore make it thy only Shelter and Stay , for the Essential Power of the Deity floweth forth , as the Spirit in thee can draw it forth . That then ye may fully scent this Flower of Lise , and live upon it day by day : then thou needst not wander from the Spirit 's Tent. Who hath sufficiency to keep thee , if thou couldst go forward , and work with him in this Magia Calling . Which divine Skill and Art , hath been hid from the whole Creation , and a false Craft hath stolen away the Heart universally . While this hath been hid under the Seven Seals , and none worthy found to break open this deep Magia Ground , where that weighty Gold is , that will buy out thousands of such drossy Worlds , in which all ignorant and earthly Inhabitants do trade . But to you that separate , and are willing by me to be perswaded , to find out that old antient Vocation , where neither Curse , Sorrow , nor Pain do attend ; which was , and is to be renewed again : to such as can get free from this Principle , and live in def●…nce to it , as not fearing , nor caring evermore to make friendship with it ; there is a better Store upon the opening unto you . To whom I am as a fore-runner upon this account , sent to assure you , there are such precious things given by the Father into my Hand , as ye shall not need to sue to this World for its favour . For the time is nigh , wherein the now despised shall be described what they are . October the 25th . 1676. Through the abundant Openings , out from the Light of that Day of the Lord , encompassing my Intellectual Part , filling me as a burning Lamp within , shewing still some one thing or other new , upon which I cryed , and said , Ah my God , what will all this Knowledge and Light with me amount unto ? For to know deep and secret things , is both sweet and pleasant , whether they be for present or future Existency . But this is not to be all my Dowry , though they are of great use and service ; yet here I cannot stay , neither dare I take up fulness of Joy , there is something else yet behind , which must fill this Heavenly Body of Light. Oh that one weighty Drop , that I do see ready to fall off , on that bright Saphire Body , will be the Birth-Seed , that extendeth not only to Will , but to perform and do what it sees in the Light. When this shall drop , the Nature as it stands in the Line of the Fall , with the weight thereof , shall be broken and dissolved , for no patch of Clay upon this Gold , is evermore to be seen , as it was declared to me . Who upon this . Expostulation , further said , and brought this Word with a fresh application unto me , saying , As the Father hath Life in himself , so hath he given the Son to have Life in himself also ; which Words in John 15. 26. were thus opened to me , Here is a stock of Life to be given out , in an absolute way of propriety , but to whom is it , but to the Royal Birth , of such as are born into the Spirit . Whereof ye , who through strong travail are hither come , are to be fellow-sharers in this Life with God the Son. But ye are yet but young , and do not understand what this Life will extend unto : if preserved choicely , you shall find in it the the root of that matter to work upon , which is sufficient to create and translate , according to the will and skill of thi●… Life-Operator . Which derives a Power out of its own free Birth-center , which hath no dependency out of its own Being . Call to remembrance that saying Man is become like one of us , and he would still have exercised the same authority as a God , had the evil been only known and eschewed ; for which end Jesus hath sent his redeeming Spirit , to clear off all your old Accounts , as being found in the Debt-Book of Sin , and also to convince you , there is no necessity that you should run one Mite more upon that score , ye being born of a free estate of Righteousness of your own , which now you are charged to expend upon . For in the time of Ignorance , before you came to know what was sown in your Ground , ye might be more excused . But now I have revealed , where doth lie the rich Revenues of the all-sufficiency , ye need neither seek , ask , or borrow , did you know ●…ow to stir up , and awaken your own Magia . Through which , all wherein you have been taught , must throughly ●…e wrought , as the mighty Engineer to bring forth what hath lain under the Vail of Faith and Hope . Plunge , plunge ●…et deeper in , within the Circle-Birth of ●…his pure thing . October the 25th . 1676. As I was considering of this Discoursive Opening of the Spirit , it was immediately confirmed to me , by a presentation after this manner . The Word said , Behold the Idea of another Paradisical Sphear . I saw a Tree spring suddenly out of a great River , with three laden great Branches , then sprang divers more young Plants , all sprouting from the Veins or Strings from this one Tree . Each one with no more , then three Branches , but of different growths : Some new budded , others bearing Flowers in order to Fruits , others grown to palpable Fruit. All round about this one Tree . Upon which it was said to me , These are as so many Gods , which are ascended out of the Earth , to replenish that which lay void and desolate . Here each one hath , and is growing up in a Life of Subsistency , and Almighty Soveraignty , deriving all this Power and Might , from the Tree of Life . Which sheds its Kernel-Seed into this River ; for such is the Nature of this Thron-River , that it no sooner falls in , but it springeth immediately into this threefold Form of the Deity . O stagger not , neither be confounded at this , for except ye had been born again of this Water and Tree of Life , that sheds the Golden Seed of the Spirit , ye should never have known , the existency of a Life-Sove●…aignty . Therefore to you not only the ●…ight and Spring of Understanding is ●…iven , but the everlasting Life-Line from his Tree doth run free , because you have ●…rned in your Spirits and hearkened to ●…y Inspirations . But remember your ●…ife hath many subtle , treacherous ●…riends , that pretend to it , that will say ●…s Peter did , far be it to thee to give up ●…e loss of all the old Life , and only rest , ●…bsist , and alone depend on this . But ●…ow , this is but the tempting Voice of ●…e Serpent , as in the days of Eve , by ●…hose Fall be thou aware . And now ●…hile ye are but Infants , suck and draw ●…ightily from this Tree of Life , and you ●…ill soon grow to be strong , to have this ●…se trusted in your own management . ●…o you , whose Ears are so open to hear ●…e , I do greatly delight to commune with ●…ou , that if by any means I might encourage you to hold out , and not slide back from my Precepts . Which will assuredly entrust you in all Zion heights and Spirit depths of unfathomed Treasury . Now haste , haste to your covering Strength of Glory , your Nazarite Hair , while abiding in this Paradisical Sphear , will soon grow upon you , that so therein may be your defence from all Philistines Powers . Now then in Jehovah Magnanimity abide with me his Spirit , evermore to dwell and be . So Amen , dear Lord I pray thee . October the 26th . 1676. Being met together to attend the Manifestation of the Spirit , by which we might profit each other , in the Afternoon as the Dr. was praying , this Word came to me , Make use of the present Opportunity , when ye have the King at the Banquet , then is the time to prefer your Request . Upon which wa●… brought to my remembrance , the wise P●…licy of Esther to King Ahasuerus . Which that Night was more opened , enlarged , and applied for our present and further Peace , Joy and Encouragement to follow on to know the whole Counsel of our God concerning us , who now revealeth all Secrets by the Spirit , who presented Mordecai in the Person of himself , being left to him as Orphans . The whole trust , care , and charge being cast upon this faithful Mordecai , to bring us up to that degree of Humility , Meekness , Courage , Zeal of Life , and to all sweet Spiritual Disposition of Mind , that the King , the Father might greatly desire us ; for herein consisteth our Beauty and Comliness , which is so taking . Vashti was refused because of Arrogancy and Disobedience , but Esther finds favour , being mild and pliable , yielding to her Guardians Commands , though to the peril of her Life . So assuredly said this Comforter ; Be ye but wise and obedient to me , who will put you upon nothing but what I do fore-see , will arise for your great promotion and considerable advantage , as ye my dictates shall obey . Who do make use of this History of the Scripture yet , that my Mind may be more easily understood , you not being able to bear nor understand me in my own Tongue , till further learned . For which I am come down to your understanding through the Skreen of the Letter . October the 27th . 1676. Now this Morning it was set before me , according to the Example of Esther , that for a certain time , it was expedient , that we should sanctifie our selves , by a true Fast in pure Abstinency from their Assembly-Feasts ; 2dly , From tasting any thing that is ministred from this gross Element , but to draw apart from all , keeping our Internal part from being defiled , shutting up from all , reminding only the overturn of Haman's device ; That great subtle Adversary , that had laid the Plot against the new introduced Life , to cut it off before the King had put Honour upon it , to bring it through the City-Royal , upon his own Eagle-Body of Power . Now seeing the malicious design of the Serpent , with all his Confederacy , was gone very far in this matter , there was no other way to reverse the Decree , but by famishing the Earthly Life , with all that pertains thereto , casting out the disobedient Vashti ; that so such a Virgin might be sought out , as might please the King , and upon all occasions might have his Ear. Now Esther is only to speak what Mordecai , the Divine Life puts into her mouth , Words of Wisdom , to out-do all the Serpent's subtilty . This prudent Mordecai fore-sees for Esther all dangers that are like to accrue , gives present notice , that so Evils may be escaped , before they do overtake . Oh here through this Similitude , how freely and plainly did the most Holy Spirit reveal what lay hid in the Mystery , further advising us to prepare a Banquet , after the touch of the Golden Scepter , which gives the Token of Acceptance . Mordecai contrives with Esther jointly , what Provision to make , only knowing what the Royal Court fare is , bringing in those choice things which the King feeds upon . So that this Banquet consists all of Fruits , but not raw , or gross ripened from this old Element , but such as are preserved with all sweet restorative Spices , fetched from the Land of Havilah , where the Golden Liquor flows , and the sweet Canes do grow . The Wine to this Feast all answerable hereunto refined from the Lees , served out of that one Golden Cup , that none ever drank out of , but the great Donor of the Feast , who will only receive it from the Hand of the Bride . Then said the Spirit to this Bride , All things are now ready , invite the King and your God unto this Supper . Your Banquet thus ordered , you need not doubt of the King's company ; and though the proud Haman-Spirit may here intrude , yet fear not , for his doom will be suddenly given . Oh Esther , who art in great favour with the King , put forward , and spare not to ask , that now thy Life may be forthwith given unto thee in a Princely Subsistency . All that is in thy Heart , at such a time as this , may verily be answered , and thou go away with Joy of Heart , not that only thy Accuser is cast out , but thou art come near to the Scepter of the Kingdom , to live without toil , or bryarly Cares . Thus did the Spring-Unction make it applicable to us , by reiterating all this over again , that so hereby we might be assured whereunto this Golden Scepter , let down by the Hand of the King , would bring us , who in an Esther-like Spirit of Humility and Faith do draw near to it . It was also further noted to me from the Spirit , that when-ever we had these Tabernacle-Feasts , and the presence of Glory in it , we should not get only a Promise to alter the Hand-Writing that had gone out against us , but to press such Arguments , as thereby to overturn the whole state of our Captivity , under the Babylonish Haman-Spirit , and to get Letters written , and sealed in the King's Name . Which will give the Authority and Credit in this our Enemies Land , to stand for our Lives , and to have defence , even the Omnipresence of Strength granted out of the King's Armory , to do what we would in the Spirit of Mordecai , that goes in and out in the presence of the King. Who with Esther the Bride , hath won the Day , which is Light , Gladness , Joy and Honour to the Lamb and Bride . October the 28th . 1676. The Spirit of Jesus made this further Observation out of this History unto us from Mordica's great Princeliness of Spirit , who knowing he was of the blessed Seed , though at present under Captivity , still maintained his Integrity , trusting in the God of Abraham , and would bow down to no other , though Haman was great and potent , having Power by permission from the King , to save or destroy . From hence the living Word i●… me said , According to this Example , follow ye this my faithful , Mordecai Spirit , from whom , and into whom you are born , though for probation suffered to be carried to dwell in Babylon , where tempted ye have been , because you have had no Power or Might to rule , or deliver your selves , while that Haman's insulting Spirit of Reason was yet alive within you , who represents the Strength and mighty Fortitude of Reason , that can plead such inducing Arguments as carry a mighty sway , complaining of the strange and different Laws of my Spirit , after the manner of Haman . Whose Spirit is alive at this day , to deceive with all subtilty , and now his Wrath and Rage is the more enkindled against ye , because ye have slighted and refused to bow , and own his Lordliness . Who does exalt himself in Name and Nature , that so none must live in his Land , but such as will worship him as God. But you in whom my Life Mordecai hath stirred , maintain your Heavenly stateliness in this matter , stoop not , though your Life is to be cut off , with all the Comforts , Privileges and attending Honours of it . Fear none of these things ; remember , Mordecai's Reward shall assuredly be yours . The great King of Heaven like Ahasuerus , hath given this World's Preferments into the Power of the great Haman's Spirit of Reason , who is a Prince does reign over all , that your God may see who will hold out in their Integrity , in refusing to be under the Laws , though none greater in this visible Kingdom then he . Now this History I have taken up , and applied to you , to observe in every Tittle , that you , with me your Jesus , may come to Royal Honour and Dignity , by refusing the Beast , and the Dragon's allurings from this visible Babylon . And by adhering with Esther in all sweet Humility , to the Masculine Spirit of my undaunted Mordecai . Thus ye shall rise unto Strength , Glory , and Immortality . October the 29th . 1670. This Morning , this Word so soon a●… I awaked , saluted me , saying , Arise , an●… call upon thy God , who giveth the●… what to ask . From which I preferre●… my Requests , finding a pressure of a●… ascending Power , that carried my spiri●… to view a Place , that was with variety of Colours paved , and there I saw a Woman standing of so amiable a Counte●… , the Complexion so unutterabl●… pure , for fineness and clearness of Skin as no mortal Image must compare therewith . While I was in admiration hereof , a Voice spake , Oh Esther , what i●… thy Petition , thy Beauty hath ravishe●… my Eye : Thy Place is to abide in my Royal Court. A little space after thi●… I found my self mounted upon a Horse●… to be carried whither I knew not ; bu●… I was not concerned at all , for I was fu●…lly satisfied in my Guide . I heard a Cry after me to detain and prevent my going forward , but the Person that took me up , said , Be still , and give no Ear. These are but the Screeh-Owls of the Night , and Birds of prey ; which would stop and steal our Treasure from us . So I was carried on with great swiftness , into a secret solitary way , from out of the sight and noise of all active Creaturely Inhabitants . For it was said , Thus it must be , if you will see a New Creation , with the replenished Life Plants , that grow there all-flourishing and clear , according to the pure Element that is there . At which offer , and upon the terms specified , I for my self , and for my travelling Friend , did perfectly agree , on ●…o proceed , as this our Dove-Mate should us bear upon her Wing of Power . Not fearing to adventure through a Desert state , and to draw off from all Communions , which are of this visible Sphear . For another Voice in my Ear did cry . Depart , and come out , touch nothing , neither mingle your Offerings with Korah , or his Company : who though they may appear with Censers in their Hands , yet do you not them come near , for the Earth doth close upon them as their most visible dark covering . From whom Away , with me , your flying Horse of Power . October the 30th . 1676. Being in my private Ejaculations , this Word sounded in me , All Prayings , Prophecyings , Speakings , are of no validity but what proceed from the Head-covering : which is the Miter-Crown of Purity and Power , which the Unction alone for you must draw down from him , who holdeth in his Hand the Seven Star-Powers to encompass you round , that so no nakedness may be more found upon you . For what is more empty , naked , and void , then Words that are not touched with the Altar-Coal , that giveth Impregnancy where-ever it falleth ? Therefore hereunto watch , and go not forth in any of these ministring Services , without you wrap up close this Nazarite Covering of Strength about you ; for want of which your Labours have been fruitless , and my Spirit hath been under reproach and derision to you ; which shame I am come to take off from you , to whom this Caution I do give , not to be too hasty , to run out , before you have put on your Garment of strength . Better it is to wait in Secresie , till thy Coverting is all finished by him , who in his own method moveth and worketh all effectually ; into whose Mold being cast , ye will certainly come forth a much more refined piece of glorious workmanship , for the illustration of the Spirit 's Ministration . Which Wheel hath by the decree of the Almighty begun to move ; Now see to it , and keep it still going side by side , with the Spirit that is the Life-motion of it , who will plunge you in , to know and see yet greater things , as you can keep strait course with it . Then may you dive into the Seven Star-Pool , which will draw out the last Trumpet-shout , of a God Omnipotent , for a Covering throughout to thee . Who but thee , oh thou Spirit , in the burning Wheel canst work : which for us effect quickly . October the 31st . 1676. Towards the First Day in the Morning , I saw the Dr. as in a publick Theatre , bearing a high Testimony for the Spirit , in a Youthful figure , and Hair grown brown and bushy . Who was acted forth that he bore down many that seemed to doubt and question , what he from the authority of the Spirit witnessed to . Upon which it was said to me , This should be fulfilled in his season ; upon whose rising Day , wait to the fulfilling Joy : From this presentation it was given me to conclude , that the D. should assuredly be made an able Minister of the Spirit in some signal proof of it . Which I sought my God for , in reference to the Glory that would be manifested , through the lifting up the Standard of this mighty defensive Spirit . Whom we do begin already to feel , is so busie again in us , as gives good ground of hope , that somewhat is to be brought forth , that shall make a free and clear place for the Holy Ghost , to act forth his own Power in the Humanity . November the 1st . 1676. THis Day upon Mr. Bromley's account , the Dr. was engaged to speak in Publick , whose Sails were spread and filled with Breath from the Anointing Power . After which I found my Spirit much called into an inward stillness , to find out the original Wheel , that turns the whole Creation about . As seeing all things short ; though they are brought forth in Spiritual Appearances ; they pass away as yet too weak to bring forth the transfigured state . Upon which consideration , I went to my Nights Repose in some heaviness of Spirit , mourning after the Life-working Power , to deliver me from this , & every surviving Hour of Temptation ; importuning for a naked access to the Throne of Majesty , where I might have freedom to open all in plainness of Speech , and to hear without any other Medium , but the Spirit 's Ear , what God would answer to me . Upon which I had presented four moving Wheels of Flame Colour : As they turned , they opened a deep in the ground , which still dissolved , and melted away where ever they went , so they kept on their circling course , having at last no more ground to move upon , all being burnt up before them . A Seraphim with six Wings all covered them , only through every Wing an Eye was seen ; and then the Wheels were lifted up , and did ascend . Then a Voice came unto me , saying , Mark and see , what you must be turned into , if you will see the bare and naked Majesty of Glory . Canst thou think to bear the presence of an Immense Light , that is of such a transparency without a Cherub's covering upon all thy working Wheels . If thou wilt come to the heights of Zion-Glory , come prepare for to be undone in thy own sensitive Life , the very Pillars of the House o●… Nature will be shaken , the keepers thereof will tremple . Man must cease , whe●… God descends into his Holy Place ; these flaming Coverts of the Spirit , will le●… nothing of the Flesh inherit with it . Therefore till thou dost agree to thi●… there can be no possibility of coming in to that great Assembly , where the Mos●… High doth over all Worlds reign , wit●… his Train of glorified Spirits . When had after this manner discoursed , the result of my importunity was thus given to me ; I was convinced what such an access for continuation there would cost . For it was shewed to me , there must be down right Payment , Words would not alone pass . All our earthly Goodness and Godliness was to be given away for this Cherub's Covering , and no longer in the Tents of Babylon to stay ; there to live in the midst of a People of unclean Lips. Now the great thing is , how this shall be brought to pass , for who shall live , when God doth this ? Yet seeing the all-knowing Spirit hath plainly hereof advertised , that so to us it may not come as a surprize , when these burning Wheels shall wholly undermine and consume what it finds of that putrified Earth in us , Oh then I do see the six Winged Seraphim will be our Covering , through which we shall behold , the Lord the mighty King upon his Throne of Glory , according as hath been foretold , and there his mighty Voice shall hear , which now sounds in our Ears , from that Seraphick Sphear . November the 3d. 1676. As I was introverted into my self this Morning , calling over those things revealed , upon the Representation of the four Wheels that eat out the Earth , which it moved upon ; this Word moreover cryed in me , Suffer these Wheels to turn in thee , though it be painful , rejoycing that ye are come to dwell under this Cherub-Covering ; where under abiding with all wariness , the Eagle-Bird may fly out thece in great Might , Strength and Glory . Which Words I took great Observation of , for much is to be understood therefrom , as is to be believed in by us , whom it concerns . This Day in the Evening at our own private Meeting , in which the Lord did much appear with us , it was given me to speak from the new covered Earth , which was once as a solitary parched Ground , but now it was shewed me , that it is now become all covered with the utmost variety of springing Flowers , all flourishing , which will still abide in us , so long as the Water-Courses keep their due springing Tides , with the Spiritual Constellations , opening from the Cherub-Bride , who dwelleth in that hot Beaming Body of the Sun , that reneweth Life to every growing Plant that is brought forth under the Cherub-Tent . Oh here I did see in some few , a fruitful Field or Soil , and a full replenished Garden , which invited him , who is our true Seeds-man in , to view and see , what might be more eminent , and excellent in us , to engage his walking presence with us . In whose company , we do witness the out-breathed scent , of what is planted by his own Hand . November the 4th . 1676. This Day going out , I suffer'd loss , meeting with some scatterings , which for that space stopped the Wheel-work ; which being sensible of , I had no quiet , till the holy Watcher came down , and moved it forward again , clearing all that did clog , and made it move heavily . This Word with an Emphatical Power to me came , saying , Oh wherewithal shall a Young Man cleanse his Way , but by taking heed unto my Word ? which was further confirmed by another ecchoing Voice , a little space after , Regard this as a seasonable Warning . So that from hence , it was fully set home upon me , that every speaking Word from under the Cherubim Oracle , from whence the holy Sound does pass , the Light thereof is to be obeyed in all things . And it would be as the Burning Wheel , refining , and making pure ; for no longer then our Minds and Hearts , as the High-way of the Spirit are cleansed , can I said the Holy One , walk there . For my delightful Pace is through the green and flourishing Path , where on either side Plants of Righteousness do stand , all in their Youthful Statures . November the 5th . 1676. This Morning it was said to me , There was a secret reservatory , where the hiding of all the Armory Power was . Then something of a strong fenced Place , standing upon a Hill was shewn me , which was so high , that it would be very difficult thither , to ascend . Which caused great thoughtfulness in me . In which interim of time , the Dr. coming in to Pray , this Vision passed away , and I understood nothing more of it that day . But while the Dr. was in a very contrite frame , so expressed by Prayer , this Word concerning him was spoken . The humble Person I will save , whose Cause I have heard , and will plead . Which giveth a new Sealing Witness to all former Words , that the Love-Eye looketh still , towards those that are lowly of Heart , taking heed to the inspeaking Word , watching daily thereunto . November the 6th . 1676. This Night the Wheel-motion was very restless in me , to find out this Armory Power , of which I had a presentation , greatly sollicitous was the Spirit of Prayer , pleading to find an entrance into that secret place , where I was assured the hiding Gifts of Eternal Powers were concealed . Which being found , that would then , by a willing suffered-force be fetched out to effect the great and high intent of that mighty Cyrus , who will be raised as that principal Shepherd , to go before us unto this strong fenced Place . Who said unto me , Be still , thy Time is not yet fulfilled to enter this Tower of Strength . There is an Eagle-Bird under the Cherub Wing , which is a hatching , for which you must wait a while , till it is all fletched and flig : that only can mount you up . It must be this Eagle Eye that can fly so high , to face this secret Place , upon which the Sun-Beams do lie so hot , that no other can come nigh her . It is but fruitless Labour , to climb up with a ponderous Body to the top of this Mountain . Therefore keep close , and warm under the Dove's Wing , and your Spirit will answerably grow into the Nature of a swift flight to reach to this place . Which is called by the Name of Shammah ; the everlasting Armory of Wisdom and Strength lieth there to be drawn out by such as can assume the Eagle-strength . Oh hereunto watch with all heed , and keep under the overshadowing Wing , that ye may come hereunto at one Flight , that ye may be out of all further care and fear . This is so strong a Fort , that commands all Worlds that stand under it . They will indeed find the impregnable Power , who do attain the full growth of this swift winged Might . Then it will be in your own Power to scatter and make fly , whatever opposeth you from the Spirit of Enmity ; all which shall be subdued from the Armory of this strong Tower , that henceforth to you who are diligent Seekers shall be opened . Look and see , for the Eagle-Shell is assuredly upon the crackling . November the 7th . 1676. At this time it was much upon my Spirit , to seek and make after that which might evidence not only to our selves , but to the unbelieving World round about us , that the Life-acting Power was with us . For else whereby should we be able to make out our conjunction with the Spirit , but by stretching forth the full Banners of it , as the great Testimonial Witness of the mighty Presence taken up in us ? As I was deep upon this Consideration , this Word from the Lord came to me , saying , What more signal Sign can you desire to demonstrate your true Spiritual Birth by , then this ; that you have not heard of , and seen the Sign of the Son of Man in the Heavens , as Distinct from you ; But behold this is given you , the very same to be ; which in its time , will shew it self to be the Son of God , by and through the Resurrection from the Dead . Till which time , ye must suffer under a Vail , in Conformity like to your Jesus ; who was of no reputation in the World ; as giving him no Credit , nor Honour , till by Death they saw the Vail rent , and the Earth shake ; then they began to be convinced , that this must needs be the God-Man . Even so on thou must proceed , to give witness by thy Death mystically , as he did naturally give proof thereof , by Rocks rending , and Earth-tremblings , which will be at the yielding up of the Ghost . This happily somewhat hath been reached to , but yet there must be an open shew thereof . Crucifixion is a lingring Death ; let the Blood and Water so freely out-run from thee , that may bear Record to all , that thy Spirit is ascended into the Father's Bosom . From whence may be expected thy return , to bring down that Spirit , which will raise that Body , thro which that Signal Sign shall be manifested , that can assume Authority to release , what hath been in Captivity : And ye shall go forth with the Scepter dominion . Ye have but this one thing to effect , to shew out your selves risen from the Dead . Then you will find that every Breath which proceeds from you , is of such force , as to command the whole Heavenly Host. November the 9th . 1676. As I was this Morning cast into some perplexity , about the instability , which I found my self incident unto , that I could not keep afloat upon the broad River , still to swim in the full Stream of the Spirit . But some entervenings would happen to stop my pace , and prevent if it might be , the arrival to that most sweet and blessed Port , which hath been designed for us . I for this called in the High Throne-Councel , to know what shall be done for us , who are sensible of these petty sinkings . When the Lord hath given the Word to come after him , though it be upon a boisterous Sea , could we steer our Course upon Faith's Boat , the floating tossing S●…a would soon come to be Calm . But oh ! my staggering Spirit is not to such a steadiness come , as with my Jesus all like a Spirit there to talk with him , who may yet now again be seen to walk in the deep Ocean . These things being the matter of my Meditation and Consultation with that Word , which was to me very nigh , it suddainly cryed within me thus , What stability can ye come unto till the four Winds are with-held , which awaken the old condemned Life in all its Essences . Then was presented a Hand from under a Wing , which knit up these blasting Winds , that they might not hurt the new replenished Field , out of which are expected the Seven Years Plenty . Then hereby I saw , it was only this strong Eagle-Hand , which could the rough East-Wind stay , that caused those swarming Flies to b●…z and make a noise , sucking away those Honey-Dews , so soon as they do fall . It was also further noted to me , that these Winds were of that evil consequence , as to put to wreck the Sailing Ship of Faith , whereby all the out-ventured stock of Life is to be brought in . These four Winds were also named to me ; as 1 st , Wormwood . 2 dly , War. 3 dly , Anguish . 4 thly , Destruction . These being let loose , did blow up the Natural Senses , breathing fresh Life every moment into them , So maintaining the Spiritual War. For so long as the carnal low Sense liveth , and is hereby revived , it will be active after many a deadly stroke , to nullifie that supersensual Life of Revelation , that cannot take its place , till these Life-breathing Winds be bound up . Then was shewed me an Engraving like a Seal , with the Emblem of an Olive-Tree with three branches , and it was said to me , When ye are Sealed with this living Print , you then shall know a fixed Life . These Winds can no more hurt , if once they may but stop , till ye are feelingly impressed with this Olive-Tree . This is another manner of Life , then what is subject unto Mutability . For what is greater then for the Life of the Holy Trinity , to be appropriated penetratingly by way of Sealing ? Now for this great preparation thereto , is required the one pure unleavened Lump , all passive without Life , to receive the Impression . Which accordingly was performed , by the overshadowing of the Dove , that gave the living Witness of being Baptize into the Name of the Father , Son , and Holy Ghost . By which the Contrary Winds were restrained , that they could not blow up the dark Mists and Fogs any more . So from hence feeling in me a pure Serene Calmness , the Powers of the Eternal World did let fall sweet pleasant Dews , from which the Fruitful Sharon did spring , to entertain the Trinity , within the circumference of this holy Ground , which is now so strongly enclosed , and fortified , that nothing common or unclean can pass hereunto : for the pure Winds from the Heavenly Element gave forth a new fresh Air , all clear and bright ; so that in the Light thereof , liberty was given for Holy Walks , as in a Supercelestial Region , there to take up the Souls true Central Rest. Even so sweet Jesus , never let me venture out , lest those perilous Winds should me overtake ; to unfix me out of the even Temperature , wherein all stability will the Mind most safely and securely Fix . November the 12th . 1676. Now upon this Sealing opened and enlarged the great Mystery of the three Heavenly Witnesses , which gives light to the Understanding , and makes it capable of knowing and comprehending the Souls true Originality ; as to what it was , what it is , and what it is to be : what it was in its first pure State , then how it fell , and lastly what it is to be , and after what manner to be restored . In which three Particulars these Witnesses do unfold themselves , and bear Record ; but the chief and principal of these is the Third , or the Restoration ; whereby God raiseth the Fallen Tabernacle , going forth in a new Creation and Formation ; to produce a suitable Habitation for himself , wherein the Father doth in the first place record his own Name ; which is demonstrated in opening a Flood-gate of Love ; expressed in the Gift of his Son ; not only to be born for us , but be born in us , bearing witness that we are hereby passed from the Misery , Death , Curse , and the Wrath of God , into the Liberty and Similitude of the Deity it self , wherein the Righteous and Immaculate Nature of Jesus doth spring as the Lily in the Valley . For it is not a bare Record or Report of these Witnesse , but it is an essential Body . All-Deiform , which is a Record that can never be obliterated ; for that the Holy Ghost is the sure Pledge hereof , which doth keep alive this Impression , by his continued Motives and Operations . So that what is Invisible in the Heavens , is made Visib●… to the Dove Eye , through which thy Soul hath its Seeing By which Seeing it is marvellously enflamed , and affected , with those Objects that so beautiful , excellent , and enamouring are , that do wonderfully take the Mind off from these low Animal and Natural Things , the Super-celestial Life being raised , and employed altogether upon what is so ineffably Joyous and Glorious . For thus the higher Heavens are brought down by this Trinity of Witnesses , into the habitable part of Man's Earth . November the 20th . 1676. The Ternary of Witnesses upon the Earth , answering to the Impression , from the three Branches of the True Olive-Tree , were now heard to give in severally their Testimony , agreeably with that which is given in the Heavenly Places , in order to the bringing about the greatest and highest of all Ministrations , which is that of the Holy Ghost ; and to the compleating , and defending of the Kingly Birth , from the Virgin Woman , which the Dragon ever watcheth against , to destroy it . And hence was it given me to understand the several Offices and Business , belonging to each one of these , to make ready for the Birth-Day and to protect this High-born One from the raging Floods & the tempstuous Winds of the Adversary . The Spirit 's Work is to reprove , convince , exhort , counsel , caution and comfort , in order to the carring on this great Affair . The work of the Water is another witness , as you find it in you , as a bubling Pool , cleansing every part within , that so not the least defect may be found in the Matrix , whereout the Birth must open . Then the Blood is a great Testimonial Witness and Evidence , as in a mystical manner conveyed , tasted , and drunk down by them , that do carry the matter of this Birth , for it doth produce a vigorous Life , that will be known and felt , to refresh both Mother and Babe . So keeping all these in their several acting-Properties ; they will be the clear evidence unto thee , that the Ghostly Birth is working out it self . Therefore with these three , let thy Will-Spirit agree hereunto , to throw out every misconceived thought . For now all things must be new again , by the Father , Word , and Spirit , through this new Birth wrought . That ye may come to a mighty Record among the New Jerusalem Stones , where all are waiting this rising day to see , because it will fix in thee , an unknown Liberty both in Spirit and Body . November the 21st . 1676. It was also further expresly opened unto me , that we were at present brought thus far , as to witness these three , as Spirit , Water , and Blood , being Witnesses in our Earth , which did fore-run the Ministration of the Holy Ghost For they must go before , as the Ministration of Jesus , who came by Water , Blood and Spirit , that is Death , Life , and Resurrection , from which he passed , and so must we . As he did bear our Record in Heaven , which will be a different thing , though agreeing to one and the same end , as thus , the three first make way , as the Water-Baptism into the Death , the Blood into the Life , the Spirit quickneth , and giveth a Body of the Resurrection . So the Ministration of Jesus hath its twofold Use upon us , in order to the second thus , which are to bear Record , as the Father , Word , and Holy Ghost in our Heavens . So here is to be understood the rising Degree , or changing from Jesus in Spirit , to that degree of Unity , of Father , Word , and Holy Ghost ; all which agree to enter into a Virgin Mind , thus prepared , and in it after a high Mystical mauner themselves conceive ; so as to include them as one only Being ; contracting the Virgin-Will and Spirit with it self , hereby becoming one inbred with it , as that Heir , who was darkly prophesyed of , in Micah's day , who said , the glory of Israel was to come unto the Adullam , the very pure Tabernacle of the Virgin-Nature , born again of Water , Blood , and Spirit , so made indeed a meet reception , for this holy thing to be sealed up , as in an unknown Pavilion , or hiding Place of Strength : which must be till it hath attained every measure and part , to the growing big , and filling up the Birth 's place , with Breasts full of Milk , the Spring Word of the Spirit diffusing into them , the natural course of the Bloody Issue of Sin also stopping , all which will be evident Signs unto you , that are still apt to be questioning , whether this Ghostly Birth is in you forming . Therefore be still and wait , for that great travelling hour , that is to come upon ye , before which sometimes ye will be in Pains and Heaviness , because ye may meet with many a throw of Temptation , all which will work the Birth forward , therefore be not dismayed , Oh Daughter of my Zion , so long as thou walkest steadily , not going out of Sion Court , where you are to wait at my Council-Board , to enquire what shall fore-run , and be in that travelling Hour , which will make great Spoil of the Mortal Shell , which must break away at this great Birth-day . Therefore look and expect this will make a mighty alteration , for the Heavens will rend , that the Throne-Spirits and Powers may descend , as helps and Guardian defence , and Witness-bearers to this Sion-Birth . For which great Provision is aforehand to be made , to answer to the greatness of the Sion state , all of the rich concealed Furniture , and Golden Cups , Pots , and Vessels , at such a time as this will be brought out , with all the rich Robes for those to wear , who do attend upon this Birth . Great and mighty Preparations thou dost see , are hereunto expedient for to be . Because this World is so blind , ignorant , and unbelieving , that it will be no less needful to rebuke by all high and Spiritual Magnificency , in the very height of Sion Glory , and to outvye hereby , not only vain pompous Glory , but those Abominations , and false exalted Ligh●… set up in Temple-Worships , as no better then false Births Coverings , which will not be removed , till this mighty Standard of this Holy Ghost , come to be lifted up , and set upon the top of Sion-Hill in Visibility . November the 22d . 1676. I saw as a Preludium of this rising Birth of the Holy Ghost , a bright Firmament opne , and all dignified with splendorous Stars , some much more blazing then others . And one Star encreased , so great as it became like the Body of the Sun. Which Vision was thus opened unto me , after some days being called over in me , by a fresh vivification of Spirit , that shewed me , that the one Star , which I saw so suddenly encrease to that largeness , as the very Body of the Sun , it was the Virgin-Woman , that was all to be encompassed , with the Birth Light of the Holy Ghost , which would arise out of that Orb , at which the rest of the Stars , that did encompass it , should shout for Joy , and be Witnesses ●…hereof , at the opening of this greater Day-Star , which should enlighten the whole Earth . Oh this left great Amazement in me , provoking to some travelling Sorrows , for to see this mighty Wonder ●…rought forth , as in Vision , so existently in that Star , who is hereunto by the Omnipotency elected . A further Confirmation hereunto , was the Idea of an Ark , that was shut up , floating up and down , not upon muddy , troublesome Waters , which once covered all Mountains and Hills , whenas the Deluge was upon the Old World : but these Waters were pure and healing , like the Waters under the Threshold of the Sanctuary , that where-ever they came , quickned unto Life . And it was said to me , Behold the Dove is in the Ark , and will be this place of broad Waters , that shall cover the Earth , no more to kill or destroy , but to save alive , according to the New Covenant , that all shall know God from the least to the greatest . When out of this Ark the Dove shall flye with the Everlasting Gospel , as the Olive-Branch which carrieth in it that oily Property ; we will kindle a sweet Fire , that can mix with these pure Waters , and not b●… quenched , but still maintain servent hea●… to declare and speak , as indeed from a Cloven Tongue , that may tinge , where ever it sea●…ters such high enkindle●… Breath abroad . Ah , Words of such a●… ou●…flowing Power , will carry force to purpose upon the Hearts of the prepare●… Hearers , to whom this last Trumpet by the Dove shall sound , Blessed is that Ark where fresh she will out fly to pronounc●… Salvation , Peace , and Good-will fro●… on high . Fear not , but believe , such a●… Ministration may be nigh to those , who in this new fram'd Ark do most closely and obscurely lie , till the Birth-Doors shall come for to be opened by the strong Angel. Know upon every Door , here i●… a several seal , to the number of seven to which belong the Seven Spirits . Up pon every Opening thereto watch , an●… stand still , till Time's Number is finished for the going forth upon the broa●… Water-floats . The glorious Lord , tha●… hath been hidden under this Ark , is now for to appear and unfold what the Seve●… Thunders hath foretold of Ages past For which saith the Alpha and Omega , do hereunto call you , whose Hearts are right and perfect to me , not only these ●…hings to know and see , but Eminent In●…truments to be for me , by the bringing ●…orth a new , and more excelling Gene●…ation , then yet have been existing . November the 23d . 1676. In the Night season , I saw my self , as ●…f I had been transmuted into a Bird of great largeness , like to a Hawke ; and found all my sensible Faculties and Understanding in that appearance , sluttering in an Airy Region , and this Commission Word I had , Go forth , and take a Prey , which attempting , I found a whole . Flight of Birds , in some way of resistance , I being alone , they thought they should have encompassed me about , and so out-mastered me . Then I called for my Bird-Mate , who was immediately , as in a large flying Body with me , and so we jointly commanded the whole Flight of the lesser Birds in that Region , and then they voluntarily came to shelter under our Wings . And methought it was a mighty Change , which I did not know how I came into , but all Care , Fear , and Sorrow were fled away . I did feel during this time no low matters of an Earthly Sence at all to touch me . I did during this time , feel also another sort of Birds like Bats did us pursue , which could not hold out their Flight , because of the excessiveness of this Light Reigon , but down again did fall , and again would strive to rise , blindly , to trouble and hit against those who were winged for to obtain the Prize . December the 4th . 1676. Look back to November 23. 1676. and there is the Vision , and here is the Interpretation of it . THere was much from this Vision manifested to me , first was , that this shewed , there must be a passing out of a gross , ponderous , heavy laden dark Image and Body ; for in the pure Airy Region , only Aetheral Spirits in Winged Bodies of Power could live and swiftly move . Such a Translation it became us to wait and look after , that it might be really accomplished , as the Figure doth call up to . For it was said , this must be till we come this Change to see , all to be in the very Body , by virtue of that Crystalline Stone , that formed must be within , who to its own Clarity must sublime us throughout , before we can go forth , like Eagles to mount , and to take our Prey . As to the resistency which I saw it , was thus to be understood , that at the first going forth , though thus impowered and spirited , yet it would not be understood by the very Elect , who were to be gathered to that Region : for something of Reluctancy there would be , till further confirmed by another Witness , that also should wing up in Spirit and Powers , And should marvellously draw and gather in the Scattered , who to Wisdom's Ministry do belong , which must prepare for the state of Mount Paran , and so for the New Jerusalem . Then queried I further about the last Flight , who were so few in Number , yet very troublesome , blindly lifting up themselves against us . It was shewed me , that there were dark sensitive Spirits , whose center was in the dark Holes of the Earth , that had some particular knowledge and relation to us , while we appeared to walk with them after their Similitude , but being herefrom changed , and something being formed in us , that hath given us a Winged Raise , and so made the Separation and Alienation , they would pursue to bring us down , that they might know us in their own Likeness , for in this Transformation they cannot , without they could come to be , as we are . Which is impossible , till the Holy Lump in them be made , and they be separated for this state , from all low things to live , whereunto we are called and appointed to live in the Ghostly Body , where we shall meet the Lord our Bridegroom , in the Airy Region . This Word much followed me , The Birth in you is the Son of God , but it doth not yet appear what it shall be : when as it shall work quite through , expect great alteration , even unto Transfiguration . At which I rebounded with this Answer , Ah Lord , how thick down do flow thy Prophecies , but what makes the working Wheel so slack to effect this mighty thing . Then said the Spirit in me , Thou art in haste , before the Earthly Mold be laid waste , not considering that ye are but come unto the restoring Ministry , that is preparing for the Birth of the Dove , out to fly , that carrieth all Wonders in its sevenfold Eye , which is your Lamp within , that getteth formation by degrees . Therefore it is not to be stirred , before it comes to its full Age : all that you are to do , is to drink in , what is brought to Hand by its Virgin Mother , for daily succour , as the Word of Counsel , Caution , and Direction , which is at present ; all which ye are to expend upon , for stay and strength , till its Birth-Day shall in and through you break . December the 5th . 1676. In the Night in my Sleep , the Accuser , and watchful Enemy assaulted me hard , upbraiding me with false and deceivable hopes , that I had in this Ghostly Birth ; demanding , why we should more then others in the World seek for it , that were left in the same common Faith with others , ever since the Holy Ghost withdrew , which was not again to be born through any one in Flesh , according as we looked for . Then this Word was present with me to repel , Oh get thee behind me , thou Spirit of P●…dition , that goest about to pervert Truth , and wouldst make void the Love's Election of God. Knowing well thou standest not in his Counsel any more , but art afraid ; nay , it is thy terrour to see Faith risen so high in any one , as thereby to conceive such a mighty Birth as this , that will so rise , as to overturn thy Kingdom and Reign , that hath been so long in the Earth : for hereby cast out thou wilt be . Therefore we will not doubt , nor throw away our Confidence , because the Birth we trust to , hath already upon it , the Foundation-Seal , being already named , which cannot be obliterated , without it be by yielding to thy daily renewed subtilties . Which as in the day of Eve , so again thou wouldst be prevalent ; storming high , so much as thou seest the Day grow nigh , of overturning the Babylonish Captivity . Much contest I had of this kind both sleeping and waking : One thing more I remember was his charge , that he some proof would see of the Father's Almightiness from his Birth in us . With that I roused up my Faith , and said , that thou mayst . & wilt , unto thy perpetual downfal : therefore away , depart with all thy Wiles from me . For I will no more give Ear to the underminings of such a Serpentine Spirit , who would circumvent me , in the process of my New Birth after the manner of Jesus . After this I fell into Sleep again , towards the Morning , then I felt such bitter Agonies in my outward Man , as if my Life had been just parting asunder , and throws and pains , as if my Back had been cleaving in two , which awaked me . And I was amazed , when I came unto my self , that I found all was so well with me : for I perceived the Evil One had beleagered me in his dark Magick , but could neither hurt me in Mind or Body . The watchful Eye of my Jesus being vigilant to preserve me from his Fury . December the 6th . 1676. After this Conflict , I waited to understand the meaning of this terrible on-set upon me , and it was thus spoken in me , Satan hath desired to winnow thee , and watched his opportunity to surprize thee , while the Animal Life was reposed ; and might he have been permitted , he would certainly have undermined the Virgin Birth , by overthrowing thy Faith. Which is the very Life-pulse of this Birth , for if that stop , the Life soon grows weak , therefore still maintain , and keep up that Faith , which is the material matter of this Birth , that the Evil One hunts to destroy . For could he make void Faith , he well knows , that is the very Basis of the New Creation-building , and thereby would throw down all , what ever hath been wrought . Consider , oh ye upon whom this Probation time is come , which will be the Birth growing , that you carefully provide , and gird on this defensive Weapon , oyling it well , that no rust on it at any time be found . As it is given you to believe , so mind to stir up this Gift in you , remembring what all precious Faith hath done in this World , through the very mortal Case . Nay , as ye read , the very Visible Creation was brought about , by the Word of Faith , and can be no otherwise Restored , to its first primary Purity , Liberty and Glory , but through the rising Life of Faith. Of which the Serpent's subtilty broke the Golden Chain , and cut that Silver Cord , which held up the Paradisical Creation ; by introducing his Temptation into Adam . Who hereby broke his Faith and Covenant with his God. Now then by one Man's disobedience to the Faith , all became faithless , by which then it was impossible to retain the similitude of God , for hereby he lost the use of the most holy generating property , and brought forth strange Births , as ye at this day do find the sad effects thereof . But now yet once again , an open Birth-Door is set , for Wisdom's Life-Seed to enter in at , which shall bring forth a new Creation store , much excelling all the Births that have gone before . To which good thing , so much prophesyed of , give great heed . Marvel no●… that the accursed Serpent's Seed is so enraged night and day , his Venom to let out : it is because he suspects thou art designed for some eminent use , through that principal Birth , that may be a means to ransome many out of Turkish thrall . Therefore at this Animal Life he did strike by his wounding Dart , but I thy Jesus stood with Faith , the Weapon Balsom , nigh , thee to heal . And will not fail thee still to guard against his Wiles ; keep but my Faith , and from it do not shrink . And so give charge to such , as engage with you upon the same account , and you will see certainly the issue of that Birth , that shall most perfectly restore the fallen Creation in your selves and others , in such a way , as yet no late President hath been , since Immanuel's Birth did descend . December the 7th . 1676. In the Night season , after some rising Ejaculations had ascended , and I falling into a Sleep , I was suddenly awaked , as if some Person had been in the Bed with me . Which in some kind of fear I rose up to see ; but saw nothing , so lying still in the consideration a little while , I felt sensibly a Hand all over-spread upon me , with an influence of great Heat , at which I marvelled what it should signifie . Then this Word spake , saying , Fear not , this Hand is stretched out , for to encompass the Birth , and by the Heat to fix the Life's impregnancy , that it might be past the Dragon's power any more for to slay . Who cannot cease to watch it with an Evil Eye , for which cause I have overshadowed thee with my Airy Body , which may bring forth accordingly , as Faith shall operate in its own Mystery , which is the great thing whereby the Parad●…sical World shall spring again , without toil and care . For this cannot be , until such a Birth be brought forth , that hath all Faith to go forth with all Power , as without guilt of Sin ; for that quencheth the Seal of Love , and Bird-limes the Wings of Faith , which is also a twisting Cord to bind down its Eagle-Body : but it is able to free it self from all , that brought it under the bondage of Evil. Now this renewing Birth , set your Minds fully upon , for it will be to you , the Noah that will comfort you , by restoring a New World from which the Curse will fly . I your Jesus must abide in my Heavenly Reservatory , till this Birth in you grow ripe , for it is the Elias that will come in another , and more perfect Ministration , then ever yet hath been , that must prepare for the Coming of me your Lord from Heaven . Who left this Work to be accomplished by the Buth of the Holy Ghost , which was to bring forth the most perfect Restoration , that so you might come to know Elias track , through the burning Chariot , for Translation . It will certainly fall upon the Lot of some one , or other , that are hereunto predestinated , to bring forth this mighty Elias in Spirit , as the first born in Wisdom's Day ; to go before , and overturn , and make ready for my absolute Reign , yet to be in the Earth , in order to the New Jerusalem descending Glory . Therefore take heed , be circumspect , believing this Birth for to see , wing up your Faith , and Pray , and travel mightily , that ye may be those Worthy Ones , to bear a Living Testimony for me . For a great and weighty Government will be entrusted with you , when Wisdom's Birth shall be fully ripened : for a much more glorious state then that of Solomon , shall be established upon the Ghostly Nativity . Instead of a Terrestrial , there shall be a Celestial greatness of Dominion , from this Birth-Lily springing , that hath like the two Witnesses been long slain in the Seed , and buried over with Earth , so as forgotten in the World. But now expect the raising of them up in each of you , who shall stand as Olive-Trees before me , still naturally flowing out with your Golden Oyl ; it shall not be as formerly , by way of Gifts now and then , but this Fatness and Olive-Sweetness shall spring out of your own Root , being hereinto fully changed . Then will you know the constant and fixed state , and no more want your Eternal Bride and Mate . December the 9th . 1676. A mighty Saying was ecchoed to me , brought forth out of the Counsel-deep , pronouncing it should be our Lot , to live by the Sword and Bow of Might , by which Jacob of old took great Spoil out of the Hand of the Amorite . Which was thus opened unto me , that this Word came to me , to let me understand , that our Blessing and Portion would come in by meer Conquest . For thus said the Holy and True , Behold and see , here is the Gift that I give to you , as a Father's Blessing , which is the Sword of my Spirit , and the Conquering Bow , whose Arrows are all of Gold : with these expect ye must get your Living , and also bring , into me , your God , your worthy Prey . Now therefore gird on this Sword , that is so richly oiled with the purest of Unction , and go forth all prosperously . It is not only a defensive Weapon , but it will cut down and destroy ; and resist every Balaam Spirit , which standeth in your way . None ever was possessed of this Sword , but that strong Potent Will-Spirit , that knew the Way to the Golden Pool of Oyl , there still to bath it , whenever occasion is for it to burnish , and display . The sight hereof will cause all about you , to stand in fear and awe , when they shall see you are so God-like , armed with strength of Power , which is so commandable , that all resistency will fly away against it . Oh this is that Spirit Weapon , which makes riddance first within thy self : it will suffer no Amorite , or Cananite near its Borders to dwell ; But Gideon-like make havock , hew , and cut down every Grove , where false Worships hath by blind Zeal been set up . But verily the Day is near , for the Sword of the Lord in Gideon's Hand to appear , which will make a quick riddance in the Earth . The Lamp of my Spirit in your Earthen Pitchers is now seated , though the time hath not yet been for them to shine out , by reason that the Olive-matter of the Holy Ghost is not yet come to that Perfection , to sound forth the Trumpet for the total Victory , over all Centers and Worlds , which shall certainly be conquered by this out-going Birth . But while this is perfecting , here is Conquering Work , that ye may not sit idle , but now to go on every day , somewhat to effect . Therefore another Weapon is given into your management , which is my Covenant Rain-Bow , which will be to you of great consequence , if you have skill rightly for to use it . The use of an Eagle Eye , that may this great Birth-mark espy . Here lieth the grand deep-sighted Wisdom to shoot forth such a Golden Shaft as may hit , and thereby make way for Wisdom's first-born to come forth , through sending out this mighty Arrow of all precious Faith. Nothing like this you will find , will be of travelling force to help you out in your Births Agonies , which upon you will come , before you can imbrace this Ghostly Body imbodied with a Soul and Spirit . That will spring all a new , from the creating Word imbodied in a corporeal shape . Which for a time shall remain a high degree of Wonder : For to see the Ghostly Power to send forth through contemptible Humanity , that high scented Breath of Air , which may be felt , tasted , and smelt with whom it is resident . Then this Question in me arose . Ah my Lord , when shall these Powers be set awork , so as the doubtful in Heart may somewhat hereof see , and we thereby from all upbraidings be set free ? I was thus answered , The Day is not to be put far off , for now is the acceptible time for Salvation to be wrought . There is conquering work still to be done within , the Flaming Sword must cut down every Briery Root , and burn up every Thorny Thought , which do near this Lily Birth spring , and vanquish all vaporous Clouds that thicken the Heavenly Air , with all the gross Animal Life of Sense , which is the greatest of Impediments . It is that Esau that holds Faith's Birth by the Heel , that it might not break forth . Therefore in the strength of Jacob's Angel , do you strongly wrestle : for by his Sword and Bow you must make your way , and Conquest gain , that so you may command both the Heaven , and earthly store . For Heirs of all Worlds ye will be : then gird up , and go forth all armed ; the munition of the Spirit is with you , so as nothing can harm you , who carry the precious and essential Root of Life in you . Even now , while but in it its Younglings day it is , yet it will be a defence of Glory , that now and then will sparkle through , by which it may be known , that in you is intombed a Precious Stone , a White Stone , that hath the Virgin 's Name engraven on it , which must be for the Lamb a Spouse and Bride . Therefore the Cry of the Spirit is , Prepare , make ready , and Pray fervently , for your Everlasting Birth-Door to open , that the Heir of Glory may enter therethrough : Even so let it be . December the 10th . 1676. The sweet living Pool this Night was mightily opened , and stirred by the holy driving Spirit , that brought choice and super-eminent good things , out of the high Kingdom 's store , saying also to me , Come , tast , and see , how you like the Heavenly Country-Fruit , that is ripened from that unmixed Element : Draw up unto my Table , for you shall sit with me , after the manner of a Spirit , and eat such things as are set before you . For I , your Lord must take special care to feed and nourish those , that are with Young , with the highest of Birth degrees . And indeed I did according to this Salutation , find a sweet and pleasant tast to my Spiritual Appetite , and a satisfying fulness . Hereupon followed an occasioned great enlargement of Soul-magnifying in Prayer , which at this time was more then usual , mingled with an oily Incense . Which feeling , I took all advantage to put forward , for the holy Birth-issue in each other , who were noted in the Life-Book , as was at this season asserted to me , with many other Words of signal Favour , that so we might have no cause to repent our Choice , in being professed Traders , for Wisdom's Merchandize , which would turn to that account , that we should not be ashamed of , though now for it under disrepute , as not understood , or known , but God will reveal us in his time . After I had prayed , I was encompassed with white waving Clouds for a good space together , with this Word , So shall ye your Lord in the Airy Body meet . Therefore we must be all pure and clarified , and constituted in and through the essential Birth of Life for the fruition and sight of the Flaming Body of Light. December the 11th . 1676. This Day this Word came to me , I thy original Sower am come into my Garden , to see what wanting is , to make up the full Beauty and Glory of my Husbandry , in your most refined and separated Mould . I see you are careful to keep it , for a higher degree of Seed ( as not being satisfied with what is sown and sprung up ) though there be many young and fruitful Plants , all Plants of Righteousness . Yet here is one principal Tree that is wanting in the midst of these , to grow for the better feeding and establishing of these . All which are worthy of acceptation to me your Spiritual Sower . I am come now to that Plantation , which I can call my own , where the Virgin Lily of Faith , and the blushing Rose of Love , and Marigold of Hope , and that sweet-scented Violet of Meekness , and the Cordial Gilliflower of Patience , and the Honeysuckle of Abnegation to all whatever proceeds from this cursed Earth , all these are pleasant in my Eye : Ye being found faithful an●… vigilant in these , behold one reserve I have yet more for you , who are beloved , as the most principal and weighty Seed , which is from the Olive-Tree , a Berry hereof I bring , to let fall into your selected Ground . This is that from which ye may expect an Olive-Tree to spring , that will feed all the rest , from its oily property , which will flow not by constraint , but voluntarily , and will all these Plants re-establish and refresh , as shall be felt in you , as Witness-bearers hereunto . This is that Olive-tree which emptieth it self forth upon these several Plants , being higher graduated and enriched , containing in it the all fluent dispersive Life that ascends upward , and again flows downward with oily Dews . Which as a Mist Waters the whole inward Ground for a daily flowry Spring , that I your Lord , may walk in the midst of these fresh scented ●…lowers . For as much as they were weak in themselves , and apt to withdraw and dye , therefore I have sown this pure Olive-Seed in the midst of them , which will arise to fulfil and perfect what the several Seeds Births have left behind , and short of bringing this to effect . For this Life-Tree acteth all free , because it hath in it self all-sufficiency , not by a forced Might , or constraint in Contest with a contrary Birth of Life . No , in this Olive-Tree , there is no such dividing property , it is from the one pure and perfect Essence of the Deity , which never ceaseth till it hath wrought out all Contrariety whereto it comes to be a fixed Root . Now then try your selves hereby , for thus it will work , to give proof that this Seed is of the right Olive-kind . It is indeed come in you withal great Love to restore ; therefore as the thirsty Ground open wide for this pure Oil-Olive to drink in , that so all Sin may be cleansed out of your Ground , for this Original Righteousness to take place , laying the old Foundations waste . Whereout the false Births Seeds so plentifully did spring , to which a stop must be verily be put . For though every Fruit of my Garden-Plantation in you have had its opposite , suffered to spring up by it , yet it must be so no more , after this Anointing hath throughout searched , and drenched every part , that belongeth to the new formation store . December the 12th . 1676. Being still followed with fresh Manuductions to wait for the Manifestations of what is yet but in us as the Spring , I was opened in my Spirit to be very sollicitous , that we might be of that account with our Lord Jesus , as for to go through this Birth in all its gradual Perfections , till the Holy Ghost should absolutely have a Throne in us . Upon which earnestness , this Word came to me : Where two are agreed to prosecute , what hath been predicted with the particular Love-design , it shall certainly be fulfilled in its Day , and in God's most glorifying season . Therefore unite , and strengthen each other , from the Oily Might which shall upon you still encrease , till that great Blessing you seek , out of each one successively hath its proceeding Volatile , according to the Nature of a Spirit . Who out will fly : no curb or restraint upon this Birth Power shall lie , when found all of one sacred Matter and Mould , for the holy Breath-Spirit to move and raise up to its own A●…ry Sphear , all in a body of Light and Spirit pure and clear . This may only be called the true redeemd state , that delivers out of all Fears and Sin-obnoxious Cares , into the highest Liberty , where all free access into Mansions of Glory , may by the taking Wing from this everlasting Birth , spring , and so enter into the Holiest of Holies . This only is possible to such who the anointed Shield of Faith do bear , that will not be daunted nor quieted , but ride on upon the mounting Horse of this Spirit of Faith , till ye may cry over all Victory . For of all that hath been said of this Birth , verily this Faith is the Sum & out going Power , that will make the Passage , and reach God's Omnipotency . December the 13th . 1676. In the Night I had a bright shine all about my Bed , which was signified to me , that as without , so it should be all Light from the seven Oily Lamps , that should be as a covering Flame to cloath the Virgin Woman , who should be impregnated with the Birth of the most holy Seed of God. Then queried I , who this Woman should be ? It was said , the Name was known , and written in one , that was to be of a perfect Heart , meet for high and Heavenly Converse , and so thereby contract a Sun-shine body of Light , Crystalline and clear , to wing unto the Heavenly Sphear , which is the Habitation for Spirits of Light. This Woman that is certified of by John in the Revelations hath not had its fulfilling Prophesie to this day , therefore yet to come , as it was in Spirit said to me , and that the pure and perfect in Heart might come this Woman to be , as the Wonder of all Wonders , which hath been since Time's Creation . The Birth of Jesus was great and marvellous , but this shall far excell it , because it will be of such high extracted Quality , as no Terrestrial can or shall see its God-like-form , but as its going forth may be felt and understood by Effects , to be indeed the Birth of the Holy Ghost . Then I further started this Question to my Lord , and Spiritual Informer , Whether this Birth should distinctly be manifested from this Sun-like Creature ? that is said to travail with it to bring it forth . For this Objection arose in me , that the Virgin that brought forth Jesus in a Fleshly Figure , she remained still the same , no transmutation came upon her , no more then upon others only living a holy Virgin Life , but no matter of Wonder after Christ's Birth wrought , a●… by or through her have shone forth , but all still by the Birth that proceeded from her . Who in that Day gave proof by Miracles of the pure Deity working through Humanity . This great Question was thus resolved me , through the Word of Life opening , which testified as followeth ; True it is , that in the humane Birth of thy Jesus , there was a visible shew of distinction , because of the Corporeity which then was needful to be born ; but in this case it will be otherwise . For this is a Birth of meer Spirit without any commixture of Humanity , only it will pass and act , sometime , through this Virgin Humanity , which it hath chosen to be its Birth-Womb or Temple-Body , whereby it may act its Deeds of Wonder , answerable to its Birth-Deity . So that here the Mother of the Virgin Birth will be more dignified and honoured , then the foregoing Ministration in the Birth of Jesus was . Therefore an oriental bright flaming Garment is allotted her , with a Crown beset with Stars , plainly declaring , that to her is given the Command and Power to bear sway within the Celestial Region , and by and through that near relation , and conjunction with this mighty Birth , when born , to go forth to seal , and save the Nations , that shall bow to its Soveraignty . For this Birth consisteth of marvelous Power , none can its mystical Being sound or find out , for it operates in every Creature and thing after a Magical manner . And in this one pure Virgin , she will first unseal that everlasting Source of ●…reasure , and therefrom distribute , according to the degrees and measures of the Holy Ghost , who shall give his quickning Powers first in them , who for this successive Birth , have their Minds purified and refined . For this a touch-flaming Stone there is , that will inkindle Life in each one , as its pleasure shall to introduce it self most free . For by way of Birth it will grow , in all that hereof shall participate , and after like manner generate . But oh here will be the great thing , who shall be counted worthy , to be the first of this Ghostly Generation for him to begin withal . December the 15th . 1676. This Word came , Behold yet , and see , here is Birth-prize within your most pure Womb-Hearts now laid , there is no prohibition , but all Love-Emanations , and Incitations by Spirit-provocations , to put you upon the believing the possibility thereof . And know for a truth , that this Birth will go forward , and grow mightily , if you do but keep to these two Rules , and observe them nicely : The first is to eschew drinking out of that Cup , wherein is mingled very subtlely Red Wine , that is sugar'd with all sweet sensibility , that flows readily into this Wine , being from the strange and Wild Vine . Therefore it must be refused , in regard of the evil Consequences that do attend it . For the Poyson of every earthly Essence is mingled here withal●… which contributed , doth feed up that ol●… Life-Birth , by which this is warned to depart out ; for what doth feed up the one , doth starve the other , they cannot be Twins in this sanctified and holy Vehickle , which only is allotted for the Nazarite . For whom a choice and particular provision is appointed by the Father of it . Now charge in special to yo●… is given , who herein may be concerned that you henceforth refuse to tast an●… of their delicious Fruits , that do sprin●… from the neathermost part and lowe●… Region , for they are all crude and sow●… for want of that kind way of ripening from the everlasting warm heat of th●… one blessed Element , which by givin●… proof of your Fear , Love and Ca●… herein ( lest thereby this Holy Thi●… should suffer ) ye must faithfully abstai●… from all her crude earthly Fruits , the may ye hope firmly , and claim bold●… Stores and Supplies out from the Tre●… sury of a God all-sufficiency , that wi●…l most marvellously excel all of this earthly growth millions of degrees , for Vigour , Strength , and Pleasantness ; That for the nutriment of this holy Birth-Stone shall be conveyed , though unseen , yet tasted and felt , by them that shall carry this Birth in them , till it cometh to its full Number and Date . The second Rule that was given us strictly to observe was this , alluding to the Woman in the Revelations , that was cloathed with the Sun , before she brought forth , signifying to us , that Clarity and Virgin-Purity was the signal mark of such as should her personate , in the Heavenly state . Therefore what less will become us , then Garments of Light , having no streaks of the Night of Darkness upon them , as it is written , all Light in the Lord. Who is our fine Linnen-Righteousness , to exercise the simplified Nature of the Virgin-Spirit , who this Birth is to bring forth in the World. Then also I had this further Advertisement , that it would be very requisite for us , who carried this living Birth-Stone within us , for to seek a Desart , solitary Place , void of all the commixed Solaces of this World , who would envy , and hate , and chase such as should apply themselves hereunto , as Noted Ones , who do wait for this great Birth refreshing . Therefore be wise and wary , said the holy Guide , and make no mention yet what the Lord is for , and in you doing . Remembring that Word , Let not him that is but putting on his Armour , boast or glory , as he that putteth off , having given proof of Victory . So ye are to consider , that your Walks here in this dark Valley , and amongst the Dead , is very slippery and unsavoury , and may well offend the holy pure , conceived thing within you . Now then fly to a solitary Wilderness , where you may preserve your selves and Birth , from the Dragon's Eye , that awakeneth and stirreth up every where against it . For as much as he , with his piercing Eye doth see who nearest the Birth-mark are ; now then up and away , take flight with that Wing which is a strong resolved Will , that carries swift as an Eagle , into that Path and Way which the Vultur's Eye shall not espy , during the time of your most secret hiding in this Wilderness . Which to you shall be as a Lebanon ; for the Angel of my presence shall here walk with you , if herein you shall obey , then will I feed and nourish you , with that which is choice and primary Food indeed , such as the gross and sensitive Life never understood , I do only require the act of your flying Will , to abide where you will see nothing grow , that can feed your earthly sensitive Appetite . Here is no other Life to be known , or exercised , but that of Faith , which must fetch in all Provision belonging hereunto . Therefore my Spirit doth allure you , who are justified and nourished by the outflowing Acts of Faith , which through a constant exercise will be of that predominancy , as to eat out and swallow up the mutinous Essences , which strive so hard to make void this Life of Faith. Now then do you receive from my Hand this Crystalline Cup , wherein is the Water of Life from the Fountain Rock : I do also place the Golden Pot of Manna by you , that so ye may have no need to wander out , but hereof freely take ; it will feed up unto the full grown Body of the Ghostly state . Now then be wise , and give no Ear to the crooked Serpent , who still will be casting in his Floods of Jealousies and Fears , saying , What make you here in such a desart place , shut out from all the pleasant things which are lawful to be enjoyed , with , and amongst your fellow Brethren . But these his sugar'd Baits meddle ye not with●…l , who hereby would subtilely supplant you of that good thing , which yet not being seen , carries with him , and his worldly adherents such little esteem . But be assured , there is that high extracted Matter sown within you , from which will rise the Star of the Wise , that shall win length of days , durable Riches and Honour by Strength and Dominion , and shall bring in another Kingdom . Therefore hold out your Wilderness-Temptation , and let none out-bid you , or take away the Crown from you . My Words forget not , the Spirit doth speak them . December the 18th . 1676. Upon this call into the Wilderness , it is shewn that Temptations would meet us , though high Manifestations of Love and Care would be here also expressed , for we are appointed to give eminent proofs of Faith , as the forerunners of the Sealing Ministry of the Spirit , which still follows believing . But we must expect many an assault , as sometime upon one and the other , who are entred into this abstracted dedicated state . Therefore much more the vigilant Enemy doth make his onset upon us , as we daily do experience . As having lately some occasion to take notice of the Pulse of Faith , beating low in my Spiritual associate , whereby I was mutually touched , and thereupon moved to invocate , that our Faith might jointly be kept up , or else the Birth could not be perfected , as was shewn to me , which made me wrestle mightily . Upon which this Word was given to me for him , that sometimes an Elias might despond , and make request that his Life might be taken away , saying , as Elias also , this Evil is from the Lord : what should I wait any longer in expectation , what am I better then my Fathers ? All which over-casting Clouds will happen sometimes upon ye ; what Faith could act higher then Elias , yet now in a fainting Fit , what lower ? Thus it was set before me concerning the Dr. my Friend's heaviness , and sadness , which sometimes seased him further . It was given to me for his Encouragement , that an Elias should yet be born through all hard onsets , to open the Heavens , and bring down the Blessings of Fruitfulness , upon the dry , languishing Earth within our selves , and power to open and unloose the Seals of that Spring , that shall make our solitary Habitation as the Eden of the Lord. Who will walk among the Stones of Fire , and commune with us , that so our Warfare may be all pleasant , till Time's Number for the full Manifestation shall be accomplished for us . December the 20th . 1676. Being driven in Spirit to withdraw , as into the Desert Mount , there apart from my self to be , as to the sensitive part , and to all things in the earthly Consideration . Knowing that herefrom I must absent , if at any time I would be present with the Lord. Who for the joy and pleasure that doth flow therefrom , might well invite us to wait in this blessed Wilderness . Where as dead and unknown to the World , we are attending to receive the high Throne Visitants , who will never appear but at such times and seasons , when we are able to clear our selves of this lower Sphear . Such pulls in from the Sodomites , by Lot's good Angel , we often do meet withal , who would have us dwell in the House and Tent with our Immanuel . Who will make ready the Tabernacle of God himself to dwell in us , as we can walk in his narrow Track , and avoid the broad Way of the Sodomites . As these Teachings were ministred by the Spirit unto me , falling into some drowsiness , which I was willing to do , for the composing of my Head , that was disturbed with pain , by reason of a flux of Rheum ; While I thus reposed , I heard a Voice say , Awake , for I have a great Secret for to reveal . Which roused me out of my Sleep , and immediately I saw in the Spirit this to pass before me , to wit , distinct Bodies , nothing of fleshly Matter , only like Corporeals in Figures , but the Substance was as if it had been transparent Glass , formed into the Idea of a Creature , so clear as if nothing but Crystalline Water had filled up every part of these Bodies . Then this Word did proceed as out of them , Behold and see , these be generated each from one , and have their several Regions to walk in their appointed time . December the 21st . 1676. This Morning I was greatly sollicitous to understand the meaning of this Presentation , which very readily and emphatically opened its Mystery , as thus , there were three distinct Changes , which we were to pass into , before the highest Degree could be attained , as from Faith to Faith , still higher , and from Glory to Glory , as the Speaking Word said in me , Here see , what the several states are , which you must strive hard to get through , here are three Births of the Spirit , one still greater then the other . As this observe by him , who herein was your Pattern , who broke through all these Births Gates making way to give an assured hope , that ye may enter in by the same threefold Degree with your Jesus into every several Region , till lodged for Eternity into the one fixed Element with the blessed Trinity . No more Removes therefrom to make , for there is your everlasting Rest ; but till this , the process of your Jesus you must keep in your Eye , and exactly follow . As now consider your selves with him , in the first Nativity of the Spirit , wherein the Christ-like Spirit is under Sufferings , lodged with Iniquity , oppressed with Infirmities , obnoxious to the ruling Powers of the Stars , subject to the cruelty of the evil Rulers amongst Men , who exercise subordinate Power , under their H ad-Prince , in this worldly Region . Which your great high Apostle himself suffer'd under , paying the whole of what-ever could be challenged from him . For you must know , there is a Debt due from every one , which must be paid , though it was answered by that publick Representative in his own Person ; being therefore offer'd up once for all , as a visible Sacrifice , and Propitiation for Sin ; as that which was only to shew what was still successively to run from this Line of the New Birth of Christ in the Spirit . Now then there is no way to free your selves from the Tyranny of what Sin hath brought you under , but by yielding unto the Death-mystical . Thereby the Debt will be discharged , and you set free out of all that , which since the fall hath exercised Authority over you , and thereby you shall know the first formation , into the clear and pure Airy Body : which will carry you , though obscurely , as Christ your Lord did , that shall hereout appear in another form , as he did when risen from the Dead , who did only to a few appear , discending from his Paradisical Sphear . Even so by the same quickning Spirit , pass over with your Jesus , till you arrive beyond Paradise , and come to assume that third Birth Degree , which alone is appropiated to the all-Ghostly-Trinity : which as in one , shall swallow up every lower Degree ; that now must go forward in you , in order to this superiour Birth . Which only can be born out of these , who are ascended to Mount Sion , as the proper Region for the pure Virgin to travail with this Birth in . Oh it is so high , great , and principal , that out of this holy Climate it cannot be manifested ; therefore consider what holy separated and sequestred Spirits , the hopes of this third degree of the Spirit 's Birth , do call you , for to give up your selves unto ? Faint not , but stick close unto that , which as a munition of Rocks , will be to you for Strength , Light , and Counsel , till to this last degree of glory you shall be brought , and therein your Jesus will appear . Therefore do you set forward : be as those that are dead , and yet alive . Be Ye not any longer , but let the second Degree of the Spirit 's Birth live in this very time of your attained process ; having so far obtained the potent Power of the free willing Spirit , as this to effect by the Birth-Spirit , which is already born in you , which will so far perfect the Death , as to bring forth that Body of the Resurrection . Which gradually proceeds from the Root of that Eternal Spirit which raised Christ from the Dead , this shall also be that generating Life-quickning Spirit in you , to bring forth the last and principal Birth-degree : which growing will be , till the compleat Death and Resurrection are passed through . Th●…n may ye expect the breaking forth of this high and great Manifestation of God the Holy Ghost , who will Reign indeed Omnipotently , over all that hath lain under the Fall. No Song of full Redemption can be sung , till this Kingdom of the Lamb and Bride mutually do meet . The counsel of the Spirit is to you , who have this pure Unction Matter in you , that you give it all scope and liberty , for its further driving forth in you . For ye may be , as many who have gone forth in this generating Birth , but have stopped the Life-Vein , before it could come to breath in a risen Body all of pure Air. Therefore double your Watch , and be heedful , for it is no light or trivial work that you must herein set upon : for w●…re you to begin your whole Life again , days few enough they would be , to clear and acquit all , to make room for this rising B●…rth forth to go . But to such as shall hereunto set themselves with a perfect He●… , Hezekiah-like , I will , saith the S●…irit , add unto their days some degrees of the Sun of their outward Life , which shall not go down till you have finished that Faith , which will give the power to open the fi●…st Seal ; where doth lie under the Saphire Stone . Obey , and flee to your appointed Wilderness , that this fore-running Life of Faith may have all supremacy over your sensitive part ; to work down , and bury in the Death-Grave , all which would this Bir●…h Lily with its Rose-Mate oppose . These things in charge the Spirit of Jesus doth mutually leave with you , the terms and conditions are faithfully revealed to you : you may either win or lose this great P●…ze , as to the Manif●…station hereof in this Principle . But be ye wise . December the 23d . 1676. It was this Morning further manifested to me , that those three , who so appeared unto me , were the same , which appeared to Abraham ; bringing the good News that the Isaac-Birth was near . Only they were in humane Shapes : these were all in a pure Mist , and formed into Airy Bodies , only for Spirits to behold . But this was the Secret that was opened to me from hence , according as was cryed in me , which was this , as the Word opened : Understand now , and k●…ow , oh ye Intellectual Spirits , for what end did these appear to thee . What less , but to advertise , that the great and last Birth-Day of the Spirit is drawing near ? The barren Sarah shall again bear from the Youthful Nature of the Virgin , which hath its time for to flower in Nature's Ground , for the Trinity to consummate all , by this one passing act , of transfused Spiritual Generation . This is that which must do the Cure upon the Mortal Sore , as this whole Birth-Trinity is born in each one . Births there have been from the Fathers and Sons property , as that of Isaac , and of Jesus in the Flesh , being figuratives , which have had their Mystery fulfilled . And here hath been the stop , being baptized into the Father and the Son , but not knowing that last and Celestial Baptism of the Holy Ghost . Who beareth no other similitude , but what answereth , and is consonant to that eternal Element , from whence this Ghostly Body is contracted . Which is all Breath of Power , a Flame of Purity , clarified Earth ; through which Golden Streams do run through every Vein , to make up a transparent Body : which may well become the Holy Trinity for to dwell in . Here is the Birth that is not yet come into the World : there hath wanted the Woman-Virgin cloathed with the Sun , for to bring it forth . Who must be drawn aside from all , and kept up only for this mighty travelling Work , who hath an appointed daily Portion from the high Father of this Birth , sent in for the nourishing of this which is so highly compacted of the threefold Seed of the Deity . That so nothing of defect , shortness of power and disability may be , which have been complained of hitherto . But when this Trine do agree as one , to pass through the Virgin-Mind , then shall such walk , as full Victors , over the Sea of Glass , having Bodies sutably framed unto those Spirits , which ye receive in the second Birth-Ministration . Which for want of such a Ghostly Body , through a Christ-like Spirit , yet remaineth weak , till the whole Mystery of Father , Son and Spirit comes , and shall appear , to Move , and open in the eternal Birth-center evermore . December the 26th . 1676. It was further noted unto me , from that Vision of the three Spiritual Bodies , That all Discovery and Revelation of the Will and Mind of the D●…y , would now be from these three , bearing Witnesses for themselves in our pure eternal part . Who there will never cease to be a Speaking Oracle for Manifestation , if we stick closely to observe and obey what daily proceedeth herefrom . For it was said to me : Turn and dive deep in , for the Living Word is become a bubbling Spring , that shall work out all m●…d things : that would corrupt , and make void the Law of my Spirit ; which henceforth to you , is to be a standing Rule . For all other ways and means for Information and Discourse , with the most Holy , are now ceased . God used and took up outward Figures to reveal his Mind by in former Ages and Times , as by the Ministration of Angels ; and then by his Son ; who came to reveal what was meet to be known and understood in that day of his visible Appearance in the World. Who could hardly bear to hear what was reported by him : who would have had as little credit in the World , as any now , if there had not been the Sealing Power of the Godhead ; by which the World was convinced , for Obedience to the Faith , which then was required . But this Ministration of Jesus shutting up , what must the Just now live by in these last times ? Your Jesus doth not turn you over to a dead Stock to live upon , as to what was done and written in his Day ; but transferreth you over to a lively Manifestation , and fresh Openings from his Spirit 's Birth in you . Whose leadings and drawings observed , it will further point you , to what may still be generated from Spirit to Spirit . Yet in a higher Birth-Degree , for that which is at first but a Spirit of Prophecy and Revelation , will turn it self into a fixed Body . All which proportionably is to ascend into the New Jernsalem , for to bring it down in the transparent Ghostly Power . For when Spirit and Body do mutually agree together , and knit after the manner of that secret Formation , then it seeks its own Region to dwell in . For if the Trinity will appear among these low Inhabitants , then a Body must for them be prepared . Oh then see what the Light and Life-quickning hath yet in you to do ; to wit , a travelling Work still , that as Jesus hath had his Birthformation , so now the Holy Ghost may be fully , formed ; that so ye may not need to have a Star-Leader , or depend upon this way of Revelation that now you are waiting upon . For you shall know in the first Root of knowledge , as God himself knoweth : But in the present time , the Spirit measureth out according as you are able to bear ; which are but as Sprinklings , to what the broad Waters shall co●…er your Earth withal . However hereunto ye do well to attend , as unto the sure Word of Wisdom ; that shall drop in the all-healing Gold , to make ready for what hath been fore-told . One thing more in order I do require , that seeing I have made choice of you , to bear my Name mystically upon your Breast or Table-Heart , where I do answer all your Enquiries ; that you reserve for me , that most Holy Place to commune with you there alone , suffering no polluted thing to enter in ; for to raise any fume or dark Vapour upon the Breast-Plate Stones : which will ecclips the lustre of them , so as no Light they will give to you , for further proceeding . And if they should be clouded through cold earthly Damps , your way would soon be dark : and at a loss ye would find your selves . Therefore beware of darkening your Foundation-Light , for witho●… great heedfulness , ye may cast a Shadow upon 〈◊〉 ; then no certain discovery or resolve ●…an be given , though ye make never so ●…rict an Enquiry . This was the cause ●…nd ground of all Apostatizing in former ●…nd present Ages ; having stifled the ●…peaking Oracle by crouding earthly ●…uff into that , which should be the se●…arated and consecrated place ; for the ●…iving Testimony thereout to open , for ●…aily Instruction and Guidance . Which ●…s of absolute expedience in such a dan●…erous state , where so many cross , false , ●…nd by-ways do offer themselves to the Eye . But keep you to your own Breast-Plate of light sparkling Stones , and they will give to you sound Judgment , and Sion-Laws : and as need is , still Renew you ; till you in all things shall be perfected , for Jehovah Shammah to fill up your Temple-Body with Glory . December the 28th . 1676. In the forepart of this Night , I was much pondering , and considering the weightiness of the Ghostly Formation , how difficult a thing it was , and hard to be by any brought forth : though many have hard ●…ravelled for it , yet there wanted both Strength , and Perfection of Righteonsness , which I saw we also were deficient in ; Therefore not sufficient to carry through such a wonderful Restorative Birth of Life . But as I was complaining , and owning our impotencies and unmeetness hereunto , this Word came : My Grace can make strong , where sence of the greatest Weakness is ; therefore hope and believe down all Discouragements . Which Word much comforted and quieted me ; and I fell asleep In which I saw a young Elephant that was to be bred up , and it was presented to be my care and charge to feed it . When I awaked , it was said to me , That as this Elephant for strength , so we should grow to be ; And no burthen o●… weight what ever cast upon us , should cause any shrinking , or bowing under it . For such a strong Elephant-Power should by degrees grow upon us , if careful we would be , here to feed up thi●… young Elephant , which was by this Figure presented to us ; The Mystery hereof lying hid in us , for its appointed time . A Letter of Resolution , in Answer to some Objections sent from a Learned Physician to the Publisher hereof , upon occasion of the English Edition of The Letter to some Divines , concerning the Question , [ and may for the like reason refer to this present Work. ] Whether God since Christ's Ascention doth any more Reveal himself to Mankind , & c ? Dear Sir , I Do not at all wonder at the Difficulties that are made by the excellent ●…rson your Friend , to credit those more Secret and Extraordinary Favours of God , which some are Witnesses to in these Latter Days ; and ●…e might be , were they but qualify'd to receive them . For it was not but after much doubting , and long Examining , as I have said , that I came my self to be satisfy'd in this matter : and therefore I can with the less difficulty allow it in others . I 'm indeed made truly sensible that Unbelief is that Sin which doth so easily Beset us : and having found it to be so in my self , I know how to pity it in any one else , and can't but think the Warning of the Author of the Epistle to the Hebrews against it , to be as highly seasonable as it is little regarded . It s plain enough , that no other then this can be there understood , as well from the Context , and whole Design of the Apostle , as from the entire History of the Old and New Testament . For this very reason it is that we are encompassed about with such a Cloud of Witnesses , who exercising the most Heroical . Acts of Faith , were admitted to a more immediate Conversation with the Divine Being , during their Pilgrimage on the Earth , and to a more illustrious Communication of his Light & Love , then the Presumptuous and Incredulous Spirit of Human Reaso●… can ever dive into ; that we seeking to tread in their Steps , might come to be , in like manner Illuminated and Inspirited as they were ; & laying aside This that besets us in the way to the ultimate Perfection of our Nature , by the Union of it with the supream Good , may run with Patience the Race of Faith that is set before us , which they have already run . And certainly this very Sin , which so much hinders us in running this blessed Race , and from obtaining the same glorious Privileges which they Here obtain'd , is also a Sin that is easily to be avoided , ( as some you know would have it translated ) if we can but reflect a little , according to the direction here given us , either upon Enoch , or Noah , or Abraham , or Moses , or David , or any of those Worthies mention'd in the foregoing Chapter . And still much more if we do ( as the Verse immediately following leads us to ) but look up to Jesus the Author and Finisher of this Faith ; who being the same Yesterday , to Day , and for ever , will not be wanting to work it in us , as he has wrought it in them ; but conditionally that we do look unto him with a constant and fixed Eye . Upon which give me leave to say , for your Encouragement , as well as for my own , that there is a certain Person , well known to you and me , whose Angel did lately appear in full Day , in an upper Room , where a few Names were met together , to wait for the Promise of the Father , in the Latter Effusion of the Spirit : and these very Words were spoken by an Internal Speaking , which are the second Verse of this twelfth Chapter ; and which therefore I the more heartily press upon you . Now as to that little Book , in particular , I freely confess there may be several things in i●… which may appear to be beneath the Majesty of God , or against the Truth of the Holy Scriptures , before they are rightly and truly understood , and so may be apt to offend all those that are possessed with contrary Preventions . But if we have not Care , our Zeal will carry us much too far , and we shall soon effectually overthrow , as to us , that very Foundation which we would establish . This Excess of Anti-Enthusiasm is truly a most compendious method , of Moving the Boundaries of that we acknowledge Immoveable . For if we should be for throwing away our Bibles presently , when we are not able to answer all the Objections that a Sceptical Wit is able to bring against them , as unbecoming the Divine Majesty , I am afraid but very few would be able to keep them long . Though indeed there be nothing in them , but what when apprehended through , and according to the Spirit , by which they were written , i●… most highly worthy of it : this yet matters not . And if I should stay to receive any single Book either of the Old , or of the New Testament , till I were so well furnished , as to reconcile every Passage with all the rest , it might be perhaps very long before I must admit some Books that are recognized to be Divinely Inspir'd . None can be more firmly perswaded then I am of the Truth of Saint Peter's Word , that the Heaven must receive Christ till the Times of Restitution , but then I am not able to see how this does in any wise contradict his Internal Appearance and Speech to such Virgin Souls , as he has wash'd and sanctify'd in his Blood. Nay , I do not comphehend why he may not manifest himself in this manner to Thousands of Persons in as many distant Places at the same time ; and never all the while come down from the Throne of his Glory in the Heavens : I dare not limit the Operations of his Spirit , which pierces every where , I had much rather adore them , and wait in a Child-like Disposition to be Disciplin'd by Him. And indeed when I consider the utter Impossibility to explain any thing of the Soul's Nature , without admitting his immediate Causality and Influence , I do not think it so very strange to conceive that he should by opening the Inmost Center of that Principle or Life , which is his own Inbreathing , reveal himself to it as Present , and hold therewith a very familiar Communication . And seeing it is undeniable that Christ since his Reception into Heaven , has actually both appeared and spoken to some Persons , by the Sacred Records themselves ; it is no more difficult to suppose , that he may do so again whenever he pleases : and it will be certain that this can never be the meaning of that Text which this Gentleman seems to understand . He that has appear'd to Saint Paul and to Saint John , since his Glorification , and shown to them things which they knew not , and who has expresly declar'd , Behold I am with you to the end , can hardly methinks be supposed to have bound up himself for ever , not to manifest himself in the same or like manner , by Vision , Intellectual Revelation , or Extasie , to any others while they are in these Mortal Bodies , for the sake of some Great and Glorious Good. Now what there is in all that Book , so far as it is said to come from him , which doth not directly tend to this end , and which is not highly becoming the Majesty of God , I most profess I am not able to find , after the most curious Research it is possible to make . As for those special and tender Endearments , which are us'd by Christ to his Church , and more immediately addressed to this holy Virgin standing in the Figure of it : They are sufficiently warranted by Scripture : and were they not , very much might be said to vindicate them . What-ever particular Objections he or you may have , I shall be ready to consider with all Meekness and Sobriety , when-ever they are produc'd . But I tell you before-hand , that it will be very hard to bring any , which were not brought against the antient Prophets in their time : and which may not be as easily remov'd from one as from the other . As for those common Imputations mention'd in yours , they have always been urg'd , and always been despis'd by Persons under the Leadings of the Holy Ghost . And I leave you to judge , as a Physician , whether all that is related in that Book can be accounted for by Fancy , Vapours , or Cerebrosity : more particularly what you read in these Sections , 11 , 27 , 31 , 33. For Mr. Mede I have indeed , a very great Deference , and too much ever to believe that he could intend to contradict himself , or do it in such a great Point as this , and not know it . All the World who have but look'd into him , or even but heard of his Name , must needs know what was his Sentiment as to the Glorious Reign of Christ : and if that Great and Judicious Man ranges the Milluaries amongst Hereticks and Apostates of the Latter Times , it is easily to be gather'd that he could mean no others , then such who by their gross and unworthy Conceptions corrupted that very Truth which he so strenuously asserted . For if this be not a Truth , I know not any one you can make out from Scripture . And I dare say that your Learned Friend must own that how much soever it may be exploded , it is yet a Doctrine more clearly to be found in the most Primitive Antiquity , than the greater part of those which at this day so much divide the contending Parties of Christendom . Now as for your Friend , whom you dare to trust , he is indeed a Disciple of Wisdom , and a Son of the Prophets , but he is yet but in a low Class , and very young in this Heavenly Life . But could he Experimentally declare more then hitherto he can , it might not be very expedient upon many weighty Reasons so to do , till the great Effusion of the Miraculous Powers do make the way clear for such a Declaration : However he can say that he is not a Stranger to the Baptism of the Holy Ghost , which is by Fire . He has seen the Fulfilling of some Prophecies already , and so is the better encourag'd to expect that of others . His Tryals , Deliverances , and all the secret part of his Life , both at home and abroad , has been strangely singular : and what God designs to do with him further , he knows not , but desires to stand entirely Passive to his Will. Now it remains that I should answer your Last Request , which concerns the distinguishing the Impetus of our own Imaginations from Divine Inspirations ; which contains in it two Questions , 1st , How the Persons themselves that are under them can distinguish them ? And 2dly , How others that have them not , are to judge concerning them ? But of all that relates to this you may expect a Particular Account by another way , in Answer to some Queries that were proposed to me . And in the mean time I recommend to you for your Guidance , the very last Revelation in the Book . I have this only to say to the First , at present , that the Imagination ought to be perfectly mortify'd ; the Death and Cross of Christ being the true Path to Illumination : And to the Second , That Care is to be taken , neither too hastily to Approve , nor too hastily to Reject ; but to Try all Spirits , and to hold fast them that are Good , suspending to pass Judgment on those that are not understood . May the God and Father of your Spirit , enlighten it in his own good time , to his Glory , by the Internal Revelation of his Son Jesus Christ , through the Operation of his blessed Spirit , that works in you : that so by your own Experimental Conviction , you may be able to Convince others , and so by promoting that Divine Knowledge , whose Increase is foretold by the Prophet Daniel , you may shine as a Star in the Firmament of Wisdom . So committing you , with your dear Companion , to his Gracious Protection , I take leave to subscribe my self Your known Friend . London , Septem . 9. 95. Query . How are Spirits to be Discern'd . IF this Query refers to the Persons themselves , who are , or suppose themselves led by a Good Spirit , it is Answered , That the Manner of Discernment is by Sensation , which is not to be described . This Sensation like the New Song , the New Name , and the White Stone , they only who do experiment , and while they do experiment , are able to distinguish . But then it may be Queried , How shall they who suppose themselves to be led by a True Spirit , and are not , be enabled to discern aright in this matter , since they are without this Spiritual Sensation , by which the others are assur'd concerning the Truth of their Visions and Revelations ? Ans. They are to seek for it of God , by a perfect Mortification of their own Wills , and especially as to these very supposed Favours ; and by most instant and violent Prayer . Thus some who upon the Commission of an evilthing , have been depriv'd of the Good Spirit of God , which they did enjoy , and have been deliver'd up to a Spirit of Delusion for some time , Satan all this while exactly Personating an Angel of Light , giving forth false Oracles , and opening a false Paradise upon them ; have been again restored to their former Enjoyments and Divine Sensation , the Scenes of the false Paradise made to drop into pieces , and the true One to Open , and the Evil Spirit forced to stand before the Angel whom he had Personated . If it be further Queried , Whether , and How , do those that are truly led by the Holy Spirit , discern the Spirits by which others are led ? The Answer will be , That all are not able to do so , but only some that are arriv'd to a very high Degree , and great Experience in the Supernatural Life . As for the Manner of Discerning , it is the same with respect to others as to themselves ; there being no Mark so certain here as that of Internal Sensation . Thus Spiritual Things are spiritually discerned , felt , and received : and the Spirits of the Prophets are subject to the Prophets . But if in the last place it be demanded , How then shall those who are Strangers to these Leadings of the Spirit , and who desire alike neither to fall into any Errour , nor to resist the Truth , be able to govern themselves in this Matter ? To this the Answer is very easie , That they are not to perplex themselves in this Inquiry , so long as they remain either Carnal , or Rational , but to endeavour by all means , according to the clear Path chalk'd out in the Scriptures , to become Sdiritual . To which State when they are arriv'd , they need not fear being able to judge or themselves : and if with respect to others they shall not be presently capable to judge , they can be under no apprehension of any danger , so they do but follow the pure Dictates of the Spirit to themselves ; and therefore they will desire this satisfaction , no further then as it shall be given them from Above . However even they who are not arriv'd beyond the Rational Life , need not be much mistaken , while they continue so . For if that which is said to be Revealed , be of weighty concern either to that Particular Soul , or to the publick , and if it directly tend to Purity of Life , and to the Exaltation of God , and the Humiliation of Man ; then if it be not plainly disagreeable with what has been for Certain before Reveal'd , even they according to their meer Natural Reason ought not to slight it . Two Testimonies for the Dispensation of the Spirit Revived . I. The Testimony of Dr. J. P. the Author's Fellow Traveller . Christian Friend , NO other Foundation can be laid , that what Christ hath laid , for he hath laid himself in his Saints , to be established upon , whicn is the hidden Mystery of God : But to know and to feel Christ in us in his Burning Flaming Heart of Love by way of Wedlock and Marriage-Union , between the Soul and its Bridegroom ; This is a deep Mystery , that few are counted worthy to comprehend . But all these Feelings , these foretasts of Divine Love , with ravishing Joys , do but leave us to the Warfaring State , against all our Spiritual Enemies , to conquor Hell , Sin , Eternal Death , Dragon , and all Hell-Devils , together with the Beast and the Earthly Life in our selves : for to the Conquerors , the Glassy Sea and the New Jerusalem , as a reward will be given ; for it will open within the Soul-Center . Let us remember our Calling : We were called to Fight with our inward Spiritual Enemies , for the Garland of Paradise , aad for the Garland of Flowers , which were wont to be given to the Conquerors . And we are to contend for the the Crown of Pearl : which is Christ's perfect Deity in his Eternal Humanity in our Souls , we are yet to strive with all earnestness , for to obtain the Banner of Victory , over the Hell , Sin , Death , and Curse in our Souls ; by reigning with the risen Lamb 〈◊〉 dominion , over all Devils and wicked Babylon , from whence we are called to Separate from . Yet Good and Evil are wrestling within us , Day and Night in Strife , Life and Death , Light and Darkness , are in Contention , who should Reign , and which should have the Dominion ; therefore in the Unity and Harmony of the Love , we are to persevere , till we see Christ's Coronation-Day ; till he in us , and we in him , come to see him Crowned , and all our Enemies under his Feet . This will be our Reigning-Day indeed , when Hell , and Sin , and Death , and Mortality in us shall be swallowed up of Immortal Life and Glory : When we shall know but one Heavenly Life , moving and acting through every form of the Soul. Seeing such a Ministration is left us by Christ , on this the Grave to be enjoyed , when the Seventh Angel shall sound his Trumpet , and it is so near us , and we near it ; let us give all Diligence , all Watchfulness , all Labour for the Possession of it . Then Christ within us , and Christ without us will meet , in one Center of Glory ; and both will make up but one Wonder . These Lines I hope , will be no Block in your Christian Progress : If a Spark of Love-●…ire inflame your Soul , to seek after the Center of Perfection in Christ , I shall rejoyce , Christ in us can do it in a moment , by opening the Glassy Sea in the Soul's Property . This is the Mark we are pressing after , as fellow Travellers . Wherefore we make our selves Strangers and Pilgrims to this Earthly Principle . I commend you , dear Soul , into the Arms of our Emmanuel , who will bring his Constant and Faithful Seekers , to be with him in his Kingdom of Glory . So I rest Your fellow Traveller in the Patience under the Cross , J. P. II. Mr. T. B's Testimony of this Dispensation . THis Dispensation does not only keep us close to the Person and Offices of our Lord Jesus Christ , but with it or in it is conveyed the very essential Grace , or the Body , Spirit and Power of Christ , to abide in us as a constant Spring of Divine Teaching , and of Spiritual Sensation , and as the true and great Root of Regeneration , which is Christ in us the Hope of Glory : So that in this Dispensation , we do essentially and vitally enjoy , that which many other Christians do but discourse of , and breath after , as a thing mostly unknown ; keeping close to it , i●… purifies us Soul and Body , and leads us most directly into Mount Sion , or the Heart of God ; this is most essentially true , and a long considered experimental Testimony . T. B. FINIS . Errors Corrected . Page 7 line 22 f no read now . p 8 l 8 r Parabolical [ way : and ] yet . p 9 l 1 f Indea r Idea . p 13 l 5 for Objection r Object . p 32 l 19 f [ , ] r [ . ] while . p 33 l 13 dele to . p 34 l 4 dele as . p 37 l 17 f [ , ] r [ . ] p 53 l 4 f This r This ( is ) . p 64 l 19 f 1675 r 1674. ibid l 21 r is ( not ) to be . p 65 l 4 f Eternity r Emnity . ibid l 16 f Fuition r Fruition . p 76 l 23 f is r are . p 80 l 22 f Trusty r Trustee . p 81 l 3 dele do . p 87 l 13 f World r Word . p 93 l 15 f Security r Purity . p 94 l 24 f working r wonderworkingly . p 95 l 7 f Promise r Province . p 96 l 4 f belingrings r Beleagerings . ibid l 7 f cleaving to r cleaving ( close ) to . ibid l 20 f strong hold is the r Strong hold ( is , ) is the. p ●…8 l 18 f with me r with mine ( s●… . Chariot ) . p 100 l 25 f aimable r amiable , p 106 l 7 f Life r Leaf . p 107 l 19 f was hither r was ( upon the fiery Wheel ) hither . ibid l 2●… f thy r this . p 108 l 20 f Corruppter r Corruption . ibid l 8 f mingled hereupon . By r mingled . Hereupon by . p 110 ult f Coagulation by r Coagulation ( or mixing ) by . p 115 l 7 f set r sit . ibid l 19 f our Ap , r our ( spiritual ) Appetites . p 116 l 10 f terrour r fervour . p 119 l 18 f into one Spirit I was r two into one Spirit was . p 112 l 19 f Spirit or Wisdom r Spirit of Wisdom . ibid l 18 f meet r neat . ibid l 21 f was to pr. r was ( in great concern ) to pr. p 123 l 3 f akin read a Kin. ibid l 14 f which r ( in ) which . ibid ult Spirits ( will be ) . p 125 l 4 r propagation ( through ) ibid l 7 f Man-God r God-Man . p 127 l 8 f Shion read Heshbon . p 128 l 6 f Court r Covert . ibid l 13 for the in outw . r in the outward Lifes Form. p 133 l 8 f passive , process r passive Process , dele to commate . ibid l 18 19 f shall by r shall ( be ) by . p 131 l 16 for uncloyed r unclogged . p 132 l 4 f Serenity r Security . p 134 ult for to be r ( fit ) for to be . p 142 l 2 f nativity r maturity . p 143 l 15 f ceased r seized . p 144 ult for dance about r Star-glance about . p 853 l 19 f believe r believe ( it ) . p 156 l 11 f Salvation r pointing to the Doctors Salvation . p 154 l 23 f whether r whither . p 159 l 26 f we are all r we shall wear all . p 162 l 21 f for any praise of r and way of . p 163 ult f believing r blessing p. 166 ulr f to that r to be the. p ●…67 l 18 f in Bonds r and Bonds . p 168 l 13 f to him , to his r to see his . p 170 l 18 f unto r unto ( you ) . p 172 l 12 f are Found r are ( to be ) Found . p 177 l 21 f away r a Way . p 180 Col 1 l 3 f Ex. 28. ●…7 . r Ex. 28 , 17. ibid Col 2 l 5 Rev. 19 , 20 , 21. r Rev. 20. v. 19 , 20. ibid Col 3 l 8 f or r and. p 182 l 14 and 28 , 13. r Ezek. p 187 l 12 f the Bride r ( as ) the Bride . p 194. l 〈◊〉 f will r will ( the ) , p 203 l 3 f Secretaries r secret Rays . p 204 l 10 f hold of r hold on . p 221 l 12 f besides r besides ( me ) . p 229 l 18 f Freewill r Fewel . p 231 l 6 f upon you : impressed you 〈◊〉 upon you impressed you are . p 234 l 18 f is r are . p 236 l 17 f over r overcome p 237 l 5 〈◊〉 repass r repast . p 241 l 2 f didst steer and run r didst see r●…n . p 243 l 23 f which r with . p 245 l 24. f who it r who is . p 250 l 1 for Mountain r Mansion . ibid l 3 f driven r ( you have been ) driven . p 252 l 11 f an r no. ibid l 25 f shall r shall be . p 253 l 9 f Revelation r Revolution p 266 l 2 f came it r came in . ibid l 7 f numerously r numerously . ibid l 12 f circling r circling ( Eye ) . p 269 l 6 f Aim r Arm. p 271 l 8 f Covenant r Covenanter . ibid l 23 f comes r came . p 274 l 9 f of r after . p 277 l 16 for yea r yet . p 278 l 11 & 12 f Horan r Horon . p 281 ult 282 l 12 f For out-proceed r For out of the Thundering Voices , glances of Light from the Majesty will proceed . p 288 l 14 f so r am . p 295 l 3 f Mounts r Mount Sions . ibid l 28 f whither r whether p 305. l 12 f hear r here . p 319 l 21 f looking r footing . ibid l 22 f their r there . p 321 l 21 f we r he p 322 l 16 f to r so . p 326 l 9 f King r Thing . p 334 l 5 f contaction of his r contraction of this . p 336 l 5 f their nature are r in their nature they are ibid l 10 f Mutations r Mutinees . ADVERTISEMENT . WHereas some Things have been Scandalously set forth , and Printed under the Name of this Author to the Reproach of Truth , and the Dishonour of that which is Holy , it is thought fit for the putting a Stop to such Impostures , and the Evil which might thence ensue , to give a Catalogue of the Books which the Author hath hitherto Published . 1. THe Heavenly Cloud , or , the Ascension Ladder . 4to . 1682. pag. 40. 2. The Revelation of Revelations , an Essay towards the Unsealing , Opening , and Discovering of the Seven Seals , the Seven Thunders , and the New Jerusalem State. 4to . 1686. pag. 130. 3. The Enochian Walks with God , found out by a Spiritual Traveller . 4to . 1694. p. 38. 4. The Laws of Paradise ; Given forth by Wisdom to a Translated Spirit . 8vo . 1695. pag. 69. 5. The Wonders of God's Creation manifested in the Variety of Eight Worlds . , as they were made known Experimentally to the Author . 8vo . 1695. p. 89. 6. The Mess●…ge to the Philadelphian Society whithersoever dispersed over the whole Earth , together with a Call to the several gathered Churches . 12ves . p. 108 1696. 7. The Tree of Faith : or the Tree of Life , springing . up in the Paradise of God ; from which all the Wonders of the New Creation must proceed 12ves . p. 122. 1696. 8. The Ark of Faith , pag. 33. Notes, typically marginal, from the original text Notes for div A49866-e17050 See the Preface to the Laws of Paradise . This having been found without any Date of the Year , and the Author having forgoten when it was , cannot find any one that more nearly succeeds the foregoing one . * The Laws of Paradise were hereupon given down . * The Father . 
A28523	----	The fifth book of the authour, in three parts the first, Of the becoming man or incarnation of Jesus Christ, the Sonne of God, that is, concerning the Virgin Mary ... and how the Eternal word is become man : the second part is of Christ's suffering, dying, death, and resurrection ... : the third part is of The tree of Christian faith ... / written through the inspiration of the Holy Ghost, by Jacob Behme, the Teutonick philosopher ... Von der Menschwerdung Jesu Christi. English Böhme, Jakob, 1575-1624. 1659 Approx. 662 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28523 Wing B3405 ESTC R21119 12405287 ocm 12405287 61375 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28523) Transcribed from: (Early English Books Online ; image set 61375) Images scanned from microfilm: (Early English books, 1641-1700 ; 124:10) The fifth book of the authour, in three parts the first, Of the becoming man or incarnation of Jesus Christ, the Sonne of God, that is, concerning the Virgin Mary ... and how the Eternal word is become man : the second part is of Christ's suffering, dying, death, and resurrection ... : the third part is of The tree of Christian faith ... / written through the inspiration of the Holy Ghost, by Jacob Behme, the Teutonick philosopher ... Von der Menschwerdung Jesu Christi. English Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? [18], 120, [2], 121-197, [2], 199-239, [9] p. Printed by J.M. for Lodowick Lloyd ..., London : 1659. Translation of: Von der Menschwerdung Jesu Christi. Preface signed: John Sparrow. The 2nd and 3rd pts. each have special t.p. Errata: p. [9] at end of pt. 3. Advertisement: p. [8] at end of pt. 3. Reproduction of original in Yale University Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Passion. Incarnation -- Early works to 1800. Faith. Mysticism. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2006-07 Andrew Kuster Sampled and proofread 2006-07 Andrew Kuster Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Fifth Book of the Authour , In Three Parts . The First ; Of the Becoming Man or INCARNATION of Jesus Christ The Sonne of God. That is , Concerning The Virgin Mary , What she Was from her Original , and what kinde of Mother she came to be in the Conception of her Sonne Jesus Christ , And how the Eternal Word is become Man. The Second Part , is of Christ's Suffering , Dying , Death , and Resurrection , and how we may enter thereinto . The Third Part , is of the Tree of Christian Faith ; shewing what True Faith is . Written Through the Inspiration of the Holy Ghost , By Jacob Behme THE Teutonick Philosopher , Dwelling at Gerlitz in Lusatia in Germany , 1620. LONDON , Printed by J. M. for Lodowick Lloyd , at the Castle in Cornhil , 1659. The PREFACE to the Reader of Jacob Behmes Book of Christs Incarnation . Reader , IT is an Eminent Text. Search the Scriptures , for in them ye think ye have Eternal life , and they are they which testifie of ME , And Ye will not come unto ME that ye might have Life , Joh. 5. 39. 40. which are the words of our Lord and , Saviour Jesus Christ to the Jewes at Jerusalem , in the days of this Conversation upon Earth in Mortal Flesh : They thought to have Eternal life in the Scriptures , and were present with Christ outwardly , yet would not come unto Him , though the Scriptures are they that testifie of Him : by which it may appear , that the Coming to Christ must needs be inwardly , in Coming to be like him in their Hearts , in becoming Meek and lowly of Heart : such onely and no other do come unto him in any Age or Place of this world or in Eternity : nor can any other possibly have life . Though the Holy Scriptures of the Old and New Testament are indeed the written word of God ; Penned by the Holy Prophets and Apostles , who speak as they were inspired by the Holy Ghost , whose words are some of them recorded in the Holy writings the Bible . Yet if we consider it seriously , can we think that the Eternal Ever-living word , CHRIST JESUS , by which all things were Created , and which is God himself ; who hath spoken by his Word , in all his Holy Ones , that have spoken forth the Things mentioned in the Scriptures , and there recorded by the Command of the same word : I say this being weighed , can it enter into our Hearts to think , that this powerful word which is God , would onely have the Scriptures , to be called the word of God , and the living power to be slightly passed by as not observed , or those Texts that speak of it , to be interpreted of the Holy Scriptures onely ; as if there were no such Thing besides ; whereas , for the sake of that , they were written , the holy Men spake , and God hath wrought , all things , and that by , and for , it , to his own Glory . Also , that the writing , should be preferred , before the Thing that is written of , therein , and which caused the writing and dictated it , as it is , by those , that think , the word is not that , which filleth all Things , calling in the Hearts of All , though not regarded . Further ; that this Holy Scripture doth say : the word is in the Heart ; and yet is not by some , conceived to be there , before the word was known to be written by any Man , or spoken by humane voyce , neither of which , could be , or act , unless first directed by the same Eternal Word . And then ; that the Word is in the Hearts of those onely that have heard or read the Scriptures , or the Word vocally pronounced by Man. And at length to think , the Word , is onely the Scriptures of the Bible , in their Hearts , by and after the hearing or reading it , and remembring what it mentions in Words , according to their own Notions or apprehensions of the Things in their Minds , though perhaps not understood , by those Persons , nor indeed can be , but by the Spirit of understanding , awakened and revived in Man , by the power of the Living Word in the Heart , filling the soul with understanding and believing ; in those who are obedient , to the Movings and dictates thereof in the Mind , though they never read or learned it from any outward word or writing at all ; of which , there are many Examples in the Holy Scriptures . And so now , That the Scriptures , which mention the word of Life , should be taken to be that very word of Life it self , and that thereby the Thing which is so called in the Scriptures , should be thought to be the Scriptures only , and no further search or inquiry made , what that Thing is , or where it is , and how to find the very Thing it selfe ; as if , that were impossible , or not the Maine Matter to be looked after ; whereas God himself saith , Am not I he that filleth all things , and in him are all Things : Can not HE then be found , and whosoever findeth him , can he miss of finding ALL THINGS ? This seemeth strange that it should enter into the Heart of any Man : and that we should be so tyed up to former apprehensions and Conclusions fixed in our Minds , that further consideration of it cannot easily take place , and sink into us , it may make us stand a while , and examine what may be the cause thereof . And then we may observe , that commonly our disposition is such , that we love not to hear opposion , or a different apprehension of others , least we should thereby be led to think & Believe , that which is contrary to our former once framed Ground of Opinion , abstracted from outward sense onely : and this because all Conclusions raised upon it , when that is once removed , do fall to the ground , and so we loose that Great Labour , and must be put to work a fresh upon that new Foundation , and then a fear if that should again be shaken , there must be another labour , with the like hazard of unprofitable Success , which is so huge a discourgement to any Mind , that it bringeth it at length to be languishing and as it were dead , epecially if an assured infallible immoveable internal Ground be not presented to it , that it may go on cheerfully to build , with hope to enjoy fruit , in beholding the beauty of its Superstructure ; and when it is thus dead in it self , it is most capable to be taught by the quickening Spirit of Truth , that lyeth hidden in it , under its former but supposed Truths . Yet , to deny , that the Holy Scriptures , are the written word of God , or the Word of God Expressed in writing , is , besides the opposing of apparent Truth , to undervalue , that precious help to the knowing and understanding , what that Word was , by which it was written , which is the very End for which it was committed to writing and continued to us , and is , one of the most Excellent fruits of the wisdom remaining in Letters , which that Eternal Word hath produced in this outward visible transitory World. But , the Esteeming that fruit , and looking after it more then the Roor , and setting it up instead of , and above , the hidden Word in all things ; is that which hath been attempted in the Hearts of Men , by the suggestion of the Arch-Enemy of all Man-kind : who knoweth well enough , that if the inward Word be once Choaked and killed at the Root , so that it groweth not to be felt known and obeyed ; he will soon cause in Evil Minds , that Most precious literal Word , to be used onely as a pretence , thereby to cover all Sin in Hypocrisie , causing the Word in the Heart , not to be so much as thought on or observed : whereas , on the Contrary , he that highly esteemeth of the Word , the Commandment , Christ in the Heart , that word of Faith , by which the heart it self cometh originally to have its very being : cannot in the least fail of Esteeming , the powerfull working thereof in the inexpressible various wisdom , dwelling in the Heart and appearing from the Mouth or Pen of any Man whatsoever . Therefore peruse this Book , which will inform us , how the Eternal Word became Man , and how the Man JESUS CHRIST , who was born of the Virgin Mary , and lived upon Earth , for the space of Three and Thirty years and upwards , then was Crucified , dyed , was buried , arose again , and ascended into Heaven ; within the little part of the World , that Space of the Country of Aegypt the Wildernss , the Land of Canaan Judea and City of Jerusalem , in the fulness of Time , about sixteen hundred and fifty Eight years ago . How HE was also , this Eternal Word , which was , is , and Ever shall be , God , and Christ , the Eternal Alpha and Omega , the beginning and the End , the word of Faith ; that very Word which is in our Hearts , the word of Life , the inserted or ingrafted Word , the word of Grace , the Spirit of Life , the Bread which came down from Heaven , & which alwaies is in Heaven , not the outward , though in the outward Bread , for we live not by bread alone , but by every word which proceedeth out of the Mouth of God , this is the Bread of Life , Our * Dayly Bread : and so how he is both God and Man : Also how we that are Men , may here in this Life , be rightly partakers of Him according to the sayings of the Scriptures , also of his Sufferings Death and Resurrection : and how or in what manner it is , that he is like unto us in all things Sinne onely excepted , and yet he took our Sinnes upon him , & he that knew no Sinne , became Sinne for us , that we might be made the righteousness of God in him . All this will be clearly discerned in this Treatise of the Incarnation of JESUS CHRIST or his Becoming Man : and therefore also , that so precious knowledg may not remain any longer shut up , it is here published in the English Tongue . Though by perusing it and Meditating therein , the Holy Bible will appear assuredly , to be as much the Word of God , as a writing by Mans hand can be ; and the words there , once spoken by the Prophets , Christ , the Apostles & other Holy Men , as much the word of God , as words and voyces of Men can be ; The true sence and meaning thereof , in the understanding , as much the word of God as the Meaning in the Mind and understanding of any Man can be . Yet the writing , the Words , and sense or meanings , proceeding from Creaturely Instruments , are creaturely , whereas , the Thing properly called the word of God , which inwardly frames those Meanings and formeth all things whatsoever both visible and invisible , is not a Creature , for it is the Creator , the Creating Word , which is God himself , who formeth all things in himself , and so ALL is HE , not one IOT , a Creature ; But he createth the Creature , and dwelleth therein , yet the Creature is not nor ever can be , He : and so that word of his which is produced effected brought forth and Manifested Externally by the Creature , is Gods Word , but is not , God the Word , But the inward Word in the Heart , that vvord of Faith , even Christ the Word , that Word is God. Let me enquire a little Were not all * Eternal Things whatsoever , in Being in their own uncreated World , before therewas so much as the least Glimps of any Created thing , either Angel or Man , either Created Light or Darkness , either Created Heaven or Hell , or this World ? And were not the Divine holy Spiritual , and all other Natural things in Being , without the Created inward and outward world as well as in them ? And had it not been so , though the Angels world and ours had never been created ? And were not all the Things without them and within them , in Being , though they had not been spoken of in the Scriptures ? were not , the Word , God ; though John the Apostle had not said so ? were not the Pure in Heart Blessed ? should we not through Patience possess our Souls ? Is not God himself Light ? And if we walk in the Light as he is in the Light , doth not the Bloud of Jesus Christ clense us from All Sinnes ? otherwise not , though it be in us . And is not his Flesh meat indeed and his Bloud drink indeed ? Why do we not eat and drink thereof ? If we deny our selves , and take up the Cross of Christ , that is , tribulation anguish afflictions adversities and Crosses , and follow him in Meekness and wel-doing , loving those that hurt us , returning Good for Evil to every one , and blessing for Cursing , and this unfeignedly from a sincere Heart : are we not his true Disciples ? will not Heavenly Father give the holy Spirit to them that desire it ? though certain Disciples , that believed and had been baptized in the Time of the Apostles , had not so much as heard whether there was any holy Ghost , yet being baptized in the Name of the Lord JESUS , and having the hands of Paul laid on them , they received the holy Ghost and Spake with Tongues and prophesied . Do not they receive the Seed into Good Ground , that heare the Inward Word , and receive , consent to , or obey it , and so , understand it , & also bring forth fruit ? Doth not Faith come by inward Hearing , and that Hearing by the same word of God ? And can those that have not Ears to hear , that is , Spiritual Ears , hear , though his voyce his Spiritual Tongue and voyce is gone into all the Earth , that Word ingrafted in every thing by which all doth subsist ? Can the Natural Man perceive the Things of God , seeing they are spiritually to be discerned : or can any teach them rightly , that is Spiritually , but by the Spirit ? And if the word of Promise the Seed of the woman had not been quickned in Adam and Eve , by Gods putting Enmity between the Womans and the Serpents Seed , they both of them and all their posterity , had been meerly Natural and Children of wrath onely , and had been uncapable of ever becoming the Children of Grace and Mercy : but in the Word of promise Christ in them , all Mankind have in them , the Spiritual Man , the hidden Man of the Heart , in whom , even Cain was able to do well , and so doing should have been accepted , and in whom , they are not only able to discern but to do all things ; but if they love themselves , more then God in them ; then their Perdition is of themselves . Hath not God shed abroad his Love in our Hearts ? Can any rightly say , Lord ! Lord ! but by the Holy Spirit ? And are not the Father the Word and Spirit which bear record in Heaven One ? And do not the Spirit the Water and the Bloud which bear record on the Earth agree in One ? Also , is not the Kingdom of Heaven within us ? And doth it not consist in Peace Righteousness , and Joy in the Holy Ghost ? and then must not all needs be in us ? And we may thereby apprehend and understand it rightly , though yet we know it not nor ever read it , or though it had not been related in the Holy Scriptures . How many Thousand Endless Mysteries , are Treasured up in the hidden wisdom of God in Christ , and in him in us ? when we find him and partake of him , in him we have them all , and from his fulness receive Grace for Grace : how narrowly therefore should we search and observe , the exact words of the Scripture , which so surely as an Index , point us to these invaluable things ; and use that powerful word in our Hearts , by which hearing Comes , and direction and power of understanding those things , not onely which are expressed inwardly or outwardly , but even whatsoever is hidden in Christ , in whom all fulness dwels : and then can any thing be impossible to be apprehended or known by a Soul , that hath the very Thing in it self , where nothing can be hid from its inward Eyes ? And since God worketh in us both to wil and to do , why refuse we to will and to do ? by hearkening and yeelding to the Lusts of our own Hearts , being Servants in Obedience to the Evil , and not of God , who is likewise in us with his Grace & fulness : we thinking nevertheless , that we can neither will nor do , endeavouring to bring Scripture to prove it ; to the quenching of the Spirit , the manifestation whereof , is given to every one to profit withal : and this is effected in those that understand not , how to satsfie themselves , in the meaning of those Scripture Arguments that are alledged for proofs ; not considering that God worketh in us to be able through him in us , so that there is himself his power and ability in our Selves , though not Self-ability , as of our selves : for , the Most Holy Man born of the fleshly Seed of Father and Mother , of himself as of himself , is not able to think a Good Thought , but there is none so wicked , except he be altogether uncapable to desire Conversion , and so is a Devil , but doth at some time or other in this life , think a Good Thought ; which testifies the good work of God in his-heart and soul , and is the stirring of the Divine Word therein , in which is Light , but Men love darkness rather then Light , though it Ever Eternally shone in the Darkness , and is the very light of their life in them ; and that because their Deeds are Evil ; and they will not follow to will and do according to it , which is the Obedience to the divine . Light in them ; though God hath given even his whole self unto them to Convert them , wherein they are able to do all things through Christ that strengtheneth them ; and yet will not , but neglect so great Salvation . And these Comfortable words expressed in the holy Scriptures are faithful and the Things certain and undeniably true though the Scriptures had never made mention of them ; and are all of them to be discerned known and throughly understood in the Things themselves , by and in every Soul ; but our want is that we seek not . The Consideration whereof , should move us , earnestly to labour , to understand , more and more , where and how , that word is to be found felt seen and known , as this Book doth exceedingly help us ; that we may infallibly Experimentally , and understandingly , Testifie unto the Truth of the Holy Scriptures , by the through Examination of the Things it speaketh of ; seeing the Scripture directs to that which is to be understood no way but in the Things themselves , as all that is written of is to be known Experimentally , whether it be Natural or Divine , solely by comparing the writing by and with the Things , else all is but a Notional and Imaginary Supposition or Opinion without understanding , but by the knowing of Things we should by degrees cease from Contention , and rightly certainly and infallibly know God , and the Wonders he hath wrought and can and will work in all things , especially in the Souls of Holy Men , some of whom , out of the good hidden treasure of the living word in the Heart , have committed to writing those few things conteined in the Scriptures , being few in respect of the Infinite Depths of the Deity ; and so proceeding forward from Grace to Grace , from Knowledge to knowledg , we may attain to the measure of the fulness of the stature of a Man in Christ and not be alwaies children in understanding , but even strong Men in Christ . The Apostle Johns words . If we say we have no sin , we deceive our Selves ; May they be taken as meant speaking of others , and not himself included ? what then shall we think was become of his Earthly Old Adam of his outward Flesh and Bloud , wherein he was Mortal ? had he not that when he said so , that he might justly exclude himself from having any sinne ? as having laid of this life and body he might have done , having the new heavenly Body , and not the old Earthly one about him at all : in which Mortal flesh and Bloud onely , which Christ himself took of the Seed of the Virgin Mary , he became , Sinne , for us , and could die ; else it had not been possible , as is largely cleared in this Treatise : Though if there be no Consent of the Soul , it may truly be said by any one , with the Apostle Paul , It is no more I , that do the Evil which I would not , but Sinne that dwelleth in me : Yet of this Mortal Corruptible Flesh , which dyeth and remains in Corruption in the Grave , and will not be changed till the General Resurrection of all the Dead at the last day , of that it may be always said , as he likewise saies of himself , after he was rapt into the Third Heaven , and not of others onely : I know that in me , that is , in my Flesh , dwelleth no Good thing . And that is it , in which Evil was present vvith him , vvhen he vvould do Good ; for vvith his Flesh he served the Lavv of Sinne : Can any serve God with his Flesh ? but vvith the Mind he can , and doth vvhen he vvilleth the Good. Yet vvhy are the Mysteries of the Bible , so little understood , but because we apprehend not , that God and Christ and the Holy Spirit , and all Graces , as also Sinne , are invvardly in Every soul ; the flesh lusting against the Spirit and the Spirit against the Flesh in every one , and so the love and vvrath of God is in all things either hidden or manifested ; and that all the things vvhich vve perceive in this corruptible vvorld to be transitory , are in the spiritual invvard uncreated world , Eternal in Substance , and cannot but endure for evermore , which if it were considered we should find what all things are , for they are to be found within our Souls , and with our Inward Eyes , and may be plainly seen discerned and known ; and so the holy Scriptures , as we come to a greater measure of the knowledge of the Things , not only that they are , but what and how they are , as this Author teacheth , would come to be understood , as to all those Mysteries of the Gospel of Christs Eternal Redemption and Salvation , which he hath purchased for all Man-kind : then which there is not any thing comparably desirably to be known , by any of the Sons of Men , which are here fundamentally and particularly explained more then in any other Book of the Authors , wherein thou wilt find such Mysteries discovered as formerly thou couldst not have believed , though one had told thee of them , and which thou hast not so clearly understood , though thou hast often read of them in the Scriptures : And if all Jews Turks Heathens and others not yet true Christians , should perceive the Things therein written , they would instantly with willing and ready Hearts believe in God aright , & worship the Father in Spirit and in Truth ; and know the Only true God , and Jesus Christ whom he hath sent , and then be filled with Joy in the Holy Ghost ; and love Embrace and highly esteem the understanding of the Scriptures of the Old and New Testament , which nnot many yet care to be assured they understand them aright by the true knowledg of the Things written of therein . Though also the Ground of all Mysteries are in this Book laid open , which being apprehended , may bring us at length to the full understanding of all that the Scriptures do contein , except in what the spirit of God wil conceal , as what the seven Thunders in the Revelations , sounded forth , which yet wil be made known to that soul , what those things are , that the Spirit wil not yet reveal , but that the Father will reserve in his own power , till the thing be neer to be accomplished , though it may be understood by one or other holy soul in the Nature of the Thing , with a Command not to make it known to others ; yet though we understand things never so perfectly in our Spirits souls & heavenly Bodys in our Inward Man , we enjoy them inwardly onely , in assured hope , but not as we shall do , neither do we see them as we shall do , when we so enjoy them as we do now this world with this outward Body , both which , wil be changed together at the End , and though this body is * sown in weakness , at the resurrection thereof , it is raised in power , a spiritual incorruptible immortal Eternal body , made conformable to Christs Glorious Body , to such as have been partakers of him in this life , this will be in that World , where all Evil shall be done away , first from sticking and adhereing to us as now in and by our Outward Man in this life : and them also , all corruption being done away , as at the change of this world and resurrection of the Body that will be also released from those Clogs of imperfection which now hang on us Outwardly ; and on this whole now visible world , and will do till all Things are separated by the Fire at the last day and every thing shall go to its own Place , the wicked into everlasting Torment , the Righteous to Eternal Bliss ; then Corruption shall put on Incorruption , and God shall be all in all ; yet all things will remain to be what they then are , though God will be all in Every one of them . In the mean time , we may attain Perfection , in our souls , spirits , and new heavenly Bodys , being therein truly members of Christ in us , yet we should bring dovvn our Body dayly , and Mortifie our Members that are on the Earth , and learn to know how every one of us , may justly account our selves even the Chief of sinners , finding sin to be out of measure sinful , and thereby strive through Godly sorrow , to bring forth Indignation in us against it : and how sinne dwels , though we should not let it reign in our Mortal Bodys , to obey it in the Lusts thereof , and if by the spirit we thus mortifie the deeds of the Body , we shall live , for then we bring forth the fruits of the Spirit , wherein we are perfect even in this life . And because this Treatise will so exceedingly further us , in these several divine Considerations , let me desire the Reader for his own Benefit , to peruse it seriously : and he will find as I have done , more then now before he read it he can conceive ; though I viewing my self in the Looking-Glass of my sins , may finde just cause to acknowledg myself one of the unworthiest of the Children of Men. 1658. 25. December , London . John Sparrow . The First Chapter Why the Becoming man or Incarnation of Iesus Christ , hath not hitherto been rightly understood . Also Of the two Eternal Principles , and of the Temporary Principle . 1. WHen Christ asked his Disciples , * Whom do the people say that the Sonne of man is ? They answered , b Some say thou art Elijah , some , that thou art John the Baptist , or one of the Prophets . 2. c He asked them , and said , Whom say ye then that I am ? 3. d Them answered him Peter , Thou art Christ the Son of the living God. 4. e And he answered them and said , Of a truth Flesh and Blood hath not revealed that unto thee but my Father in Heaven ; * And upon this he made known unto them his Suffering . Dying and Resurrection 5. To signifie , that self Reason in the wit and wisdome of this world , could not in its own Reason know nor apprehend this Person , who was both God and Man. 6. But he would for the most part , be rightly known , only those that would wholly yeild up themselves to him , and for his name sake , suffer the Cross , Tribulation and Persecution : who would earnestly cleave to him . 7. As indeed it so came to pass then also ; That , even while he conversed visibly amongst us in this world , he was least known by the Wise in Reason . 8. And though he went up and down in divine VVonders , doing Miracles , yet outward Reason was so blind and void of understanding , that those great wonders were by the wisest in the Arts and Sciences of Reason , ascribed to the Devil . 9. And as at the time when he walked visibly in this world , he remained unknown by the wse in their own Reason ; so he still remaineth unknown to outward Reason . 10. From hence is so much contention disputation and strife arisen about his Person ; in that outward Reason supposeth it can reach fathome and search out what God and Man is ; and how God and Man can be one Person . 11. Which strife hath filled the circuit and face of the Earth , self Reason continually supposing it hath found and gotten the Pearl , not withal con●dering , that God's Kingdom is not of this world , and that Flesh and Blood cannot know or apprehend it . 12. Therefore now it concerns every one , that will speak or teach of the Divine Mysteries , that he have the spirit of God , and know in the Light of God , those Matters which he will give forth for true ; and not suck or draw them from his own Reason ; and so without divine knowledg , run upon the bare Letter in his opinion , and drag the Scripture by the Hair of the Head , to prove it , as is usualy done by Reason . 13. From this , so exceeding many errors are arisen , in that the divine knowledg hath been sought in mens own wit and Art ; and so men are drawn from the truth of God , to their own Reason ; so that the Becoming Man of Incarnation of Christ , hath been accounted a strange work and thing . 14. Whereas yet we must all , in that Becoming Man or Incarnation , be born of God again , if we will ever escape the wrath of the Eternal Torment or Nature . 15. But seeing it is a familiar intimate and native innate work to the children of God , wherewith they should exercise themselves daily and hourly ; and should alwaies enter into the Becoming Man or Incarnation of Christ , and go forth from the earthly Reason ; and so , in this miserable life , must be born in the birth and Becoming man or Incarnation of Christ , if they mean to be the children of God in Christ . 16. I have therefore undertaken to write this high mystery , according to my knowledg and gifts , for a memorial , that so I may have cause also heartily to be refreshed and quickened with my Immanuel . 17. Seeing I also , together with others , the children of God and Christ , stand in this birth ; that I may have a Remembrancer , and support or stay , if the dark earthly Flesh and Blood , together with the Devi●s Poyson , should surprise me or prevail over me , and obscure and darken my Image . 18. Therefore I have undertaken it as an exercise of Faith , whereby my Soul may thus , as a Branch or twig in its Tree Jesus Christ , quicken it self from his Sap and vertue . 19. And that not with wise and high eloquence of Art , or from the Reason of this world ; but according to the knowledg which I have from my Tree Christ ; that my little sprout in the Tree and life of God , together with others , may grow and flourish . 20. And though I search sublimely and deep , and shall set it down very clearly ; yet this must be said to the Reader ; that without the Spirit of God it will be a Mystery to him , and hidden from him . 21. Therefore let every one take heed how he judgeth , that he fall not into the judgment of God , and be captivated by his own Turba , and that his own Reason cast him not down headlong . This I say out of good will , and give it to the Reader to ponder of . 22. When we will write of the Becoming Man or Incarnation , and birth of JESUS CHRIST the Sonne of God , and speak rightly thereof , then we must consider the cause , and what it is that moved God to becom Man , seeing he needed not that to the accomplishment or perfection of his Being or Substance . 23. Neither can we by any means say , that his own Being or Substance hath altered it self in the Becoming-Man or Incarnation . 24. For God is unchangeable , and yet is become what he was not , though his property for all that remaineth unaltered ; that which was only aimed at , was the salvation of fallen Man , that he might bring him into Paradise again . 25. And here we are to cnosider of the first Man , how he was before his fall , for whose sake the Deity hath moved it self ; which ought highly to be considered by US Men. 26. VVe know what Moses saith , That * God Created man according to his Similitude , in an Image of or according to him ; understand it thus , That God , who is a Spirit , beheld himself in an Image , as in a Similitude . 27. Nevertheless he hath also created this World , that so he might manifest the Eternal Nature in substantiality , also in living Creatures and Figures , that all this might be a Similitude and out-birth or expresse Image , out of the Eternal Nature of the first Principle . 28. VVhich Similitude , before the time of the world , stood in the wisdom of God as a hidden * Magia , and was beheld in the wisdom by the Spirit of God. 29. VVho in the time of the beginning of this world , moved the Eternal Nature , and opened and brought forth the similitude of the hidden divine world . 30. For the Fiery world stood as it were swallowed up or hidden in the light of God ; in that the light of the Majesty ruled alone in it self . 31. And yet we must not think that the Fiery World was not then ; It was then ; but it severed it self in or into its own Principle , and was not manifested in the Light of God's Majesty . 32. As we may observe in the Fire & Light , that the Fre is indeed a cause of the Light , and yet the light dwelleth in the Fire , un-apprehended by the Fire , and beareth or hath another source or quality then the Fire . 33. For the fire is fierceness and consumeth , and the light is meekness , and out of its virtue or power , cometh Substantiality viz : Water , or the Sulphur of a thing , which the Fire attracteth into it self , and useth it to its strength and life , and so is an eternal Band. 34. This Fire and divine Light , have each stood still in it self from Eternity , each standing in its order , in its own Principle , and having neither Ground nor Beginning . 35. For the Fire hath in it self for its source or quality , it s own Form viz : the Desiring ; out of which , and in which , all Forms of Nature are generated ; one being continually a cause of the other , as is mentioned expresly at large in the other writings . 36. And we find in the Light of Nature , that the Fire in its own Essence , hath been as in an astringent desirous source or quality , a darkness in it self , which in the Meekness of God hath stood as it were swallowed up ; so that it hath not been qualifying or producing its Quality , but Essentially in it self , and not kindled . 37. And though it hath as it were burned , yet that hath been as a Principle of its own , in it self only perceptible . 38. For there have been only two Principles from Eternity ; the one in it self , the Fiery world ; the other also in it self , the Light-flaming world . 39. And yet they were not parted asunder , as the Fire and Light are not parted asunder , and the Light dwelleth in the Fire , unapprehended by the Fire . 40. And thus we are to understand two Spirits one in another viz : 1º One fiery , according to the Essence of the Astringent and stearn Nature out of the hot and cold stearn Essential Fire , which is understood to be God's wrath-spirit and source or quality , and belongeth to the Fathers property ; according to which he calleth himself , an angry † jealous God , and * a consuming fire , in which the first Principle is understood . 41. And 2º The other a Meek Light-flaming Spirit , which from Eternity conceiveth its variation or transmutation in the Cnter of the Light ; for it is in the first Principle , in the Fathers Property , a Fiery Spirit ; and in the second Principle , in the light , a meek light-flaming spirit , and is only one , and not two ; but is understood to be in two sources or qualities , viz : in Fire and Light , according to the property of each source or quality . 42. As is sufficiently to be understood by us , in every outward Fire , wherein the Fire source or quality , giveth a wrathful fierce spirit , which is consuming ; and the source or quality of the light , giveth a meek amiable Air-Spirit , and yet is Originally , but one Spirit . 43. In like manner we are to conceive of the Being or Substance of Eternity , viz : the holy Trinity , which in the Light , we apprehend to be the Deity ; and in the Fire , to be the Eternal Nature ; as is sufficiently cleared in the other writings . 44. For the Omnipotent Spirit of God with both the Principles , hath been from Eternity All itself , there is nothing before it ; It is it self the Ground or Bysse , and the Abysse . 45. And yet the Holy Divine Being or Substance , is especially observed to be a Being or Substance of its own , in it self , and dwelleth without or beyond the fiery or fiering Nature and property , in the lights property , and is called * GOD , not from the Fires property but from the Lights property . 46. Though indeed both properties are unsevered , as we may understand by this world , wherein there lieth a hidden Fire in the Deep of Nature , and hidden in all beings or substances and Things , else no outward fire could be brought forth . 47. And we see that the Meekness of the water holdeth that hidden fire captive in it self , that it cannot manifest it self ; for it is as it were swallowed up in the water , and yet is , though not substantially , yet Essentially ; and in the awakening is made known , and Operative or qualifying ; and all were a Nullity or Nothing and an Abysse , without the Fire . 48. Thus we understand also , that the Third Principle , viz : the source or quality , and the Spirit of this world , stood from Eternity , hidden in the Nature of the Fathers property , and was known by the Light-flaming Holy Spirit , in the Holy Magia , viz : in the divine wisdome , in the Divine Tincture . 49. For the sake of which , the Deity hath moved it self , according to the Nature of the Genetri● , and generated the great Mystery , wherein then ALL lay , whatsoever the Eternal Nature was able to do . 50. And it hath been only a Mystery ; and hath not been as a Creature , but as a Chaos , Quintissence , Mist , or Mixture together . 51. VVherein the wrathful or fierce Nature , hath generated a Dark Mist or Cloud ; and the light flaming Nature in its property , hath generated the Flame in the Majesty , and the Meekness ; which hath been the VVater source or Quality , and the cause of the Divine substantiality , from Eternity . 52. And it is only virtue or Power , and Spirit , which hath been of no Similitude ; and there is no footsteps of any thing therein ; but the Spirit of God in a two-fold source quality and form , viz : a hot and a cold stearn fire-source or quality ; and then a Meek love-source or quality , according to the kind of the Fire , and of the Light. 53. These have as a Mystery , gone one into another , and yet the one hath not comprehended the other , but have stood as it were in two Principles . 54. VVherein then the Astringency , viz : the Father of Nature hath continualy comprehended or compacted the Substantiality in the Mystery ; where then it hath formed it self as it were into an Image , and yet hath been no Image , but as a Shaddow of an Image . 55. All this in the mystery hath indeed thus continually had an Eternal beginning , of which a man cannot say , that there is any thing which hath not had its figuree , as a Shadow in the Eternal Great Magia . 56. But it hath been no Beeing or Substance ; but a spiritual or divine Scene or sport one in another , and is the Magia of the great Wonders of God , where there is continually what was not , or where there was nothing but only an Abysse ; and that is now in the Nature of the Fire and Light , come into a Ground . 57. And yet it is out of or from Nothing , but only out of the Spirit of the source or quality , which is also no Being or substance , but a source or quality , which generateth it self in it self in or into two Properties , and also severeth it self into two Principles . 58. It hath no * seperater or maker , but is it self the cause , as is particularly mentioned at large in the other writings , that the Abysse introduceth and generateth it felf into a Ground . 59. Thus now we may coneeive of the Creation of this World , as also of the Creation of Angels , also of Man , and all other creatures . All is Created out of the great Mystery . 60. For the third . Principle hath stood before God , as a Magia ; and was not or hath not been wholly manifested or revealed . 61. Also God hath had no similitude , wherein he could discover his own Being or Substance , but only the wisdom , that hath been his longing delight , and hath stood in his will with his Being or Substance , as a great wonder , in the light flaming divine Magia of the spirit of God. 62. For it hath been the habitation of the spirit of God , and is no Genetrix , but the manifestation or revelation of God , a Virgin , and a cause of the divine substantiality . 63. For in it stood the light flaming divine Tincture to the heart of God , viz : to the word of life of the Deity ; and it hath been the revelation or manifestation of the Holy Trinity . 64. Not that , from its own ability and production , it manifesteth or revealeth God ; but the divine Center out of God's heart or being and substance , manifesteth it self in it : It is a Looking-Glass of the Deity . 65. For every Looking-Glass standeth still , or quiet and steady , and generateth no Image , but receiveth the Image : and thus the Virgin of wisdom is a Looking-Glass of the Deity , wherein the spirit of God seeth it self , as also all wonders of the Magia , which with the creation of the Third Principle are come into Being or Substance ; and is all created out of the great Mystery . 66. And this Virgin of the wisdome of God , stood in the Mystery ; and in it the spirit of God hath discovered the formation of the Creatures ▪ for it is the out-spoken or express Image of whatsoever God the Father hath spoken forth out of his Center of the light flaming divine Property , out of the Center of his heart , out of the word of the Deity , by his Holy Spirit . 67. Itstandeth before the Deity as a glance or Looking-Glass , wherein the Deity seeth it self ; and in it standeth the divine Kingdom of joy of the divine Will and Pleasure , viz : the great wonders of Eternity which have neihere beginning nor end nor number . 68. But is all an Eternal Beginning and an Eternal End , and is together as it were an * EYE , which seeth where there is nothing in the Seeing or in Sight ; but the seeing ariseth out of the Essence of the Fire and Light. 69. Understand in the Fires Essence , the Fathers Property , and the first Principle ; and in the lights quality or source and property , the Sonnes Nature , viz : the second Principle ; and the driving Spirit out of both properties , understand to be the spirit of God , which in the first Principle is fierce or wrathful , stearn , astringent , bitter , cold , and fiery , and is the driving spirit in the Anger . 70. And therefore resteth not in the fierce wrath and anger ; but is thrusting forth , and blowing forth of the Essential fire , in that it uniteth it self again in the Essence of the Fire ; for the wrathful Essences draw it again into them ; for it is their source or quality and life , and yet go●th in the kindled fire into the light forth from the Father into the Sonne , and openeth the fiery Essence● in the source or quality of the light . 71. VVhere then the fiery Essence in the great desire of the burning Love , and the first stearn source or quality , in the Lights quality or source , is not known ; but the fierceness of the fire , is only thus a cause of the light flaming Majesty , and of the desiring Love. 72. And thus we are to understand the Being or substance of the Deity , and also the Eternal Nature ; and we understand alwaies the Divine Being or substance , in the light of the Majesty ; for the meek light maketh the stearn nature of the Father , meek lovely and merciful . 73. And is called the Father of Mercy , according to his Heart or Sonne ; for the Property of the Father standeth in the Nature of fire and light , and is himself the Being of all Beeings or Substance of all Substances . 74. He is the Abysse and the Bysse or ground , and parteth him self in the Eternal Birth into Three Properties , as into Three Persons ; also into Three Principles . 75. Whereas yet in the Eternity , there are but Two in Being or Substance , and the Third is as a Looking-Glass of the first Two ; out of which this world as a comprehensible or palpable Being or Substance , is created in a Beginning and End. The Second Chapter . Of the Revelation or Manifestation of the Mystery ; How out of the Eternal Spiritual Mystery , the Temporary Mystery is flown forth . 1. SEeing then thus there hath been a Mystery from Eternity ; therefore now its manifestation or Revelation is to be considered : for we can speak no otherwise of the Eternity , then as of a Spirit . 2. For it hath all been only a Spirit , and yet from Eternity hath generated it self into Being or Substance , and that through Desiring and Longing . 3. Neither can it be said at all , that in the Eternity there hath not been Beeing or Substance ; for no Fire subsisteth without Being or Substance . 4. Also there is no Meekness without the Generating of Being or Substance ; for the Meekness generateth VVater , and the Fire swalloweth up the water , and maketh it in it self , one part Heaven and Firmament , and the other part Sulphur . 5. In which the fire Spirit , by its Essential wheel , maketh a Mercury , and further awakeneth the Vulcan ; that is , striketh up the Fire , that so the Third Spirit , viz : the Air becometh generated . 6. VVhere then the noble Tincture standeth in the midst , as a * Glance with the Colours , and Originally ariseth out of the Wisedom of God. 7. For the Colours arise from the source or quality : Every Colour standeth with its Substantiality , in the meekness of the quality or source of the water , excepting the Black , which doth not so , that hath its Original out of the harsh astringent fierceness ; † they all receive their colours from the source or quality . 8. Thus now every form longeth after the other , and from the Desirous Longing every form is impregnated from the other ; and the one bringeth the other to Being or Substance ; so that the Eternity standeth in a perpetual enduring Magia , wherein Nature standeth in a sprouting springing and wrestling ; and the fire consumeth that , and affordeth or giveth it also , and so is an Eternal Band. 9. Only the light of the Majesty and Trinity of God , is unchangeable : for the Fire cannot comprehend it ; and it dwelleth Free in it self . 10. And yet it is perceptible and known to Us , that the light of the Love is desirous , viz : of the wonders and figures in the wisdom . 11. In which desiring ; this world , as a Model , hath been known from Eternity in the wisdom , in the Deep hidden Magia of God ; for the Desiring of the Love searcheth into or predominateth in , the Ground or Byss , and Abyss . 12. Therein hath also from Eternity , the desire of the fierce wrath and harsh stern source or quality in the Fathers Nature and property , together mingled it self . 13. And so the Image of Angels and Men , have been from Eternity discovered in the Divine property in Gods wisdom ; as also , in the property of the fierce wrath , the Devil , But not in the holy Light-flaming property . 14. But yet in no Image or , † Being and Substance ; but in the way or Manner , as in a deep sence , a thought darteth up , and is brought before its own looking-Glass of the Minde ; where , in the Minde often a thing appeareth , * that is not in Being or Substance . 15. Thus have the two Genetrixes , viz : the fierce wrath in the Fire , and also the Love in the Meekness or Light : set their ‖ Model in the wisdome . 16. Where then the Heart of God in the Love , hath longed to Create , this Model into an Angelical Image , out of the Divine substantiality , that it should be a similitude and Image of the Deity , and should dwell in the wisdom of God , to fulfill the longing of the Deity , and to the Eternal rejoycing of the Divine Kingdom of Joy. 17. And now we are to conceive or apprehend of the Word Fiat , that it hath comprised or c●tched this and brought it into a Substance and Corporeal Being : for , the will to this Image , hath existed out of the Father , out of the Fathers property in the word or Heart of God from Eternity , as a desirous will to the Creature , and to the Manifestation of the Deity . 18. But being it had not moved it self from Eternity , till at the Creation of the Angels ; therefore there was no Creation performed till the Creation of the Angels . 19. But the Ground and Cause thereof , we are not to know , and God hath reserved it to his own Power and Might , how it came to pass , that God hath once moved himself ; seeing , or notwithstanding , he is an unchangeable God : and we shall here search no further , for this troubleth us . 20. Only of the Creation we have ability to speak , for it is a Work in the Being or Substance of God : and we understand , that the Will of the Word or Heart of God , comprehended or Comprised the astringent Fiat in the Center of the Fathers Nature , together with the Seaven Spirits and Forms of the Eternal Nature , and that in the Form and Manner of the Thrones . 21 Where then the harsh Fiat , stood not as a Maker , but as a Creator in the property of Each Essence , * All in the Great Wonders of the VVisdome . 22. As the Figures were from Eternity discovered in the † Wisdome , so they now became comprehended by the Fiat , in the Will-Spirit of God. 23. Not out of strange Matter , but out of Gods Essences , out of the Fathers Nature , and became introduced by Gods Will-Spirit into the light of the Majesty . 24. VVhere then they were Children , and not strange guests : generated and Created out of the Fathers Nature and property , and their will-spirit was inclined or directed into the Sonnes Nature and property . 25. They could and should Eat of Gods love-substantiality , in the Light of the Majesty : where then their fierce wrathful property out of the Fathers Nature became changed into Love and Joy. 26. And that they all did , besides or except one Throne and Kingdom , and that turned it self away from the light of Love ; and would rule and domineer in the stern Nature of the Fire , above Gods meekness and Love. 27 And was therefore , driven out from the Fathers Property , from its own Creaturely Place , into the Eternal Darkness , into the Abyss of the stern Fiat ; and there must stand in its own Eternity ▪ and thus the fierce wrath of the Eternal Nature is here also filled . 28. But yet we are not to think ; that King Lucifer also could not have stood : He had the light of the Majesty † for himself as well as the other Thrones of Angels : If he had Imagined thereinto , or according to it , He had continued an Angel. 29. But he drew himself out of Gods Love into the Anger , and so he is now an Enemy of the love of God and of all Holy Angels . 30. VVe are here to consider further : Of the Enimicitious kindling of the Extruded Spirits : while they were yet in the Fathers property : How they with their Imagination kindled the Nature of the substantiality ; so that out of the Heavenly Substantiality , Earth and Stones are come to Bee : and the Meek Spirit of the water is come to be a burning Firmament in the fires source or quality : whereupon the Creation of this World , viz : of the Third Principle , followed . 31. And for the Place of this World there was an other Light awakened , viz. the SUN : that so the Devils Pomp might be withdrawn from him , and he was thrust out and shut up as a Prisoner in the Darkness between the Kingdom of God and of this world . 32. VVhere then in this world , he hath no further to Rule , but only in the Turba , in the fierce wrath and Anger of God ; where that is awakened there he is Executioner : and is a continual Lyer , Mischiefer and betrayer and Cheater of the Creatures . 33. He turneth all Good into Evill , so far as he is permitted room to do so ; whatsoever is Terrible and Pompous , there he sheweth his might , and willeth continually to be above God. 34. But the Heaven which is Created out of the midst of the Waters , as a Meek Firmament , allayeth his Pomp , so that he is not Chief Great Prince in this world ; but * Prince of wrath . 35. Now when the Devil was thrust out of his Place , this Place or Throne thereupon stood without its Angelical Hoast , in great desire and longing after its Prince ; but he was thrust out . 36. So now God Created for it another Prince , Adam the first Man , who was also a Throne-Prince before God ▪ and here we are rightly to consider his Creation , as also his Fall ; for the sake of whom , the Heart of God moved it self , and became Man. 37. It is not so slight or trivial a thing or Matter , about the Creation of Man , for whose Fall sake , God became Man , that he might Help him again . 38. So also his Fall was not the meere Biting of an Apple ; also his Creation was not in that manner , as outward Reason supposeth , which understandeth the first Adam in his Creation , to be onely a meere Clod of Earth . 39. No , my Dear Mind , God is not become man for the sake of a Clod of Earth : neither was the matter meerly one disobedient Act for which God was so enraged that his wrath could not be pacified , except it be revenged on the Sonne of God and slay him . 40. To Us Men indeed , since the loosing of our Paradisical Image , this Mystery hath continued hidden , except to some who have attained the Heavenly Mystery again : to them somewhat thereof hath been opened , according to the Inward Man. 41. For in Adam we are Dead as to Paradise , and must Sprout and Grow again through Death and the Corruption of the Body , into Paradise , as into another world , in the life of God , into the Heavenly Substantiality and Corporeity . 42. And though it be so in some , that they attain the Substantiality of God , viz : Christs Body , again , on to the soul ; yet the Perished Earthly Adam hath covered the Holy and pure Mystery , so that the Great secret Mystery hath continued hidden to Reason . 43. For God dwelleth not in this world in the Outward Principle , but in the Inward : he dwelleth indeed , in the Place of this world , but this world apprehendeth him not : how then will the Earthly Man apprehend the secret Mysteries of God. 44. And if a Man do apprehend them , he apprehendeth them according to the Inward Man , which is born of God again . 45. But seeing the Divine Mystery will now more and more henceforth , be laid so wholly open , and be so very apprehensibly given to Man , that he will very clearly apprehend the hidden secret : therefore it ought by him to be well considered what it signifieth : Even the Harvest of this world , for the beginning hath found the End : and the Middle is set into the separation . 46 , Let this be told to you ye Children , who would inherit the Kingdom of God : there is a time of Great Earnestness or severity at Hand : the Floar shall be purged , Evil and Good shall be severed one from another : The Day Dawneth , this is highly known . 47. When we will speak of Man , and rightly understand , out of what he is made ; we must Consider of the Deity , together with the Being of All Beings or Substance of all Substances ; for Man was Created according to the similitude of God , out of all the Three Principles ; a totall Image and Similitude , according to all Beings or Substances . 48. He must not be an Image of this world only ; for this worlds Image is Beastial ; and for the sake of no Beastiall Image , is God become Man. 49. For neither did God create Man to live thus in a Beastial Property , as we now live in after the Fall , but in the Paradisicall , in the Eternall Life . 50. Man had no such beastial Flesh , but heavenly Flesh , but in the Fall * it became earthly and beastiall . 51. Neither are we to understand it in such a sence , that he had nothing of this world in him : He had the Kingdom and Dominion of this world in him ; but the Four Elements ruled not in him ; but the Four Elements were in One , and the Earthly Dominion lay hidden in him . 52. He should live in the Heavenly source or Quality ; and though all was stirring in him , yet he should rule with the Heavenly source or Quality of the second Principle over the Earthly ; and the Kingdom and the source or Quality of the Stars and Elements should be under the Paradisical source or Quality . 53. No Heat nor Frost , no Sickness nor Mishap or Mischief , also no fear should touch him or terrifie him , his body could go through Earth and Stone , uninterrupted by any thing . 54. For that would be no Eternal Man , which earthliness could limit , which were thus fragile . 55. Therefore we should rightly consider of Man : It is not Sophistry or Opinion that will do it , but knowing and Understanding in the Spirit of God. 56. It is of necessity you must be born again , if you will see the Kingdom of God again , out of which you are departed . 57. Art will not do it ; but Gods Spirit , which sets open the Doors of Heaven to the Image of man , so that he can see with Three Eyes . 58. For Man standeth in a Threefold life , if so be he be Gods Child ; if not , he standeth onely in a Two-fold life . 59. And it is sufficiently known to us , that Adam is , with the right Holy Image , which was the similitude according to the holy Trinity , gone forth out of the Divine Being or Substance , aud hath Imagined in or according to the Earthliness , and hath brought the earthly Kingdom into the divine Image , and darkned or obscured it , and made it perish , whereupon also we then lost our Paradisical Seeing . 60. Also God hath withdrawn Paradise from Us , whereupon we became then weak faint and feeble ; and instantly , the Four Elements , together with the Constellations or Astrum in us became strong and mighty , so that we are with Adam fallen home to them . 61. Which also is the Cause of the Woman , that God divided Adam , when he could not stand , and parted him into two Tinctures , viz. according to the Fire and Water , as shall be mentioned here following ; the one affording soul , the other Spirit . 62. And after the fall Man became a beastial Being or Substance , who must propagate after a Beastial property or kind ; and then the Heaven and Paradise as also the Deity , became a Mystery to Him. 63. VVhereas yet the Eternal continued in Man , viz : the Noble soul , but covered with an Earthly Garment , and darkned , and infected with the earthly source or quality , and poysoned by the false or Evil Imagination ; so that it was no more known to be Gods Child . 64. For the sake of which , God became Man , that he might deliver it from the Dark Earthliness again , and bring it again into Heavenly Substantiality , in Christs Flesh and Blood , which filleth the Heaven . The Third Chapter . The Gate of the Creation of Man ; and of the breathing in of the Soul and of the Spirit . 1. ALthough this hath been cleared enough in the other Writings ; yet because every one hath them not ready at Hand : therefore it is necessary : to set down a brief recitall or round description of the Creation of Man ; whereby Christs Becoming Man or Incarnation , may be the better understood afterward . 2. Also for the sake of the Pearl , which continually more and more befalleth and becometh given and opened to Man in his seeking ; which is a singular Joy to me , thus to delight my self with God. 3. The Creation of Man is done or performed in all the Three Principles , viz : in the Fathers Eternal Nature and property ; And in the Sonnes Eternal Nature and property ; and in this worlds Nature and property . 4. And , into the Man which the word Fiat Created , was the Threefold Spirit , out of the Three Principles and sources or qualities breathed in to be his life ; viz : he was Created by a Threefold Fiat ; understand the Corporeity or Substantiality ; and the will of the Heart of God , introduced the Spirit into him , according to all the Three Priuciples ; understand it , as followeth . 5. Man was created totally after the similitude of God , God manifested himself in the Humanity in an Image , which should be as himself . 6 , For , God is ALL ; and All is proceeded from him ; and yet all is not called God , therefore , because all is not Good. 7. For , as far as concernes the Pure Deity , God is a light-flaming Spirit , and dwelleth in Nothing but onely in himself ; Nothing is like him . 8. But as far as concerns the property of Fire , out of which the light is generated ; we apprehend that the property of the Fire is Nature , which is a Cause of the Life , Moving , and of the Spirit ; else there would be no Spirit , also no Light nor Being or Substance , but an Eternal * Stilness , neither Colour nor virtue , but all would be an Abyss wsthout Being or Substance . 9. Although yet the light of the Majesty dwelleth in the Abyss , and is not apprehended by the fiery Nature and property ; For as to the Fire , and Light , we are to Understand as followeth . 10. The Fire hath and maketh a terrible and Consuming source and Quality or torment : now in the source or quality and torment , there is a sincking down like a dying , or free yieldiug up it self . 11. That free yeelding up it self falleth into the liberty , without or beyond the source or quality or torment , as into Death ; and yet is no Death , but it so goeth a degree deeper down into it self , and becometh free from the source or quality or torment of the fires Anguish ; and yet hath the sharpness of the Fire , yet not in the Anguish , but in the * Liberty . 12. And then the Liberty and the Abyss , is a Life , and becometh a Light in it self ; for it getteth the Flash of the Anguish Source or Quality or torment ; and becometh desirous , viz : of the Substantiality . 13. And the Desiring impregnateth it selfe with substantiality out of the Liberty and Meekness : For , in that the Anguish source or quality or torment , sinketh or entreth in , it rejoyceth that it is free from the Anguish ; and draweth the joy into it self , and goeth with its will out from it self , which is the Life and † Spirit of Joy. 14. For which , here we had need of an Angels Tongue : yet hereby we will give to the Reader that loveth God , a short explanation , to consider of ; for the understanding of the Heavenly Substantiality . 15. For , in God , All is power Spirit and Life ; But whatsoever is Being or Substance , that is not Spirit ; but that which sinketh down from the Fire , as into Inability , that is Being or Substance . 16. For , the Spirit ariseth in the Fire , but it severeth it selfe into two Sources or Qualities : as one into the Fire , and one in the sincking down into the Liberty , into the Light. 17. This is called God ; for it is Meek and Lovely , and hath in it self the Kingdom of Joy ; and the Angelical world is understood in the sunk down Liberty of the Substantiality . 18. Therefore when we were gone out from the Liberty of the Angelical Substantiality , into the Dark source or quality , whose Abysse was the Fire , then there was no Remedy , unless , the Lights power and Word , as a word of Divine Life , became a Man , and brought us out of the darkness , through the fire source or quality , through the Death in the fire , a-again into the Liberty of the divine Life , into the divine Substantiality . 19. And Therefore must Christ dye , and with the soul-Spirit go through the Fire of the Eternal Nature , viz : through * Hell and the fierce wrath of the Eternal Nature , and enter into the Divine Substantiality ; and break open a way for our souls through the Death and Anger ; through which , we may with , and in , him , enter through death into the Eternall Life . 20. But concerning the divine Substantiality , viz : concerning the divine Corporeity , we are to understand as followeth . 21. VVe understand that the Light giveth Meekness , viz : Love : Now the fires anguish desireth Meekness , that it may slake its great Thirst , for the fire is desirous , and the Meekness is giving , for it giveth it self . 22. Thus in the desiring of Meekness , cometh to be substance or Being , viz ; a substantial * Essentiality : which is sunk down from the fierce-wrath , which giveth its own Life freely , and that is Corporeity , for out of the power in the Meekness , it becometh substantial , and is , by the Astringency as by the Eternal Fiat , attracted or put on and retained . 23. And is therefore called Substantiality or Corporeity ; because it is sunk down from the fire source or quality and Spirit , and is in respect of the spirit as mute or inanimate , Dead and impotent ; whereas Yet , it is an Essential Life . 24. Understand us aright thus , : when God created the Angels , there were onely Two Principles manifested and in Being or Substance ; viz : that in the Fire , and that in the light ; viz : One in the fierce wrathful Substantiality in the stern astringent Fiat , with the forms of the fires Nature . 25. And then that in the Heavenly substantiality , out of the Holy Power , with the water source or quality of Meekness of the Life of Joy : in which the divine Sulphur , as in the Love and Meekness ; was generated ; its Fiat was Gods desiring will. 26. Out of this divine Substantiality , viz : out of Gods Nature , the Angels as Creatures were Created , and the source or quality of their Spirit and Life , ariseth in the Fire . 27. For without Fire no Spirit doth subsist : and if it go out of the Fire into the Light , there it obtaineth the love source or quality , and the fire becometh onely a cause of its Life : but the fires fierceness becometh quenched with the Love in the Light. 28. But Lucifer dispised this , and continued in the Fire-Spirit , and so Elevated himself also and kindled the substantiality in his Place , out of which Earth and Stone came to be ; and he was thrust out ; and so the Third Corporeity and the Third Principle began , together with the Kingdom of this world . 29. So when the Devil was thrust out into the Darknesse , then God Created another Image according to his similitude , in this Place . 30. But if it must be Gods similitude according to all the Three Principles ; then must it also be taken out of all the Three , and out of All Beings or Substances of this Place or of this Deep : as far as the Fiat , had with Lucifers Principality , given it self into the Ether to the Creation . 31. For , Man came in the sted of Lucifer : and hence ariseth also the Envy of the Devils , that they cannot afford Man that Honour : but leade him continually into the Evil way of perdition , whereby they may but increase their Kingdom : and they do it as a spite against the Meeknesse , viz : the love of God , supposing that seeing they live in the fierce strong Might ; that they are higher then the Spirit of God in the Love and Meekness . 32. Understand it thus : Gods Will-Spirit viz : the Holy Spirit hath comprised the Two-fold Fiat in two Principles , viz : in the Angelical world the Inward , and in this outward world , the Outward , and Created den Mesch oder Menschen , as a Mixt person ; for The * Mixture or Man , he should be an Image according to the Inward and outward world ; but should with the inward source or quality , rule over the outward ; thus he should have been the similitude of God : 33. For , the outward Substantiality hung to the Inward , and the Paradise grew through the Earth , and Men in this world upon the Face of the Earth was in Paradise ; for Paradisical fruit grew for him , till the Fall , when the Lord Cursed the Earth . 34. Then Paradise passed into the Mystery , and became a Mystery or hidden secrecy to Man ; whereas yet if he be born of God again , according to the Inward Man , he dwelleth in Paradise , but according to the Outward he dwelleth in this world . 35. VVe are further to consider the Beginning and Original of Man : thus . God hath created his Body out of the † Matrix of the Earth , out of which the Earth was Created . 36. All was together one in another , and yet parted it self into Three Principles of a Threefold Substantiality ; and yet that in the fierce wrath was not known . 37. Now if Adam had continued in Innocency , he had lived the whole time of this world only in Two Principles , and had ruled with one over all , and the fierce wrathful Kingdom had not been known or manifested in Him , though indeed he had it in him . 38. And we are to understand furthee ; that Adams Body was Created out of the Inward Element , wherein the Inward Firmament and Heaven together with the Heavenly Essences , do lye , as to one Part , by the Inward Fiat . 39. And , as to the other Part he was created by the outward Fiat , out of the outward Four Elements , and out of the Constellation or Astrum ; for in the Matrix of the Earth , they stood one among another ; The Paradise was therein , and the Body was created also in Paradise . 40. Understand us aright : He had divine and also Earthly Substantiality on him , but the Earthly was impotent and as it were swallowed up in the Divine . 41. The Substance or matter out of which the Body was Created was a Mass , or Lump of fire and water , together with the * Essences of Both those principles , although the First also lay therein , but not stirring . 42. Every Principle , should continue in its seat , and should not mixe , even as is done in God , and then Man were a Total Image according to Gods Being or Substance . Of the Breathing-in of the Soul and of the Spirit . 43. The Body is a similitude according to Gods substantiality ; the Soul and Spirit are a similitude according to the Holy Trinity , 44. God gave the Body his substantiality out of the Three Principles ; and the Spirit together with the Soul , out of the fountain of the Threefold Spirit of the All-Being All-Substantial Deity . 45. And thus we are to understand , that the soul , with its Image , and with its outward Spirit , is proceeded out of three Principles and breathed and introduced into the Body : as Moses witnesseth ; † God breathed into Man the living Breath into his Nostrils , and so Man became a living soul . 46. But now the Breath and Spirit of God is Threefold , viz : in a Threefold source or Quality . 47. In the first Principle it is a fiery Breath and Spirit , which is the true cause of the Life , and standeth in the Fathers source or quality , viz : in the Center of the fierce wrathful Nature . 48. And then in the second Principle Gods breath or Spirit , is the light flaming love-spirit , viz ; the true spirit of the True Deity , which is called God the Holy Ghost . 49. And in the Third Principle , as in the similitude of God , Gods Breath is the Aire-spirit upon which the Holy Ghost rideth ; as David saith : * The Lord rideth upon the Wings of the Wine : and Moses saith , † The Spirit of God moved upon the Water ; that is upon the Capsula , or inclosure , where the Aire ariseth . 50. Now this Threefold Spirit , hath the total God out of all the Three Principles , introduced and Breathed-in , into the Created Image . 51. Viz : First , the Fire Spirit , he hath introduced into him from within , and not at the Nostrils , but in the Heart in the Twofold Tincture of the inward and outward Blood ; although the Outward was not known or discerned , but was a Mystery , But the Inward was stirring , and had Two Tinctures , viz : one out of the Fire , and one out of the Light. 52. This Fire-spirit is the true Essential soul , for it hath the Center of Nature with its four formes for its fiery might ; It striketh up the fire , it self , and it self maketh the wheel of the Essences , as in the * Second and † Third Book is mentioned at Large . 53. And thou art to know , that the Essential Souls-fire is not the true Image according to the Deity ; It is no Image , but a Magical perpetual enduring Fire . 54. It hath had no beginning : also it will have no End. 55. And understand : That God hath introduced the Eternal Begining-less Fire , which hath been from Eternity in it self in the Eternal Magia , as in the willing of God in the desiring of the Eternal Nature , as an Eternal Center of the Genetrix : for this Image should be a Similitude of or according to him , 56. And secondly , in like manner it is , with the Essential souls-Fire ; the Holy Spirit hath introduced the Light-flaming Love-spirit out of it self , and that even in the Second Principle , wherein the Deity is understood . 57. Not in at the Nostrils ; but as Fire and Light hang one to another and are One ; but in two sources or qualities : thus was the Good Love-spirit , together with the Essential Fire-spirit introduced into his Heart . 58. And each source or quality , brought its own Tincture along with it , as a peculiar Life of its own ; and in the Love-Tincture the right true Spirit is understood ; which is the Image of God , which is a similitude according to the clear true Deity , which respecteth the whole Man properly , also filleth the whole Man , but in its own Principle . 59. The soul , as to what purely belongeth unto it ; is a Fire-Eye , or a fire-Looking-Glass ; wherein the Deity hath manifested it self according to the first Principle , viz : according to Nature , for it is a Creature , and yet Created in no similitude . 60. But its Image which it bringeth forth out of its fire-Eye into the Light , that is the True Image or Creature , for the sake of which God became Man , and introduced it again out of the fierce wrath of the Eternall Nature in Ternarium sanctum into the Holy Ternary . 61. And we are to understand further , thus , concerning the soul and its Image : It is indeed together a Spirit ; but the Soul is a hungry fire , and must have substantiality , else it will be a hungry Dark valley , as the Devils are become such . 62. Thus , the soul maketh Fire and Life ; and the meekness of the Image maketh Love and heavenly substantiality ; thus the souls fire , becometh Meekened and satiated with Love. 63. For the Image hath water out of Gods fountain , which floweth into Eternal life , the same is Love and Meekness , and it receiveth that out of the Majesty of God : As is to be seen in a kindled Fire ; that the fire in it self is a fierce wrathful source or quality , and the Light is a Meek amiable source or quality : and that , in the deep of this world , out of Light and Aire , water cometh to be ; this is thus also , in a similitude . 64. Thirdly , God hath in like manner at once , breathed-in , the Spirit of this world , with the source or quality of the Stars and Elements , viz. the Aire , into Man , into his Nostrils ; that should be a ruler in the outward Kingdom , and open the wonders of the outward VVorld ; to which End also God created Man in the Outward Life . 65. But the Outward Man should not reach into the Image . 66. And the Image of God , should not lodg the outward Spirit in it self ; and suffer that to rule over it . 67. For its food was from the Word and power of God : and the outward Body had paradisical food not from the Sack of Wormes , for it had not that . 68. Also he had neither the form nor shape of Masculine or Feminine , for he was both ; and had both Tinctures , viz : of the soul & of the Spirit of the soul ; of the Fire and of the Light. 69. And he should generate another Man out of himself according to his Similitude : he was a chast Virgin in one only pure Love : he loved and impregnated himself , through the Imagination ; and so also * was his propagation . 70. He was a Lord over the Stars and Elements , a similitude of God ; as God dwelleth in the stars and Elements and they apprehend not him : he ruleth over all : thus was Man Created also . 71. The Earthly source was not wholly stirring in him ; he had indeed the Aire-spirit ; but the Heat and Cold should not touch him , for the substantiality of God pressed through all ; as the Paradise pressed and sprouted through the Earth ; so sprouted the Heavenly substantiality in the outward Being or Substance of his Body , and outward Spirit . In God , that , was very possible , which to us , in the earthly Life seemeth strange . 72. Fourthly , thus Adam , with the introducing of his fair Heavenly Image into the spirit of God , hath together received the Living word of God , which was the food of his soul and Image : that living Word was surrounded with the divine Virgin of wisdom . 73. And you are to know , that the souls Image , stood in the Virgin-like-Image , which was discovered in the Deity from Eternity . 74. And the pure Image of Adam , was out of the wisdom of God : for , God would thus behold and manifest himself in an Image ; and that was the similitude according to God ; understand , according to Gods Spirit : according to the Number Three ; a Total chast Image , like the Angels of God 75. And in this Image , Adam was the childe of God ; not a similitude onely , but a Childe . I say , born of God , out of the Being of all Beings or Substance of all Substances . 76. Thus we have shortly acquainted you , and offered to your understanding ; what kind of Image Adam was before his Fall , and how God hath created him ; for the better understanding , why Gods Word is become Man : how it was brought about , and what it hath caused or produced and effected . The Fourth Chapter . Of the Paradisical * Being or Substance and Dominion : How it would have been if Man had continued in Innocency . 1. MAny Objections hath the Devil framed , whereby he would Excuse himself ; saying God hath Creatted him thus as he is ; whereas his Angelical form which he once had , alwaies convinceth him , that he is a Lyer . 2. And thus he alwaies doth to the poor fallen Man , he introduceth alwaies the Earthly Kingdom with its power and ability into him ; that so he may have a constant looking Glass before him , that he also may blame God , as if he had created him earthly and Evil. 3. But he leaveth out the best , viz : First , the Paradise , in which Man was created ; and then Secondly , Gods Omnipotence ; that † Man liveth not by bread onely , but also from the Power and Word of God : and Thirdly , that Paradise with its source or quality ruled over the Earthlinesse . 4. He sheweth Man onely his Hard miserable fleshly Naked form or Condition : but the form or Condition in Innocency , wherein Adam knew not that he was Naked ; he covereth or concealeth that , to seduce Man. 5. And so , he would have this very much concealed , from us poor Children of Eve : and though the Earthly * Sack is not worthy to know it ; yet it is very Necessary for our Minds to know it . 6. So it is also necessary for us to fly to the True Door Keeper who hath the Key to Open it , to pray to him , and yeeld up our selves wholly to him ; desiring him that he will yet vouchsafe to open to us , the Paradisical Gate in the Inward Center of our Image , that the Paradisical Light might shine to us in our Minds , that so we might become longing to dwell with our IMMANUEL again , with the Inward and New Man in Paradise . 7. For , without this Opening , we understand Nothing of Paradise and of our Image which we had in Innocency . 8. But being Christ the Son of God hath generated us again to the Paradisical Image ; we should not be so remiss , to rely upon Art and earthly Reason : for so we find no● Paradise and Christ ; who must become Man in us , if we will ever see God ; in our Reason , it is all but Dead and Blind . 9. VVe must go out from Reason , and enter into the becoming Man or Incarnation of Christ , and then we shall be taught of God ; and then we have power to speak of God , Paradise , and of the Kingdom of Heaven . 10. And in the Earthly Reason , which onely proceedeth from the Constellation or Astrum , we are but Fools in the presence of God if we will speak of the Heavenly Mystery ; for we speak of a Thing which we have not seen or known . 11. But even a Childe knoweth its Mother , so also every one that is born of God again , knoweth his Mother , not with Earthly Eyes , but with divine , with the Eyes of the Mother from whom he is born : this we present to the true hearted Reader to consider , what he is to do ; and from what mind and apprehension or understanding , we will write . 12. Reason of the outward world , will needs hold , that God Created Man in the outward Dominion , in the source or quality of the fiery Stars and four Elements ; but if that were so , then he was Created in the Angnish and Death . 13. For , the starry Heaven hath its limit ; when it attaineth that , it leaveth the Creature ; of which it was a leader ; and then that Domininion and Beeing or Substance of the Creature passeth away which was subject to the outward Heaven . 14. And we see very well , how we fall away and dye when the outward Heaven with the Elements , leave us , so that even a Child in the Mothers womb is clearly old enough to dye : also oftentimes it perisheth , while it is yet without Life , and in the Fiat of the outward Dominion , is in the coming to be a Body , before the Center of Nature striketh up the Fire of the soul . 15. And thus by Adams fall , we clearly know the Dying and Death ; that Adam as soon as he became Earthly , dyed as to Paradise , and was dead to the Kingdom of God : therefore then the Regeneration was necessary for us , else we could not become Living again . 16. But seeing God did forbid Adam the Earthly fruit which was mixt , not to touch it , and also ereated onely one Man with Masculine and Feminine Properties , with both Tinctures , as of the fire , and of the Light in the Love ; and brought him instantly into Paradise , yea he was Created in Paradise : therefore we cannot give way to Reason , which by the Devils Infection or instigation , saith , that Man was Created Earthly . 17. For whatsoever was solely Created from the Earthly life , or from the Earthly source or quality , that is Beastial , it hath beginning and End , and reacheth not the Eternity , for it is not out of the Eternity . 18. And that now , which is not out of the Eternity , that is , transitory , and onely a looking Glass wherein the Eternal wisdom hath beheld it self as in a Figure and similitude . 19. There remaineth thereof nothing else but a shadow without source or quality and being or substance ; it passeth away , as a wind , which hath raised itself , and then lieth down again . 20. For such a Creatures sake , the word of God , is not become Flesh : the Eternal is not for the sake of the Transitory entered into the transitory substantiality . 21. Also it is not therefore entred into the Earthly , that it would raise and introduce the Earthly transitory , into the Power of the Majesty ; but for the sake of that which was proceeded out of the Power of the Majesty ; but was become evil and Earthly , and as it vvere extinguished in Death , that it might make it living again , and awaken , and lift it up into the power of the Majesty , into that state it was in , before it was a Creature . 22. And we are to understand otherwise then we have hitherto done concerning Man ; having accompted him beastial : Indeed he became Beastial , according to the property of this World ; when he dyed in Adam , from thence forward he lived to this world , and not to God. 23. But if he entered with his will-spirit into God , then the will-spirit would attain the Noble Image again , and according to the Image , would live in God ▪ and according to the Beastial property , would live to this world . 24. Thus he was in Death and yet was living , and therefore Gods word Became Man , that it might unite him into God again , that he might be totally born again in God. 25. VVee are to conceive of the Paradisical Image thus ; we say and apprehend , that Adam was Created Good , pure , and immaculate : as was also Lucifer and his Hoasts . 26. He had pure eyes , and that Two-fold : for he had both kingdoms in him , viz : Gods Kingdom and the Kingdom of this world . 27. But as God is Lord over all , so should Man also in the power of God , be Lord over this world ; for as God ruleth in all and presseth through all , imperceptibly to the Thing ; so could the hidden divine Man press into all , and see all . 28. Indeed the outward * was in the Outward ; † but he was Lord●ver ●ver the outward , it was under him ; it could not subdue him , he could break the Rocks without any prejudice to him . 29. The Tincture of the Earth was wholly known to him , he should have found out all the Wonders of the Earth : for to that end he was also created in the outward ; that he should manifest in figures , and produce into work , what was seen in the Eternall wisdome , for he had the Virgin wisedome in him 30. Gold Silver and the Pretious Metalls are indeed also out of the Heavenly Magia , thus inclosed and shut up by or with the kindling : they are another thing then Earth ; Man loveth that well and useth it for his maintenance ; but he knoweth not its ground and Original ; it is not in vain , loved by the Minde ; it hath a high Original , if we would consider of it . 31. But we are justly silent of it here ; seeing Man wthout that loveth it too much , and thereby withdraweth himselfe from the spirit of God. 32. One should not love the Body more then the Spirit , for the Spirit is the Life : this we give you to understand in a similitude , and are silent of the Matter with the ground and Original thereof . 33. But know this , that it was given to Man for his Sport and Ornament , he had it by the right of Nature ; it was his , understand , the outward Bodyes , for the outward Body with its Tincture , and the Metalline Tincture , are near a kind . 34. But when the Tincture of the outward Body , was destroyed by the Devils Evil longing ; then the Metalline Tincture , hid it selfe also from the Humane , and became an enemy to it ; for it is purer then the perished in the outward Man. 35. Let this be manifested to you , ye Seekers of the Metalline Tincture , If you would find the Philosophers stone , then apply your selves to the New Birth in Christ ; else it will be hard ●or you to apprehend it ; for it hath a great agreement with the heavenly substantiality ; which if it were released from the fierce wrath , would be very well seen . 36. It s lustre signifieth somewhat , so that , if we had paradisicall eyes , we should well apprehend it : The Minde sheweth it us indeed , but the understanding and full knowledge , is dead as to Paradise . 37. Therefore seeing we use that Noble thing , to the dishonour of God , and to the destruction of our selves ; not to honour God thereby , and to enter with our Spirit , into the Spirit of God , but leave the Spirit , and cleave to the substantiality , therefore is the Matalline Tincture become a Mystery , for we are become strangers to it . 38. Man was created , that he should be a Lord of the Tincture , and it was subjected to him ; and he became its servant , and also strange to it , therefore now he seeketh in Gold and findeth Earth . 39. Because he forsook the Spirit , and went with his Spirit into the substan●iality , therefore the Substantiality hath captivated him and shut him Up in Death , so that , as the Tincture of the Earth lyeth shut up in the fierce w●ath , till the Judgment of God , so also the spirit of Man lyeth shut up in the Anger , unlesse he go forth , and become generated in God. 40. For , the Devil would be Chief Great Prince , with his fierce wrath in the heavenly substantiality , therefore it was shut up from him , and became Earth and Stone , so that he is not Prince , but a Captive in the Anger , and the substantiality profiteth not him , for he is Spirit . 41 He contemneth the Heavenly Substantiality , and kindleth the Mother of Nature , viz : the Astringency or Fiat , which instantly made all palpable and Corporeal , which Gods Spirit * created or compacted together . 42. And yet it was well or easie to be known to Man , he could well release the Tincture , and bring forth the Pearl , to his Sport or Scene and Joy , and to the Manifestation of Gods Glory and Deeds of wonder , if he had continued in Innocency . 43. As to Mans-Eating and Drinking , whereby he should give his 〈◊〉 nourishment and substantiality , it was thus . 44. He had a two-fold fi●e in him , viz : the Souls fire , and the outward fire of the Sun and Constella●ions or Astrum : Now every fire must have Brimstone on Beeing and Substance , or else it subsisteth not ; that is , it burneth not : Concerning which we have sufficient understanding in the Divine Beeing or Substance : what the nourishment of Man was . 45. For , as is mentioned above , the souls fire is fed with Gods Love , meekness , and substantiality , together with whatsoever , the word viz : the Divine Centre , bringeth forth . 46. For , the soul is out of the Eternal Magick Fire , which must also have Magick food , viz : by or with the Imagination . 47. If it hath Gods Image , then it Imagineth in Gods Love , in the Divine substantiality , and eateth of Gods food , of the food of the A●gels . 48. But if not , then it eateth of whatsoever it imagineth in , or of whatsoever the Imagination entreth into ; whether it be of the Earthly of hellish source or quality , and into that Matrix also it falleth ; indeed not with its substance , but is filled therewith , and that beginneth to qualitie or operate in it selfe , as poyson doth in the flesh . 49. Also it is sufficiently to be known by us in the food of the Outward Body , thus ; The outward Man was indeed , yet he was as it were half swallowed up by the Inward , the Inward ruled throughout ; and thus every life took of its own food . 50. Viz : the Image of God , or the Souls Spirit and Image , did eat of the Divine heavenly substantiality ; the outward body did Eat of the paradisicall fruit in the mouth and not into the Body : for as the outward Body stood halfe swallowed up in the Inward , so was also the fruit of Paradise . 51. The Divine substantiality sprouted through the Earthly , and had halfe swallowed up the Earthly in the Paradisical fruit , so that the fruit was not known to be Earthly ; and therefore it was called Paradise , as a sprouting through the Anger , where the love of God sprouted through the Anger and bare fruit ; as the Language of Nature clearly uuderstandeth the same , without any Exposition or far fetch'd Meaning . 52. And thus we are further to understand , how God dwelleth in this world ; and the world is as it were swallowed up in him ; It is impotent in him , and he Omnipotent ; thus was Man also , and thus he did Eat , his earthly Eating was heavenly . 53. As we know that we must be born again , so the Paradisical fruit ; was born again out of the Anger into the Heavenly Essentiality . 54. Or , as we see , that a good sweet hearb , groweth out of the bitter Earth , which the Sun qualifieth , or causeth to be otherwise , then the Earth had qualified or caused it to be : so the Holy Man qualified the Paradisical fruit in his Mouth , so that the Earthlinesse , was swallowed up as Nothing , and stirred not Man at all . 55. Or , as we know , that the Earth shall at the E●d be swallowed up , and be no more a * palpable body , so was also Mans outward Bating , he did eat the fruit in the Mouth ; and needed no Teeth for that , for there was the dividing of the Power . 56. There were Two Centres , of the power in Adams Mouth , each took its own ; the Earthly was changed into a Heavenly source or quality ; as we know , that * we shall be changed as to our Bodies , and be turned into a Heavenly powerful Body ; thus also was the transmutation in the Mouth . 57. And the Body received the Power ; for † the Kingdom of God consisteth in Power , and thus Man stood clearly in the Kingdome of God , for he was immortal and a Child of God. 58. But if he should have Eaten thus into the Guts , and have had Such a Stink in his Body , as we now Have ; I will ask a Reason , whether that were Paradise , and whether Gods Spirit did dwell in that ; whereas Gods Spirit was to dwell in Adam , as in the Creature of God. 59. His labour in Paradise upon the Earth was Child-like , but with heavenly Wit or Ingenuity understanding and skil ; he might plant Trees , also other Plants , all according to his pleasure : in all there would grow to him Paradisical fruit , and all would be pure to him , he did what he would , and did all right . 60. He had no Law , but onely the Law of the Imagination or longing pleasure and delight : that he was to place with or by his Spirit , in God , and so he should have continued Eternally . 61. And although God had changed the Earth , yet he had continued without necessity , and Death , all would be but changed into Heavenly Substantiality . 62. So also is to be understood concerning his drinking , the inward Man drank the Water of Eternal Life , out of Gods Beeing or Substance , and the outward drank the Water upon the Earth . 63. But as the Sun , and the Air , suck up the water , and yet is not filled with it ; so it was also in Mans Mouth , it separated it selfe in the Mystery . 64. As we conceive and certainly know , and it is the whole Truth , that God Made all things out of Nothing but onely out of his Power ▪ so all whatsoever was Earthly should in Mans Mouth , go again into that which it was before the Creation of the World. 65. The Spirit and power thereof belonged to Man , but not an Earthly Body : for God had once created him a Body which was Eternal , and needed no Creating more . 66. Hee , understand , Adam , was a Princely Throne , made out of Heaven Earth Stars and the Elements , as also out of Gods Beeing or Substance : A Lord of the World , and a Child of God. 67. Observe this ye Philosophers , it is the true ground and highly known ; Mingle no School fictions with it ; it is clear enough ; Opinion doth it not , but the true Spirit born of God knoweth it aright . 68. All Opinion without knowledge , is an Earthly folly , and here understandeth Earth and the four Elements ; But Gods Spirit understandeth the One Element onely , wherein the four lie hidden . 69. Not four , should rule in Adam , but the One over the four , the Heavenly Element over the four Elements of this world : and thus we must be againe if we will possesse Paradise ; for which things sake God is become Man. 70. Let this be told you Ye , School-Disputers or wranglers , ye go about the Circle and enter not within , as the Cat about the scalding Broath , which is afraid of the burning Heat , so are ye afraid and ashamed before the fire of God. 71. And as little as the Cat eateth the scalding Broath , but goeth about smelling at the Edg thereof : so little also doth Man eat the Paradisical fruit , unless he go out from Adams skin which the Devil hath defiled , and enter again into the regeneration of Christ . 72. Hee must Enter within the Circle , and cast away the skin of Reason ; and then he attaineth Humane Wit or Ingenuity and Undershanding , and Divine skil and knowledge : No learning doth it ; but to be born or regenerated in it . The Fifth Chapter . Of the Lamentable and M●serable Full of Man. 1. IFwe will rightly describe the Becoming Man or Incarnation , of JESUS CHRIST ; it is necessary that we should set down the Cause , why God is become Man. 2. It is no small cause , or for nothing , as the Jewes and the Turks look upon it , the Christians also are halfe dumb concerning it : for indeed it must needs be a great Cause , wherefore the unchangeable God hath moved himselfe : Therefore observe this , we will set you down the Cause . 3 Adam was * a Man , and * an Image of God , * a whole similitude according to God ; although † God is no Image , he is the Kingdom , the Power , also the Glory and the Eternity ; All in All. 4. Yet the Deepe without ground , longed or pleased to manifest it selfe in Similitudes , as indeed there were such manifestations which were done from Eternity in the wisdome of God , as in a Virgin-like Figure . 5. Which yet was no Genetrix ; but a Looking-Glass of the Deity , and of the Eternity , in the Ground or Byss and in the Abyss , an Eye of the Glory of God. 6. And according to that Eye , and in that Eye the Thrones of Princes became Created ; viz : the Angels and in the End , Man ; he had again the Throne in himselfe as being Created out of the Eternall Magia , out of Gods Beeing or Substance , out of the Nothing into somewhat , out of the Spirit into Body . 7. And as the Eternal Magia Generated him out of it selfe , into an Eye of the Wonders and Wisdom of God : so he should and could generate another Man out of himselfe after a Magical manner , without dividing or rending of his Body . 8. For he was conceived in Gods longing Pleasure or delight , and the Desire of God , had generated him and brought him forth ; and so he also had that same longing , to his own impregnating of himselfe . 9. For , Venus's Tincture is the Matrix which was Impregnated with the substantiality , viz : with Sulphur in the Fire , which yet in Venus's Water cometh to Beeing or Substance . 10. The Fire Tincture , giveth Soul ; and the Lights Tincture giveth Spirit ; and the Water , viz : the substantiality giveth Body : and Mercurius , viz : the Centre of Nature , giveth the wheele of the Essences , and the Great life , in the Fire , and Water , heavenly and Earthly ; and the Sal or Salt Heavenly and Earthly , holdeth it in the Beeing or Substance , for it is the Fiat . 11. For , as Man hath the Outward Constellation or Astrum in him , which is his Wheel of the outward worlds Essences and Cause of the Minde : so also he hath the Inward Constellation or Astrum of the Centre of the fiery Essences , as also in the second Principle ; he hath the Light flaming Divine Essences . 12. He had the whole Magia of the Beeing of all Beeings or Substance of all Substances in him ; it was the possibility in him , he could generate Magically ; for he loved himselfe , and desired his likenesse again out of his Centre , As he was Conceived from Gods desire , and brought forth by the Genetrix in the Fiat ; so should he also have brought forth his Angelical or Humane Hoast . 13. But , whether they should all have been generated out of One , viz : out of that one Princely Throne ; or successively all one out of another , is not needfull to be known , for the limit is broken : we have enough in the Knowledge , in that we know what we are , and what our Kingdom is . 14. Indeed I find in the Deep in the Centre , that one should have proceeded out of the other : for the Heavenly Centre hath its Minutes , as well as the Earthly , which always strike : where the Wheele with all the Three Principles always goeth , and always one wonder openeth it selfe after another . 15. Thus was Mans Image also found and contrived wherein the wonders lie without number : they should be opened by the Humane Hoast . 16. And clearly in Time , one Greater Wonder is opened in one then in another ; all according to the Heavenly and Earthly Birth , and wonderful Variation or Alteration : as is done also at this very day ; that in One more Art and understanding of the Wonders lyeth then in an other . 17. Therefore I conclude , that one man should have been generated and proceeded from another : for the sake of the Great Wonders , and for the pleasure delight and joy of Man wherein a Man would have brought forth his like . 18. Thus should the Humane Generations have stood in the Generating , till God had set the Third Principle of this World again , in its own Ether . 19. For it is a Globe with Beginning and End , for the beginning reacheth to the End , that the last may passe into the First ; thus all is finished ond entire . 20. And then will the Middle again be cleared , and goe again into that which it was before the Times of this world , even all but the Wonders , which continue in Gods wisdom in the great Magia , standing , as a shadovv of this World. 21. Now seeing Adam was so Glorious an Image ; moreover in the sted and place of extruded Lucifer , ; the Devil would not allow or afford him that , but Envied it vehemently , and set his Vizard and Imagination alwayes before Adam : he slipt also with his Imagination into the Earthlinesse of the fruit : and Imagined or represented before Adam as if Great Glory did stick in his enkindled Earthliness . 22. Though indeed Adam did not know him , for he came not in his own Form , but the forme of the Serpent , as in the form of a Sumptuous Beautiful Cunning Beast , and Managed his Apish Sport like a Fowler , who deceiveth the fowles and so catcheth them . 23. So did he also , he infected the Earthly Kingdom with his disease and venome of Pride , and halfe killed it , as is to be seen in Earth and Stones , which though so very much diseased venomed and full of vanity , yet would very * fain be loosed from the vanity . 24. And when † it found that Adam was a child of God , and had the Glory and the Power , then it Imagined or longed vehemently after Adam , together with the Kindled Anger of God , that also Imagined or longed after Adam , to delight it selfe in this living Image . 25. All drew Adam and would have him ; the Kingdom of Heaven would have him , for he was created for it . 26. Also the Earthly Kingdom would have him , for it had one part in him ; it would be his Lord , seeing he was but a Creature . 27. Also the fierce wrath , set open its Jawes , and would be Creaturely and substantial , to satiate its great fierce hunger . 28. And thus stood Adam in the Trial or Proba for forty Dayes , so long as Christ was tempted in the Wilderness , and Israel on Moant Si●●i , when God gave them the Law , to see whether it were possible , that this people , could in the Fathers source or quality in the Law , stand before God. 29. And whether Man could have continued in Obedience , so as to have set his Imagination * upon God ; so that God should not have needed to become Man ; for which cause , God did such wonders in Egypt , that man might see , that there is a God , and so love and feare him . 30. But the Devil was a lyar and deceiver , and seduced Israel , so that they made a Calf , and worshipped it for God , now seeing it was not possible for Israel to stand ; therefore * Moses came from the Mountain with the Tables , upon which the Law was written , and brake them , and slew the worshippers of the Calf . 31. So also must not Moses bring this People , into the promised Land , it could not be ; JOSUA and lastly JESUS must do it , who stood in the Temptation before the Devil and the Anger of God , who overcame the Anger and brake Death in peeces , as Moses did the Tables of the Law. 32. The first Adam now could not stand , though the Kingdom of God stood before his Eyes and he in Paradise ; yet Gods Anger was so very much inflamed , that it drew Adam ; for he was too much kindled in the Earth through the Devils Imagination and strong willing . 33. Now saith Reason : Had the Devil so great Might ? yes deare Man : Man had it also , he can throw down Mountains , if he entereth strongly with his Imagination . 34. The Devil was also out of the great Magia of God , and a Prince or King of this Throne , and Entered into the strongest Might of the Fire , in a will and entention to be a Lord over all the Hoast of Heaven . 35. Thus the Magia became kindled , and the Great Turba Generated , that had wrestled with Adam , to try , whether he would be strong enough , to possesse the Devils Kingdom , and to rule in the same , with other Sources or Qualities . 36. This , Adams Rational Spirit did not understand , but the Magick Essences strove against one another , whence the whole Lust and the will did exist , till Adam began and Imagined after the Earthliness , and would have earthly fruit . 37. There all was done : then his Noble Image , which should eat onely of the word of the Lord , became infected and Obscured . 38. And so then instantly grevv the Earthly Tree of Temptation ; for Adam had desired it and given way for it . 39. Then Adam must be tempted , to try whether he could stand , for the stern Commandment came from God. 40. And God said : Thou shalt Eat of every Tree in Paradise , but of the Tree of knowledge of Good and Evill thou shalt not eat : for the day that thou eatest thereof , thou shalt dye the Death , that is , dye to the Kingdom of Heaven and become Earthly . 41. And Adam knew the Commandement well , and also did not eat thereof ; but he Imagined thereinto , and was captivated in his Imagination , also quite powerless , also faint and weak , till he was overcome , then he fell down and slept . 42. Thus he fell home to the Magia ; and his Glory was at an End ; for the sleepe signifieth Death and a being overcome ; for the Earthly Kingdom had overcome him , it would rule over him . 43. The Kingdom of the Starres would have Adam , and bring forth its Wonders by him , for there was no other Creature so highly graduated and dignified as Man , which could attain the Kingdom of the Starres . 44. Therefore Adam was drawn , and rightly Tempted , to try whether he could be a Lord and King , over the Starres and Elements . 45. The Devill was busie , he supposed he should overthrow Man , and bring him into his power , whereby this Throne would at last remain to be his Kingdom . 46. For he knew well , that if Man should go forth from Gods will , that he would be Earthly ; and he knew also well , that the Abysse of H● ll , stood in the Earthly Kingdom , and therefore he was now so busie . 47. For if Adam had generated Magically , then he had continued in Para●ise upon Earth , and that the Devil did not like , he was not able to endure that , it did not relish with him in his Kingdom ; for it did not smell like brimstone and fire , but like Love and Sweetness : Then thought the Devil , if thou Eatest not of that Plant , then I my selfe shall not continue a fiery Lord. 48. Thus the Fall of Adam stuck wholly in the Earthly Essence , and lost the heavenly Essence , out of which the divine Love floweth , and he attained the Earthly Essence , out of which , wrath Malice poyson venome sicknesse and Misery floweth ; and lost the Heavenly Eyes . 49. Also , he could no more eat after a Paradisical Manner , but he Imagined after the forbidden fruit , wherein Evil and Good were mixed , as at this day all fruits on Earth are mixed . 50. Thus the four Elements became stirring and qualifying or working him : for his will with its Imagination took the Earthly Kingdom in the Souls fire for a Lodging . 51. Thus he went away from the Spirit of God into the Spirit of the Starres and Elements , that received him and rejoyced it selfe in him , for it was now living and mighty in him ; before it must be in subjection and servitude , but now it gat the Dominion . 52 There the Devil made merry , and derided God : but he knew not what lay behind , he knew not at all of the Crusher of the Serpent , who should take away his Throne and break his Kingdome in peeces . 53. Thus Adam sunk down into sleepe in the Magia , for God saw that he could not stand ; therefore he said 54 , * It is not Good that this Man is alone , we will make a helpe for him , that may be with him , through whom he may propagate and multiply . 55. For he saw the Fall , and came to Help him , in another way ; for he would not that his Image should perish . Reasons Objection 56. Reason saith : First . Why did God suffer the Tree to grow , by which Adam was Tempted ? therefore sure it must needs be his will that Adam should be Tempted . 57. Secondly ; Thus , will Reason also impute it to Gods will , and supposeth that God willed that Adam should Fall ; Thirdly : That God willeth to have some Men to be in Heaven , and some to be in Hell , else he could have hindered the Evil , and have kept Adam , so that he had continued Good , and in Paradise . 58. Thus also the present World Judgeth ; for it saith : if God had not made Evil , nothing had been Evil ; seeing all hath proceeded from him , and he alone is the Creator , who hath made all , and so he hath made Evil and Good , else it would not be so : this will reason strictly Maintain . 59. Also , it thinketh ; if that had not been which the Devil , and also Man , have looked upon and Gazed , and are become Evil ; then the Devil had continued an Angel , Man in Paradise . Answer . 60. Yes dear Reason ; now thou hast the white and the Hub right : thou canst not fail if thou art not blind . 61. Hearken ! Why dost thou not say to the Light : why Sufferest thou the Fire to be ? How pleasant wouldst thou be , if thou diddest not dwell in the Fire : I would pitch my Tent with thee , but thou dwellest in the Fire , and so I cannot . 62. Say now to the Light , go out from the Fire , and then thou wilt be good and pleasant : and if the Light follow your direction , you will finde a great Treasure : O how would you rejoyce , if you could dwell in the Light and the Fire not burn you ! 63. Thus farre goeth Reason ; but look upon it a right , with Magick Eyes , understand , with Divine and also with Natural Eyes : then this shall be shewn you , unless you are altogether Blinde and Dead . 64. Behold I offer it to your understanding , in a similitude . Seeing Reason is * † Foolishness , and understandeth Nothing of the Spirit of God ; I will so set it down as if I had power and were able to take away the Light from the Fire ; which yet cannot be , and see what would follow upon it . 65. Behold , If I take away the Light from the Fire ; then First the Light would loose its * Essence , out of which it shineth ; Secondly , It would loose its Life , and be Impotent : Thirdly it would be captivated by the Darkness , and overpowred and be exinguished in it selfe , and become Nothing ; for it is the Eternal Liberty , and an Abyss ; while it shineth it is Good ; and when it extinguisheth , it is Nothing . 66. Now behold further : what would remain of the Fire if I should take away the Light and Lustre from the Fire ? Nothing but a dry hunger and a Darkness ; it looseth the Essence and source or quality , it hungreth , and yet is nothing ; the Sulphur which it had is a Death ; it consumeth it selfe while there is any Essence left ; and when there is no more , it becometh Nothing , an Abyss , wherein there is not the least footsteps or remainder of Any thing . 67. Now dear seeking Minde ; conceive of it but thus ; God is the Eternal Light ; his power and source or quality , dwelleth in the Light , the Light causeth Meekness , and out of the Meekness cometh Being or Substance ; that Beeing or Substance is Gods Beeing or Substance , and the Source or Quality of the Light is the Spirit of God , which there is the * Understanding : there is no other God then this : in the Light is the Power , and the Power is the Kingdom . 68. But Now the Light and the Power have onely a Love-will ; it desireth not Evil ; indeed it desireth Beeing or Substance , but from or out of its own Essence : understand out of the love and sweetness , for that is conformable to the Light. 69. But yet the Light ariseth from the Fire , and without the fire it would be Nothing ; without that , it would have no Essence ; the Fire maketh Life and Mobility , and is Nature . Yet it hath another will then the Light , for it is Covetous and willeth onely to Consume , it taketh and receiveth onely , and climeth up aloft in Pride . 70. The Light receiveth not but Giveth , that the Fire may be preserved : the source or quality of the Fire is fierce wrath ; its Essences are Bitter , its Sting is enimicitious and unpleasant . 71. It is an Enmity in it selfe , it consumeth it selfe : and if the Light did not come to help it , it would devour it self , so that out of it would be Nothing : Dear seeking Minde , consider this , and thou wilt soon come to the Limit to Rest . 72. God is from Eternity , the Power and the Light , and he is called God according to the Light , and according to the Power of the Light , according to the Spirit of the Light. 73. Not according to the Fire-spirit , for that is called his fierce wrath , his Anger , and is not called God , but the consuming fire of the Might and strength of God. 74. The Fire is called Nature ; the Light is not called Nature : it hath indeed the Fires property ; but changeth it out of fierce wrath into Love , out of devouring Consuming , into generating , out of enmity and hatred , & bitter woe and Torment , into Meek weldoing pleasant amiable desiring and a perpetual satisfying and fulfilling . 75. For , the Love desire , draweth the Meekness of the Light into it selfe : and is an impregnated Virgin ; viz : with the Wit Ingenuity or Knowledge and Wisdome of the Power of the Deity . 76. Thus it is highly known to Us ; what God and Nature is , as also the * Bysse and Abysse , also the deep of Eternity ; thus we apprehend , that the Eternal Fire is Magical ; and is generated in the desiring Will , as is mentioned in the Second and Third Book . 77. Now seeing the Eternal Abyss is Magical therefore that is Magical also , whatsoever is generated out of the Eternal ; for , out of the Desiring , all things are come to be : Heaven and Earth are Magical , and the Minde with the Senses or Thoughts are Magical : If we will but once know , or understand our selves . 78. Now , what can the Light do , if the fire lay hold of somewhat and devoureth it ? seeing the Thing that is apprehended by the Fire , is also Magicall . 79. Seeing then it hath a Life , and the Power and understanding of the Light , why doth it then run into the Fire ? 80. The Devil was indeed an Angel , and Adam an Image of God , they had both the Fire and the Light , as also divine Wit Ingenuity or Understanding in them : Why did the Devil Imagine according to the Fire , and Adam according to the Earth ? They were Free. 81. The Light and Power drew not the Devil into the Fire , but the fierce wrath of Nature ; Why did the Spirit assent to be willing ? 82. Whatsoever the Magia maketh it selfe , that , it hath ; the Devil Made himselfe Hell , and that he hath ; and Adam made himselfe Earth , and that he is . 83. God is no Creature , also no Maker , but a Spirit and an Opener . When the Creation was : we are to Conceive and apprehend of it thus . 84. The Fire and Light had together at once awakened themselves in the pleasure delight and Longing , and desired a Looking-Glass or Image according to the Eternity . 85. Moreover we have it in true knowledge , that the fierce wrath , viz : the Nature of the Fire , is no Maker , that hath made Nothing out of it selfe that is Substantial , for besides that cannot be ; but it hath made Spirit and Source or Quality . 86. But yet no Creature standeth solely and barely in the Essence ; if a Creature be , it must be out of a Substance , viz : out of the power of Sulphur ; it must subsist in the Spiritual Sal , or Salt ; and then out of the ●ire Source or Quality cometh a Mercury , and true Essential Life ; Moreover it must have a Glance or Lustre , if it be to have understanding or knowledge in it . 87. Thus we know that all Creatures , stand in Spiritual Sulphur Mercurius and Sal ; and must not be onely Spirit , but it must be Sulphur ; wherein the Fiat standeth , viz : the soure Matrix to the Centre of Nature , wherein the Spirit is preserved . 88. That is , it must be substance , for , where there is no Substance , there is also , no Creating ; whereas yet a Creaturely Spirit is no palpable Substance ; but it must draw in Substance into it selfe through its ●●agination , else it would not subsist . 89. So then if the Devil drew fierce wrathfulness , into him , and Man Earthliness , what could the Love of the Substantiality of God , do to that : The Devil had indeed the Love and Meekness of God with the divine Substance set before him and offered to him , as also to Man , who will blame , God , now . 90. But the fierce wrathful Essence was too strong , so that it overcame the love Essence ; what can God doe to that ? if a good branch be planted , and perisheth ; what can the Earth do to that : It giveth thereto Sap and Virtue , why doth not the Branch draw the same to it ? 91. Thou wilt say ; its Essences are too weak , but what can the Earth do to that , and he also , who hath planted that branch : his will is to produce a good Tree for his pleasure and delight , and would eat of its fruit : but if he knew that the branch would perish , he would never plant it . 92. Thus we are to apprehend , that the Angels are Created not as one that setteth a Tree ; but with the Moving of God , with both the Principles , as Light , and darkness ; in which the Fire lay hidden ; yet the fire did not burn in the Creating and in the Moving , as yet at this day it doth not burn , for it hath a principle of it own . 93. Why did Lucifer kindle That , the will existed out of his Creature , and not without or beyond him ; he would be a Lord over Fire and Light , he would extinguish the Light , and Contemned the Meeknesse and would be a Fire-Lord . 94. And when he despised the Light , and his birth in Meekness , then he was justly thrust out : thus he lost Fire and Light and must dwell in the Abyss in the darkness ; if he will have fire , he must strike it up for himselfe , and kindle it with his * Malice or Malignity in the Imagination . 95. Which yet doth not burn rightly to him , but onely in the Essential fierce wrathful source or quality , as the four forms in the Centre of Nature , do afford in themselves . 96. Viz : Astringent hard rough and cold is one form , Bitter stinging enimicitions is the second form in the Centre , Anguish Woe & Tormentive source or quality is the Third , and with the Anguish , as in the stirring and life , he striketh up the fire , in the hard astringency , between the hard and bitter sting , so that it appeareth like Lightning ; that is the fourth Form. 97. Now if there be no meeknesse , or substance of Meekness , then it giveth no light , but onely a Flash , for the Anguish willeth to have the Liberty , but is too sharp , and getteth it onely as a Flash , that is , Fire , and yet hath no stability or Ground . 98. Thus , the Devil must dwell in the Darkness , and hath onely the fierce wrathful Flash in him , also the whole form or Condition in his dwelling is onely a fierce wrathful Flash ; * as if it did continually Thunder and Lighten : Thus the Hellish property sets it selfe in the source or quality . 99. Thus we are to understand also in a Similitude , concerning the Tree of Temptation , which Adam stirred up by his Imagination ; he desired ; and so the Matrix of Nature , set that before him which he desired . 100. But God did forbid him it ; and commanded that he should not touch it ; God would not have him do it ; but the earthly Matrix would have Adam ; for it knew in Adam the divine Power . 101. And seeing it was by the Devils Kindling become earthly ; but not quite dead , therefore it † groaned after that which it was before , viz : after the Liberty ; to be freed from the vanity ; and in Adam was the Liberty ; therefore it drew Adam so that he Imagined . 102. And thus Adam Lusted against the Command and will of God , this is as Paul saith . * The Flesh lusteth against the Spirit , and the Spirit against the Flesh 103. Adams flesh was half Earthly and half Heavenly ; thus hath Adams Spirit also by the Imagination brought a power into the Earth , and so the Matrix of Nature , gave him what hee would have . 104. He must be Tempted , to try whether he would stand an Angel in the stead of Lucifer ; and therefore God Created him not barely an Angel , so that , if he should fall , and not stand hee might helpe him . 105. So that he might not perish in the fierce wrath ▪ as Lucifer did , therefore he was Created out of Matter , and his Spirit was introduced into the Matter , viz : into a Sulphur of water and fire , that God might again exgenerate a New Life unto him , as a faire pleasant smelling blossome springeth out of the Earth . 106. Thus also was the purpose of God ; being he knew that he would not stand ; concerning which Paul also saith ; * We were foreseen or Elected in Christ Jesus , ●efore the foundation of the world was laid . 107. That is ; when Lucifer fell , then was not the foundation of this world yet laid , and yet then was Man clearly foreseen in the wisedom of God. 108. But being he should be made out of Three Principles ; there was imminent danger in respect of the kindled Sulphur of the Matter ; and though indeed he was Created above the Earth ; yet he was extracted out of the Sulphur of the Earthly Matrix ; as a fair blossome out of the Earth ; and there was plainly danger . 109. And therein had the amiable blessed saving Name Jesus , Together , co-imaged it self as a Saviour and Regenerator ; for , MAN is the greatest Arcanum or secret Mystery that God Ever wrought . 110. He hath the Figure , and is the Similitude , shewing how the Deity hath exgenerated it selfe from Eternity , out of the fierce wrath , out of the Fire , by the sincking through Death , into another Principle of another Source or Quality . 111. For thus is he also exgenerated out of Death again , and groweth out of Death again , into another Principle of another source or quality , and virtue or power ; wherein he is quite free from the Earthliness . 112. And it is very good , that we are with the Earthly part fallen home to the Earth , in as much as we also retain the divine part . 113. For so we are wholly pure , and come wholly * perfect , without any Lust suggestion or infection , of the Devil , into the Kingdom of God again : and are a much greater Arcanum or secret Mystery then the Angels . 114. We shall also ▪ as to the heavenly Substantiality , excell them , for they are flames of fire , throughly illustrated with the Light , but we attain the Great source or quality of the Meekness and Love , which floweth forth in Gods holy Substantiality . 115. Therefore they do very wrongfully and falsly who say , God willeth not to have all Men in Heaven * He willeth that all should be saved or helped : the fault is in Man himselfe , that he will not suffer himselfe to be Saved or helped . 116. And although many be of an Evil * inclination , that proceedeth not from God ; but from the Mother of Nature ; i● thou layest the blame on God , thou lyest ; Gods Spirit withdraweth i● selfe from no Man. 117. Cast away your Evil or wickedness , and enter into the Meekness , press into the Truth , into Love , and yeeld thy selfe up to God , and so thou wilt be saved or helped ; for therefore is JESUS Born , in that he willeth to Save or help . 118. Thou wilt say : I am kept back that I cannot : yes indeed that is right ; thou willest to have it so ; the Devil also would have it so . 119. Art thou a ● Champion ; why dost thou not strive or fight against the Evil ? but if thou strivest or fightest against the Good , thou are an Enemy of God : dost thou suppose that God will set an Angels Crown upon the Devil ? 120. Art thou an Enemy ? then thou art no friend , if thou wilt be a friend , then forsake thy Enmity and hatred , and go to the Father ; and so thou art a Sonne . 121. Therefore ; whosoever layeth the blame on God : is a lyar and Murtherer , as well as the Devil . 122. Art thou the Maker of thy own selfe ? Why dost thou make thy selfe Evil ? and though indeed thou art * Evil Matter , yet God hath bestowed his heart and Spirit upon thee ; take that to you in your making , and you make your selfe Good. 123. But if thou takest Covetousness and high-mindedness , as also Voluptuousness and pleasure of the Earthly Life ; what should God do with that : should God now sit in thy scornful high-mind ? O no! that is not his source or quality . 124. But if thou sayest ; I am of an Evil source or quality ; and cannot , I am kept back . 125. Very well : Let the Evil source or quality , be as it is : but go thou with thy will-Spirit into Gods love-Spirit , and give up thy selfe into his Mercy : thou wilt once well be freed from the Evil source or quality . 126. The Evil source or quality is out of or from the Earth , if the Earth get the Body , then it may take away its Evil , but thou art and remainest to be one Spirit with and in the will of God ; in his Love. 127. Let the Evil Adam be gone ; there will a good and new one Sprout forth out of the Old , as a fair Blossome , springeth out of the stincking Dung : onley have a care thou retainest the Spirit in God ; 128. Concerning the Evil Body which sticketh full of Evill Affections , there is not much to be done : if it be inclined to Evill , do it the less good ; give it no occasion to wantonness . 129. To keep it in subjection is a good Remedy ; to be full and frolick , is at length , to make the Ass perfectly to wallow in the Mirc , where it defileth it selfe sufficiently like a Swine . 130. To be sober , and to lead a Temperate life , is a Good purgation for the Evil Ass , not to give it that it lusteth after , to let it fast often , so that it may not hinder Prayer , that is good for it ; it , is not willing , but the understanding must be Lord ; for it beareth Gods Image . 131. This Latine doth not relish well to the Rational World : in the Lust of the Flesh ; but seeing that relisheth it not , but drawes into the place thereof meer vain Earthly Voluptuousness and pleasure , and swalloweth them into it selfe ; therefore is the Anger stirring in them , that draweth them continually with Adam out of Paradise , and with Lucifer , into the Abyss , and there thou wilt swallow and devour to the full what thou hast here willingly drawn into thy selfe . 132. But thou shouldest not lay the blame on God ; if thou dost thou art a Lyar , and an Enemy of the Truth ; God willeth no Evil , also there is no Evil Thought in him : he hath only one Source or Quality , and that is , Love and Joy. 133. But his fierce wrath , viz : Nature , hath many Sources or Qualities ; therefore let every one have a care what he doth , every Man is his own God , and his own Devil : that source or quality which he inclineth himselfe , or yeeldeth himselfe up into , that leadeth and driveth him ; and he is the Work-master thereof . 134. It is a great Misety that Man is so blind , that he can not know what God is : for all , that * he liveth in God. 135. And yet there are Men that forbid such a thing , that Man should not search what God is , and yet will be Teachers of and for God : verily , such are even Teachers of and for the Devil , that he may not be known . The Sixt Chapter . Of Adams Sleep : How God made a Woman out of him ; and how he became quite Earthly : also how God by the Curse hath withdrawn Paradise from him . 1. WHen Man became weary and tired , he fell into a sleep , viz : into the Magia , it was with him as if he were not in this world , for all his Senses or Thoughts ceased , the wheel of the Essences , passed into a Rest . 2. He was as it were Essential Not Substantial , he was altogether like the Magia ; for he knew nothing of his Body ; he lay , as dead , but was not Dead , but * the Spirit stood still . 3. And then the Essences have their Effect , and the Spirit of the soul onely seeth or discerneth ; and there is pourtrayed in the sydereal Spirit , all whatsoever the starry heaven bringeth forth . 4. And stood Magically , in the Mind as a Looking-Glass on which the Spirit of this world † Gazeth ; and conveigheth whatsoever it seeth in the Looking-Glass into the Essences ; and the Essences * flow forth therein : as if they did perform the work in the Spirit , and pourtray it in the Spirit : which are Dreames and Representations , or Figures . 5. Thus , we are to know , that when the Earthliness wrestled with Adam , and that he Imagined thereinto ; he became instantly infected thereby , and in his Minde became dark and stern . 6. For the Earthliness began to qualifie or operate like water , that beginneth to seeth by the fire : the source or quality of the Starres became stirring , and were now , Lord , of the Body . 7. And now Moses saith very right † God suffered a Deep sleep to fall upon him : that is , being his Will-spirit Imagined after Earthliness , God let him fall down ; for he brought with the Imagination earthliness into the heavenly Substantiality , and that , the Spirit of God which is a Spirit of Light , would not have . 8. For , Adams Spirit was a Creature , and proceeded forth out of Gods Love-spirit : therefore indeed it did not willingly leave him ; but the Earthliness had already captivated him . 9. And when that left him , then he sank down in impotency , and fell home to the Third Principle , viz : to the Starres and the Four Elements thus he lay in the Earthly Magia , and was not yet wholly Earthly . 10. He lay in the Mystery , between the Kingdom of God and of this world , where both the Fiat's viz : the divine and the Earthly , were stirring in him : and now the Two Kingdoms , viz : of God and of Hell , were first in strife about Man. 11. And so now , if the dear Name JESUS , had not been * incorporated in Adam , even before his Creation , as in the substantiality of God , wherein the Virgin of Wisdome stood , wherein Adam was created , he would indeed have slept still and have beene in the Earthly Death . 12. And this is the cause ; why the Second Adam † Christ , must rest till the Third Day , in the Earth , in the first sleep of Adam ; and awaken or raise up the first Adam again out of the Earthliness . 13. For Christ had also a soul and spirit out of Adam , and the precious Dear word of the Deity , together with Gods Spirit , awakened and raised up again in Christs flesh , the dead substantiality of the Sulphur ; viz : the Body , which , in Adam , was dead ; and put it again into the power of the Majesty of God , and therewith , US all . 14. All those which with their Faith and Imagination , in Christs flesh and blood , in his Death and Rest , go into the Earth ; they sprout all , with their Spirit and will , forth , in the divine substantiality , and are a fair Blossome in the Majesty of God. 15. And God , the Eternal word and power , will at the last day awaken and raise up in himselfe , with his spirit , the dead Body which with Adam is fallen home to the Earth . 16. For , Christs soul and Flesh , which is also our Soul and Flesh ; understand it right , that part which Adam received out of the divine substantiality : hath God , through and in the Death of Christ , separated from the Earthly source or quality , and hath awakened and raised it up , and introduced it into the divine substantiality again , as it was before the Time of the World , and Us , in and with him . 17. And we are onely wanting in our giving up our selves into it : in that we suffer the Devil to with-hold us : for our death is broken , our sleep is become a Life ; and that , in Christ , and through Christ , in God , and through God , in the Eternity , with our Byss or Ground , in the Abyss , viz : in the Majesty without or beyond the fiery Nature . 18. O Blindness , that we know not our selves ! O thou Noble , Man ; if thou knewest thy selfe , who thou art , how woulst thou rejoyce ? How woulst thou give the Devil his Arrant to be gone , who day and night endeavoureth to make our Minde Earthly , that we should not know our true Native Country ; out of which we are gone forth . 19. O , miserable Corrupted Reason , if thou knewest but one little sparke of thy first Glory , how wouldst thou pant after it . 20. How very amiable and blessed is but the glimps of the divine substantiality ? How sweet is the water of the Eternal Life our of Gods Majesty ? 21. O! Most worthy Light , draw us into thee again , we are now , with Adam fallen asleep into the Earthly source or quality : O! come thou most worthy Word , and awaken or raise us up , in Christ ! 22 O! thou most worthy Light : for thou art indeed appeared , destroy and break now the Devils Power , which holdeth us captive ; break the power and Might of the Antichrist and of Covetousness , and deliver us from the Evil one . 23. Awaken and raise us up , O Lord ! for we have long slept in the Devils Net in the Earthly source or quality ; let us yet once see thy salvation . 24. Bring forth the New Jerusalem ; It is Day : why should we sleep in the Day ? 25. O! Come , thou breaker through Death , Thou Powerful Saviour and Conquerour , and break in pieces the Devils Kingdom upon Earth : Give us , Poor sick Adam yet a Cordial draught out of Sion , that we may refresh us , and go into our true Native-Country . 26. * Behold all Mountains and Hills together with the Vallies are full of the glory of the Lord ; it springeth up as a sprout , who will hinder it . Hallelujah . 27. Now when Adam was fallen asleep , he lay in the Mystery as in Gods Wonder , what it did with him , that was done . 28. Thus the incorporated or Imaged Name JESUS moved the Fiat again in two Forms , viz : in both the Tinctures , of the Fire and of the Water . 29. For , this first Image was now fallen home to the Name JESUS in the word of Life : and so now the word of Life was the Second Creator , understand , with the incorporated or Imaged Name JESUS , which would become Man : that severed the two Tinctures one from another , viz : the Tincture of the Fire and of the Light. 30. Yet not wholly in the power , but in the substantiality ; for , i● the Substantiality of the Tincture of the Light , was the Sulphur of Venus of the Love , in which Adam should and could impregnate himselfe : The Fires Tincture gave soul , and the Lights Tincture gave Spirit . 31. Viz : an Image according to the outward Image , the fire-Life Imagined after the Light-life : and the Light-life after the Fire-life : viz : after the Essential power out of which the Light shineth . 32. This was in Adam , but One , for he was Man and * Wife . 33. And the word of Life , took the Tincture of Venus , with the heavenly and earthly Fiat , from Adam , also a Rib or Bone out of his Side , as also the half Cross in the Head. 34. Which is the Character of the Holy Trinity ; Marked by the word of Life , viz , with the Severe Name of GOD , * GOTTES : which beareth such a Character . T. 35. T , signifying the Cross of Christ ; on which he should suffer Death ; and New regenerate Adam again , and in the Name JESU , introduce him in Ternarium Sanstum , into the Holy Ternary . 36. All these , the Fiat took into it selfe , together with all Essences of the Humane property , as also the property of the souls Fire , but in Venus's Tincture , not according to the might and strength of the Center ; and Separated it into the whole form of Man. 37. Thus was the Woman built , with all Members of the feminine properties , as they still have them : For , the Spirit of the great world , Spiritus Majoris Mundi ; had now the strongest Fiat , and figured the woman in such a form , as it could in possibility . 38. For the Angelical Form was gone : the propagation must now be in A Beastiall Manner . 39. And so also there was given to Adam , being he was fallen home to the Earthly Magia ; a beastial form and shape of Masculine Members , and Adams generating was given to the Fiat : and that maketh a similitude of him , out of him . 40. If he had continued heavenly Minded , then he had himself generated heavenly ; but now the Earthly Fiat did it ; and his outward body hecame a Beast ; he lost also the heavenly wit or understanding ; and the Power of the Omnipotency . 41. Beloved Reader thus thou art to know , that the Second Adam ; Christ hath not in vain suffered himselfe to be Crucified , and with a Speare to be pierced in his side , nor hath in vain shed his blood ; here lyeth the Key . 42. Adam was broken in the Side by the Rib for the Woman , into that very Side must Longinus's Speare , with Gods fierce wrath , come ; for it was come into Adam , and out of Maries earthliness , into Christs Side also . 43. And the Blood of Christ must drown the fierce wrath and take it away from the First Adam ; for the Second Adam had also Heavenly blood , that must drown the Earthly Turba , that the first Adam might be whole again . 44. Let this be told you , ye Children of Men ; for it is become known in Ternario Sancto , in the Holy Ternary ; and not in Supposition or Opinion : it concerneth both Soul and Body ; take heed what you do . 45. Thus now the humane propagation began in a beastial manner ; for Adam reteined the Limbus ; and his Eve the Matrix of Venus , for , the the Tinctures were divided . 46. So now Each Tincture is an * entire or total Magia , viz : a desirous longing , wherein the Centre of Nature is generated , and that in the Sulphur . 47. Thus then in the Sulphur , is again the desirous Magia , together with the Tincture ; and yet can not come to Life , except the Tincture of Fire come into Venus's Tincture ; and Venus's Tincture , can awaken no Life , it is too weak , so that life cannot be therein . 48. And both the Tinctures desire also the Life ; and so the vehement Imagination of Man and Wife , beginneth , so that the one desireth to mix with the other . 49. For , the power of the Essences willeth to be living ; and the Tincture driveth on that , and desireth the same . 50. For , the Tincture , is from or out of the Eternal Life , and yet is shut in with the Substantiality : and in that respect it willeth to live , as it hath done from Eternity . 51. And therefore the Man longeth after the Matrix of the Wise ; and the wife after the Limbus of the Man. 52. The Woman hath a Watery Tincture ; and the Man , a fiery , the Man soweth Soul , and the Woman Spirit ; and both 〈◊〉 flesh , viz : Sulphur : Therefore is Man and Wife but one Body , 〈…〉 together a Child . 53. And therefore ought to continue together ; if they Once Mix ; for they are become one Body : and whosoever mixeth with another or separateth from one another , they break the Order or Ordinance of Nature , and such a one is like a Brute beast , and considereth not that in his seed the Eternal Tincture lyeth , wherein the divine Substantiality lyeth hid : and in that regard ; will one day , in the wrath-part , he awakened . 54. Also that is a work which will follow after Man in the shadow , and its source or quality , will one day be made stirring in the Conscience . 55. For , the Tincture , in the Seed , ariseth out of the Eternity ; it is not transitory ; it appeareth in the Spirits form , and passeth into the Magia of Man ; out of which it hath generated and shed forth Man. 56. Mark this ye Whores and Whoremongers , what you work in private Corners many times with great falshood and wickedness , that passeth into your Consciences , & becometh to you an Evil Gnawing Worm . 57. The Tincture is an eternall Substance ; and it would fain be in the Love of God ; but if ye cast it into a false or impure Vessel in abomination and inordinateness , then it will hardly attain Gods Love , and then it passeth with its Imagination again into the first Place , viz : into you . 58. If it be come to be false in a false Vessel , so that it can not rest ; then it will gnaw you indeed , and also pass into the hellish abyss in the Conscience . 59. It is not Fiction or jesting Matter ; be not so Beastial ; for a Beast hath its Tincture meerly from this world , but you not so , ye have it out of the Eternity , and that which is Eternal dyeth not . 60. Though indeed you destroy the Sulphur , yet the will-Spirit in the Sulphur with the Noble Tincture , passeth into the Mystery ; and each Mystery taketh that which is its own ; and that Mystery at the last Day , when the Spirit of God will move it selfe in all the Three Principles , will be Manifested , and there you will see your * fair Works . 61. Thus the great Mercy of God over all the Generations of Mankind , is highly known to us , that God would help Man thus ; else if God had 〈…〉 the beastial property , he would at the same instant have 〈…〉 than and a Woman ; he would not have made One alone with 〈◊〉 the Tinctures . 62. But God knew well the Fall of Man , as also the Treachery of the Devil , which thus with or by Eve was brought to derision ; The Devil supposed thus , when Adam fell down into a Sleep ; Now I am Lord and Prince upon Earth , but the seed of the Woman hindered that . 63. We are to understand the awakening of Adam out of his sleep ; he slept in the heavenly world , and awaked and to the Earthly world , the Spirit of the great World awakened and raised him up . 64. Then he saw the Woman , and knew her , † that she was his flesh and his Bone , for the Virgin of the wisdom of God , was yet in him ; and he looked upon her , and Imagined into her ; for she had gotten his Matrix ; as also the Tincture of Venus ; and so instantly the one Tincture received the other by the Imagination : therefore Adam took her to him , and said ; * Man shall call her Woman , because she is taken out of Man. 65. Also Eve is known to be no Pure immaculate Virgin ▪ as also all her Daughters ; The Turba hath destroyed the Virginity , and Made the pure Love Earthly ; the Earthly Imagination destroyeth the right Virginity . 66. For , Gods wisdom is a pure Virgin ; in which Christ was conceived ; and in a right Virgin-like Vessel became Man , as hereafter will follow . 67. Thus also could not the Earthly Virgin continue in Paradise ; though they were yet in Paradise , also they had both of them the Paradisical Source or Quality ; but mixed with Earthly longing . 68. * They were Naked , and had the beastial Members for propagation , and knew it not , also they were not ashamed : for the Spirit of the Great World had not yet the dominion over them ; till they did eat the Earthly fruit , and then * their eyes were opened , for the Heavenly Virgin of Gods wisdom departed from them , and then they first felt the Kingdom of the Starres and Elements . 69. When the Spirit of God withdrew forth , then the Earthly Spirit with the fierce wrathful source or quality , drew in , and there the Devil gat an entrance and infected them , and brought them into the fierce wrath and Evil Malice or Malignity : as it is still at this day . 70. For , the wrath of God out of the Eternal Nature , which the Devil hath kindled and awakened , sticketh in the Earthly Centre : also , no life can be generated , unless the Centre be awakened ; for the Principle standeth in the Fire , wherein all Life standeth : and the Centre of Nature hath fierce wrathfulness in its forms . 71. Therefore it is this only that will do it : stoop and submit thy self , and enter into Meeknesse , and let thy Life be right and just . 72. For , the Life is Fire , and the Lifes Image , which is the similitude of God , that is in the Light , viz : in the Love-fire . 73. But the Love-fire doth not afford or give the Centre of Nature , and therefore the Devil alwaies supposeth that he is a greater Lord then the Creatures in the Love-fire . 74. Indeed he is more strong or stern , but he liveth in the darkness ; and devoureth the strong or stern Substantiality , into himselfe , and therefore also he is an Enemy to the Love. 75. And we are to know ▪ that the Devil is in fault , and the Cause , that Man was created in his stead ; also , we are to know , that he is guilty of Mans Fall. 76. Although Adam and his Eve ( when God had divided Adam ) could not stand : they were indeed in Paradise , and should have eaten paradisical fruit , after an Angelical manner ; but they have not eaten thereof ; for the Tree of knowledge of Good and Evil , was more acceptible to them . 77. And Eve , as soon as she was made , imagined into or longed after the Tree of Temptation : and though Adam did open the Commandement , and made it known to her , yet the Lust or longing was onely after the the Tree . 78. For , the Earthly Essences , were not yet Manifested in Adam and E● e , they were yet captivated , therefore † they drove so on into the Lust , for † they would needs be Lord. 79. And this came to pass through the Infection of the Devil , through his , Ascendent false or wicked Imagination : and therefore he laid himselfe in the form of a Serpent , at the Tree , and praised the fruit to Eve , * that it maketh Wise or Cunning. 80. Yes Wise and Cunning indeed , to know Evil and Good , misery enough ; for a Two fold source or quality to rule in one onely Creature : the not knowing it were better . 81. He telleth them , Lyes , and Truth , together * they shall be Cunning or Wise , and their Eyes shall be opened . 82. Yes sufficien●ly ; they quickly saw , that with the Earthly source or quality , they were fallen home to the Spirit of this world , so that they were Naked , and knew their Earthly Members , they came to have entrailes in the Body , and a stincking † Sack of Worms , full of woe and misery , in anguish and Toyl ; as is mentioned in the Book of the Three Principles , and so we see now before our eyes , what manner of Paradisical Angels we are , and how we must generate and * nourish our selves in Anxiety care and Misery ; which should have been done after another manner . 83. Thus we sufficiently know Adams Fall , and why he could not continue in Paradise : and what Paradise was ; which is , still , to this very day : onely it beareth not Paradisical fruit , and we have not the Paradisical source or Quality , and Eyes : and so we see it not . 84. For God hath * cursed the Earth for Mans sake , so that Paradise springeth no more through the Earth ; for it is become a ‖ Mystery ; and yet it is , continually , there . 85. And into that Mystery the souls of the Saints depart , when the Earthly body separateth it selfe from the Soul. 86. It is in this world ; and yet is out of this world ; for this Worlds quality or source , toucheth it not . 87. The whole World would have continued to be Paradise , if Adam had Continued in Innocency , but when God pronounced the Curse , then Paradise departed . 88. For Gods Cursing , is fleeing : It is a fleeing , not departing away , but a going into another Principle , viz : into himselfe . 89. For the Spirit of God , proceedeth forth from God into the Substantiality , but when this Sustantiality became Earthly , and that the Devil dwelt therein , who was Gods Enemy , then the Spirit of God , passed into its own Principle ; viz : into the Love ; and departed out of the Earthliness ; and there it standeth now presented to Man in the Light of Life . 90. So that whosoever now desireth to Enter into the Love of God ; let him go with his will-Spirit into Paradise ; and then Paradise will spring up again into or in his will-Spirit , and he will receive on-to his Image again , the Heavenly Substantiality , in which the Holy Spirit ruleth . 91. Let this be a Pearl to you , ye Children of Men ; for it is the true Ground ; whosoever seeketh and findeth it , he hath meer Joy therein : It is * the Pearl which lyeth hid in the field , for which one sold all his goods and bought the Pearl , of which Christ speaketh . 92. Thus also we may know † the Cherubine , which draw Adam and Eve out of Paradise , viz : the stern or strong Angel ; which signifieth the Cutter off of the Earthly life from Paradise , where Body and Soul must part asunder . 93. It is indeed known to Us : that Adam and Eve , were driven away out of the place , where the Tree of Temptation stood ; for , Paradisical fruit stood there ; which they should no more see nor Eat , for the Heavenly belongeth not to the Earthly . 94. Also , the Beasts were driven out , in respect of the Evil Tree ; for , they could not eat of the Paradisical fruit : but of this Tree , Every beast could Eat , for it was Earthly . 95. Thus must they leave Paradise : for God had clothed them , through the Spirit of the Great World , † with the skins of Beasts instead of the Heavenly Clothing of clarity and brightness . 96. And he had pronounced their sentence , what they should doe and suffer in this World , what they should thence forward Eat , and how they should nourish themselves or * get their living , in Care and Misery , till they should return altogether , to the Earth from whence they were extracted as to one Part. The seventh Chapter . Of the promised Seed of the Woman , and Crusher of the Serpent . 1. NOw then , Adam and Eve , standing thus , as Man and Wife , in Paradise ; and having yet the heavenly source or quality and Joy , though Mixed , the Devil could not endure that ; for his Envy was too great . 2. Seeing he had overthrown Adam , and brought down his Angelical form : he looked now upon Eve , viz : the Woman out of Adam , and thought : she might conceive Children in Paradise , and remain in Paradise , thou wilt therefore seduce her , that she may eat of the forbidden fruit , and so she will become Earthly , and then thou maist reach into her heart , and bring thy Imagination into her , and so shalt get her into thy Kingdom , and thou shalt continue still Prince in the Third Principle upon Earth . 3. Which he then also did , and perswaded her to the Evil fruit , so that * she laid hold on the Tree and brake off an Apple ; and did Eat , and gave also to Adam . 4. Now when Adam saw , that Eve did not Instantly fall down , and dye , he did Eat also , for the Lust was in both of them . 5. This is the Bitt , upon which Heaven and Paradise departed : where the † Cherubine , viz : the * Cutter off , with the Naked Sword came and stood before the Door , and suffered them no more to come into Paradise . 6. His Sword was that of the destroying Angel , which now cutteth Men with heart , cold sicknesse , necessity and Death ; and at last cutteth off the Earthly Life from the Soul. 7. When this Sword was to be broken in the Death of Christ , then * the Earth Trembled , and the † Sun lost its things Light ; and the Rocks cleft in sunder before the strong Might of God , which thus brake Death in peeces . 8. ‖ Thus also the Graves of the Saints , Opened ; and their Bodies went out from Death again , for the Sword was broken , and the Angel which Guarded Paradise , was done away : and the Bodys of the Saints , went into Paradise again ; 9. But here , when Adam and Eve , did eat the Earthly fruit , they † fell among Murtherers , who wounded them and cast them out ; and let them lie half dead . 10. Their going forth out of Paradise , is the † going from Jerusalem to Jerico : for they went out of Heaven into this Evil corrupt World , into the house of Sinne. 11. Where instantly , in their Minds , in the Centre of Nature , the wheel of the Senses or Thoughts began to qualifie or Operate in the Earthly source or quality : where one sense or thought was against and Contrary to the other , where Envy , Pride , Covetousness , Anger and Contrary opposite will , sufficiently flowed forth upon heaps . 12. For , the Noble Light of Love , was extinguished , which maketh the fierce wrathful source or quality , amiable , friendly and meek , in which , the spirit of God worketh , and the fair Virgin of Gods Wisedom resteth ; they went out from the fair Wisdome . 13. God had created Adam in the chast Virgin of his Wisdome : but he became in the presence and stead thereof , an Evil Earthly Opposire * Woman , with which he must live in this beastial form in meer care anxiety and necessity . 14. And , out of his fair Garden of pleasure , which he had in him , there came an Opposite Thorny and Thistly , Garden ; whence yet he somewhat sought the † Virgin-like fruit . 15. But it went with him as with a Theese , who hath been in a fair Garden to keep it ; but is for his Theft cast out from it , and yet would fain eat to fruit thereof , but cannot get in , but goeth round about the out-side , and reacheth over with his hand after the fruit , which yet the Gardener snatcheth out of his hand again , and he must go away lamenting , and cannot satisfie his Lust or longing . 16. Thus it goeth also with him concerning the Woman , when he was in Gods Love , and the Woman in him a chast Virgin , in Gods Sweetness and Wisdom , then he did eat of her fruit , and could very well refresh or delight himself with his own Love in the Matrix of Venus . 17. For , the Fire - Tincture , hath a great Joyful recreating delight in the Lights Tincture , and that he had in himselfe , he was Man and Wise . 18. But now he must go round without that Gardine , and touch the Tincture of Venus , but with one Member , whereas yet the Inward Tinctures in the seeds receive one another , and labour to produce a Life . 19. But the outward Body is not worthy , that it should enjoy the Inward Joyful qualifying or operation , wherein the souls Life is sowen . 20. The inward Essence onely enjoy that ; for they are out of the Eternal ; but the outward Beastial Ass , bringeth or affordeth onely a beastial Longing or Lust . 21. He knoweth nothing of the Joy of the Essences ; when one Tincture cometh into the other , and what is done then : where there is yet somewhat of Paradise ; but the Earthly Essence mixeth it self suddenly therein , and it is but as a joyful Glimpse . 22. Wherein the will to Life , becometh generated , which afterwards driveth on , and impregnateth it selfe with Sulphur , till it may reach the Principle , and strike up fire in the Centre , wherein then there is a true Life , and again a Soul is generated . 23. Now when the fair Image thus departed away from Gods Love , then it knew it selfe , that it was come into another Source or quality ; then began feare and terrour before the fierce wrath of God , for it began to qualifie or operate in them , they looked one upon another and perceived their Beastial form , and * that they were Naked . 24. And then sure the Devil Danced , and God was derided , for † they were afraid , and crept behind the Trees ‖ and took leaves from the fig-trees ; and wreathed them together , and held them before their shame . 25. For , the heavenly Virgin was gone , they knew the fall and were ashamed : that is , the Soul , which is out of the Eternal , was ashamedof the * Beastlinesse , as it is at this day , when we are ashamed of our beastial Members . 26. And hence it is , that the Woman Clotheth her selfe with a white † covering before her shame : that the Spirit of the Soul , which glanceth forth at the Eyes , be not disturbed , for it knoweth the Matrix of Venus , which also as suddenly in the Man or Masculine begineth to Imagine upon it or Lust after it . 27. Which , if the Woman clotheth her selfe with Black , and Covereth her Eyes , it not easily Effected ; but onely by Imagining or Lusting . 28. But else , instantly both the Tinctures , of the Man and Wife cath one the Other in the Eyes , where the Spirit glanceth forth . 29. Now , when Adam and Eve stood thus in terrour , before the Anger of God , * God , cattel Adam , and said ; Adam where art thou ? and be said : Here I am : I was afraid , for I am Naked . 30. † And he said ; Who hath told thee that thou art Naked ? Hast thou not eaten of the Tree , that I forbad thee : and be said ; the Woman gave unto me , and I did Eat . 31. † And he said to the Woman , Why didest thou that ; she said , the Serpent beguild me , so that I did Eat . 32. Here we understand the great Love of God ; in that God called Adam again , that he should know , seek and finde himself ; and turn again to God. 33. For , Adam had been in God ; but he was gone out from the Love out of the Second Principle into the Third . 34. Wherefore , God said . Where are thou , Adam ? dost thou not see thou are no more in Heaven ? he turned his friendly Countenance again to one part in Adam understand in that part which he had received out of the heavenly Substantiality , and glanced upon it againe with his Spirit . 35. And † said to the Serpent , the Old Devil : Seeing thou hast done this , cursed art thou . 36. And to the Creaturely Serpent ; which must now be a Creature ; for the Devil had turned himselfe into the Form of a Serpent ; therefore must the Serpent also continue : to it he said , Thou shalt go upon thy Belly , and eat Earth . 37. Seeing it had seduced Man , so that he was become Earthly , therefore should also the Devils Image be Earthly , and devour the fierce ●●athful Earthly source or quality , viz : Poyson ; that should now be its source or quality . 38. And here we are to know : that the Devil figured or framed to himselfe the Serpents Image from the Constellations and Elements , through his Imagination , for he had great Power , till the Lord wholly cursed him ; and set the Dear name JESUS , for a Mark or limit of Separation ; and there his great power was laid . 39. For , he said to Adam and Eve ; † the seed of the Woman shall Crush the Serpents head : and Thou , understand , the Serpent shalt sting him in the heel : that is , in Gods , fierce wrath thou wilt stay him . 40. But he shall sprout forth out of Death , and Crush thy Head ; that is take away thy power and overcome the wrath , with the Love. 41. And here in this place , hath the word of the Promise , of the seed of the Woman ; * which was the Dear Name IHESUS , with its Character , Imaged it selfe in the Light of the Life . 42. And likewise in that Character , hath Imaged the highly precious Virgin of Gods wisdome , in which ; Christ , as the destroyer of Death , should become a true Man ; and take away the power of Death , and destroy the Devils sting . 43. Which there should † tread the Winepress of the fierce , wrath and anger , and enter into the Anger viz : into the Center of the Fire , and quench the Fire with his heavenly Blood ; and with the water of Meeknesse out of the fountain of the Heart of God. 44. And know assuredly , that if the Word of the Promise , had not Imaged it selfe in the Light of Life , when Adam and Eve sell into the Earthly source of quality , then would the Spirit of the soul have become a fierce wrathful Devil , and the Body an evil Beast , as indeed it is now , and if the Elementary Water did not allay the insolency of the Fierce wrath , Men would well see ; how many a one would be a devouring Devil . 45. Thus now we are to consider and Conceive , that the world before Christs becoming Man or Incarnation , were saved in this imaged or imprinted Word and Name . 46. Those who have put their will into God , they have received that word of Promise ; for , the Soul was received thereinto . 47. For , the whole Law of Moses , concerning the Sacrifices , is throughout nothing else , but a Type of the Humanity of Christ : of what Christ in his Humanity , did perform by his Sacrifice , that which he did perform with his Blood and with his Love , in drowning that Anger of God ; that , Moses did perform with the Sacrifice with the Blood of Beasts . 48. For , the word of the Promise , was in the Covenant , and God for the Time , represented the figure , and permitted himselfe to be attoned or reconciled in the Covenant , with or by a Similitude . 49. For , the Name Jesus , was in the Covenant , and that attoned or reconciled through Imagination , the Anger and fierce wrath of the Fathers Nature . 50. The Jews indeed understood not that but the Covenant understood it well ; for the Beastiall Man was not worthy to know it , till Christ was born , and then went the sound forth . 51. Which yet after a short time , was covered again , by the Antichrist christ in Babel ; for , the Beastial Man of wickedness malignity or Malice , is not worthy of the most precious Name JESUS . 52. Also it doth not belong to the Beastial part , but to the divine part ; the Beast must remaine in the wilde Earth ; and at the last Judgement Day , be consumed through Gods Fire ; but the heavenly part shall be introduced into the divine power . 53. Therefore it is an abomination to God , that Man should so pride himselfe with the Beast . 54. The Beast is not the Image ; as the Sacrifice of Moses was not the attonement or reconciliation , but the Covenont of Grace , and the word of Life in the Covenant . 55. The Circumcision of the Jewes , that they were to Circumcise the Male Children onely : conteineth rightly in it selfe , as followeth . 56. Adam was the one onely Man that God Created , and in him ws Gods Image , Eve , his wife , God would not Create , generation was to be out of one onely . 57. But seeing he fell , so that God must make him a wise , then came the Covenant and promise again upon One onely ; that all should again be regenerated and new born out of one onely , viz : out of the Second Adam ; not out of the Virgin Mary , but out of Christ the Heavenly Adam . 58. For , the First Mans Bloud , that is , Adams , which he received out of the Substantiality of God , was to * avail ; and not the Earthly blood of the Woman , in that Adam was become Earthly , and a Woman must be contrived for him , therefore also was onely the Masculine Kind Circumcised . 59. And Christ must take upon him the Masculine Forme , though inwardly he stood in a Virgin-like Image ; that the purpose of God might stand . 60. For , the Mans property , viz : the Fires , must Rules and the Womans property , viz : the Lights , must allay his Fire : and bring it into the Meek Image of God. 61. The Womans blood , could not have attoned or pacified the Anger of God ; the Mans blood onely must do it ; for the Woman belongeth unto , or to be in , the Man ; and in the Kingdom of God is to be a Masculine Virgin , as Adam was ; Not a Woman . 62. The Woman cometh to be saved in the Covenant of the Man : for , the Covenant was made for the Mans , viz : the Masculine Virgins sake ; that * it may be reconciled again . 63. Therefore saith Pauls † The Woman becometh saved through bearing of Children ; and not only so , but also in the Covenant of the Man ; for she is a part of Adam ; therefore ‖ should every Woman be subject to the Man or Husband , and he should be Lord. 64. God giveth also to the Man , the Virgin-like wisdome she should govern the Woman , not as a Tyrant ; but * as his own Life or Body ; for she is his Body and his Flesh , an Image of or out of him , his help , and his Rose-Garden , though indeed she be Earthly and weak ; yet he must know , that he himselfe , is the cause and accessary thereto ; and must bear with her , and not give way to his wrath , to destroy her . 65. Also the Woman must know , that she is to be saved in the Covenant and Blood of the Man , and that she is Adams and the Mans Ribbe and Tincture , and the Man 's own belonging to him . 66. She should be Humble ; As a Member serveth the Body , so should the Woman serve the Man and love him as her selfe . 67. Her Love should solely be ‖ cast into him , for , so doing , she attaineth the Heavenly Virgin , together with divine wit or understandand Skill , as also the Spirit of the Covenant . 68. But to the Single or unmarried Virgins , and Men without wives , as also to the Widdowes , it is said , that they have Christs Covenant for a Spouse , therefore should they be Chast and Humble . 69. For , Christ is the Mans Bride , and his chast Virgin which Adam Lost . 70. And , he is also the Bridegroom of the unmarried Virgins and Widdowes ; for his Masculine-ness , is their Masculine-ness , so that thus they every one appear before God as Masculine Virgins . 71. † For , our Image , now becometh generated in Willing and believing , Now Where our Heart and Will is , there is also our Treasure and Image . 72. Wherefore , beware of Whoredome and false or wrong Love , for , thereby the right Image cometh to be disturbed . 73. † Whoredom is the Greatest abomination , that Man worketh in himself * Other things go into a Figure without him , the Whore standing in him ; for he worketh or Effecteth a false Image , in which the Image or Virgin of God is not known , but a Beastial one . 74. † Let this be said to thee OMan , there sticketh so great Abomination behind i ; at which Heaven it self with its Imagination is amazed . 75. * It entereth not easily into the Beastial Imagination ; whereupon also , so very Many Beast-Men are Born , as at this Day may be demonstrated . The Eighth Chapter . Of the Virgin Mary , and of the Becoming Man or Incarnation of Jesus Christ the Sonne of God. 1. MAny have attempted to write of the Virgin Mary ; and supposed that she was not an Earthly * Maid : to them indeed hath been presented a Glimpse of the Eternal virginity ; but the right Mark they have hitherto failed of . 2. For , many have meerly supposed , that she was not the Daughter of Joachim and Anna ; because Christ is called the Seed of the Woman , and is so too . 3. Also he himself witnesseth , that * he is from above , that he is come from Heaven ; and therefore he must sure also be born of a Totall heavenly Virgin. 4. But that would little benefit us poor children of Eve ; that are become Earthly , and carry our souls in Earthly Vessels : where should our poor souls become , if the word of Eternall Life , had not received it into it selfe 〈◊〉 5. If Christ had brought a soul from Heaven ; where then should our soul become , and the Covenant with Adam and Eve , viz : that * The Seed of the Woman should Crush the Serpents Head. 6. If Christ would have come and been born totally from Heaven , he should not have needed to have been born a Man , upon Earth , and where then would the Covenant become , in which the Name JESUS , or the Promise , did incorporate it selfe , in the Light of Life , that is , in the Tincture of the soul , instantly in Paradise when Adam fell ? yea indeed before Adam was Created : as Paul saith ; † We are Elected in Christ , before the foundation of the World was laid . 7. For , God , in his wisdome , knew the Fall ; therefore the Name JESUS did so instantly incorporate it selfe into the word of Life , environed with the Virgin of Wisdom , in Adams● Image , with the Cross . 8. For , the soul it selfe , is even a Cross-Birth : as when the soul-Fire kindleth it ●●●fe , then it maketh in the flash , a Cross ; that is , an Eye with a Cross , with Three Principles , with the Character of the Holy Trinity ; as in the Third Book or part , concerning the Threefold Life of Man , is declared ; and yet further in the Fourth Part , the forty Questions of the Soul. 9. We are to understand , that Mary , in whom Christ became Man , was truly the Danghter of Joachim and Anna , according to the Outward Flesh : and was extracted out of the Seed of Joachim and Anna , according to the Outward Man. 10. But , according to the will , she was a Daughter of the Covenant of Promise , for she was the Mark , to which it pointed at . 11. In her , stood the Center in the Covenant ; and therefore she was , by the Holy Ghost in the Covenant , highly blessed among and above all women Ever since Eve ; for the Covenant opened it selfe in her . 12. You must understand it aright , according to its high precious worth : The word , together with the Promise , which with the Jewes , stood in the Type or prefiguration , as in a Looking-Glass , wherein God , the Angry Father Imagined , and thereby quenched his Anger ; that moved it selfe N●w after an Essential manner : which from Eternity had not been done before . 13. ▪ For , when Gabriel the Prince , brought her the Message , that she should be impregnated or with Child ; and that she consented thereto ; and said ; ‖ be it unto me as thou hast said : then the Center of the Holy Trinity , moved it selfe , and opened the Covenant , that is , the Eternal Virginity , which Adam lost , became opened in her in the word of Life . 14. For the Virgin of Gods Wisdom , environed the word of Life , viz : the Center of the Holy Trinity : thus the Center became Moved ; and the Heavenly Vulcan , struck up the Fire of Love ; so that the Principle in the Love-flame , became generated . 15. Unde●stand this right ; In Maries Essences , in the Virgin-like Essences , which perished in Adam , out of which he was to generate a virgin-like Image , according to the Wisdom of God , the divine fire became struck up ; and the Principle of Love kindled . 16. You are to understand that , in the seed of Mary , When she became impregnate , with the Soul-Spirit , that is with the Tincture of Venus ; for , in the Tincture of Venus ; that is , in the Source or Quality of Love , Adams first Fire , became struck up in the word of Life . 17. And in the Child JESUS , 〈◊〉 both Tinctures perfect ; just as in Adam , and the word of Life in the Covenant , understand , in the Holy Trinity , was the Center ; and rhe Principle appeared , as in or to the Fathers part . 18. Christ became Man in GOD , and also in MARY , in all the THREE Principles ; and together therewith also in the EARTHLY world . 19. * He took the form of a Servant upon him , that he might be able to Master Death and the Devil . 20. For he was to be a Prince , in the Place or space of this world , in the Angelical Prince-Throne , viz : uopn the seat , and in the Authority , of the late Angel and Prince Lucifer , over all the Three Principles . 21. Now then . First : If he must be Lord over this outward World : then he must also dwell in the Outward World ; and have it Essence and property . 22. In like manner Secondly : If he must be Gods Sonne , then he must also be generated out of God. 23. And Thirdly : If he must quench the Fathers Anger : then he must of necessity be also in the Father . 24. And Fourthly : If he must be the Soone of Man , then he must also of necessity be of Mans Essence and Substance : and Fifthly , must have a humane Soul , and a humane Body as we all have . 25. It is known to us , that Mary , his Mother , as also Christ , from or of his Mother , were both of the humane Essence , with Body , Soul , and Spirit ; and that Christ received a Soul out of Maries Essence ; yet without Masculine Seed . 26. Onely the great Secret Arcanum of God , was there opened ; and the first Man , with his S●cret Mystery , which fell into Death , was here generated to Life again ; understand ; in the Principle of God. 27. For , because of this , the Deity Moved it selfe , and struck up the Fire in the Fathers Principle , and so the deadened Sulphur ; which dyed in Adant , became living again . 28. For the word had in it self heavenly Substantiality ; and opened it selfe in the Heavenly Substantiality , in the virgin-like Image of the Deity ; this is the pure chast Virgin wherein the Word of Life became Man. 29. And so the Outward Mary became adorned and * blessed with the Highly blessed heavenly Virgin ▪ among all Women of this World. 30. In her , that which was dead and shut up of the Humanity , became living again ; and so she became as highly graduated or Dignified , as the first Man before the Fall , and became a Mother of the Throne-Prince . 31. This came not out of her ability , but out of Gods ability : unless the Center of God had moved it selfe in her ; she would have been no otherwise , then all Eves Daughters . 32. But , in this place , The word of Life had fix●d the Mark ; as also the Covenant of Promise , and therefore she is the blessed among all Women , and above all Eves Children . 33. Not that she is a Goddess , which Men should honour as God ; for she is not the Mark ; for she also said : * How shall that come to pass , since I know not of any Man ? 34. But , the word of Life in the Center of the Father , which gave in it self , with the Moving of the Deity , into the Humanity ; and opened it selfe in the Humane Essence ; that is the Mark , that is the Goal ▪ that we must run to ; in the Regeneration . 35. This is a greater wonder then in the first Adam , for the first Adam was created out of Three Principles , and his Spirit was introduced into him through the Spirit of God ; and the Heart of God needed not to move it selfe in an especial manner ; for Gods Spirit did onely move it self , out of Gods Heart . 36. But now , the Center or Heart of God moved it selfe : which had rested from Eternity ; and the Divine Fire was there struck up , and kindled or awakened ; as a Man may Express it . The Dear or precious Gate . 37. We should rightly understand , the becoming Man or Incarnation of Christ the Sonne of God , thus : he is not become Man in the Virgin Mary onely , so that his Deity or divine Substantiality , did sit bolted up or fixed therein ; No , O Man ; it is in another Manner . 38. Let not Reason befool thee ; we understand somewhat else : as little as God dwels alone in one onely place : but is * the Fulness of all things ; so little also hath God moved himself in one † Sparkle . 39. For God is not divisible , but Totall Every where : where he manifesteth himselfe , there he is Totally manifest . 40. Also , he is not measurable , for him , is no place found , unlesse he make a place for himselfe in a Creature ; yet he is totally neer the Creature * without or beyond the Creature . 41. When the Word moved it selfe to the opening of Life , then it opened it selfe in the divine Substantiality , in the water of Eternal Life , it entered in and became Sulphur , that is Flesh and Blood. 42. It made heavenly Tincture , which the Deity did close about and fill , wherein the wisdom of God standeth Eternally , together with the divine Magia . 43. Understand it right : The Deity , hath longed to become Flesh and Bloud ; and although the pure cleer Deity , continueth Spirit , yet is it become the Spirit and Life of Flesh ; and worketh in the Flesh ; so that we may say , when we with our Imagination enter into God , and wholly give up our selves into him , we Enter into Gods Flesh and Blood , and live in God. 44. For , the Word is become Man , and God is the Word . 45. We do not thus take away the Creature of Christ , that he should not be a Creature ▪ we will give you a simitude hereof , in the Sun and its Lustre ; and take it thus . 46. We liken the Sun , to the Creature of Christ in a similitu de which is indeed a Body : and we liken the whole Deep of this world , to the Eternal word in the Father . 47. Now we see plainly , that the Sun shineth in the whole Deepe , and giveth it warmth and Power . 48. But now we cannot say , that in the Deep , without or beyond the body of the Sun , there is not also , the power of the Sun ; if that were not there , then would the Deep also not receive , the power and Lustre of the Sun ; it is onely thus , one power and Lustre receiveth the other ; the Deep with its Lustre is hidden , is hidden with its Lustre . 49. If God would please , the whole deep would be a Meer Sun : it were but onely to be kindled , that the Water might be sawallowed up , and come to be a Spirit : then would the Lustre of the Sun , shine every where , if the Fires Centre , should but kindle , as it is in the Place of the Sun. 50. Know also ; that we understand , that the Heart of God hath rested from Eternity ; but , with the moving & entring into the wisdom , it is become manifest in all Places . 51. Though yet in God there is neither place nor Mark , but meerly in the Creature of Christ , there hath the Total holy Trinity manifested it self in a Creature , and so through the Creature through the whole Heaven . 52. He is gone thither , and * hath prepared the place for us , where we shall see his Light ; and dwell in his wisdom , and Eat of his divine Substantiality : his Substantiality filleth the Heaven and Paradise . 53. Were we not , in the beginning , made out of Gods Substantiality ? why should we not also stand therein ? 54. As the Air and the Water , fill this world , and all of us enjoy them : so in the hiddenness is the divine Substantiality , which we enjoy , if with earnest Imagining and with the will we give● up our selves thereinto . 55. And this now , is Christs flesh and blood , in the divine power ; for the Flesh and Blood of the Creature of Christ , standeth therein , and is one Beeing , one Power , one Spirit , one God , one fulnesse , altogether undivided by any place , yet in its own Principle . 56. A swinish man , will here say : O how we will devour him ! O thou Ass , first come so far , that you may reach him ; for thou shalt not devour him with thy Earthly Mouth . 57. He is a Principle Deeper , and yet is † the Outward ; He was in the Virgin Mary , and also as to his Birth , in this world : and * will also appear at the last day , in all the Three Principles , before all Men and Devils . 58. He hath truly † teken upon him the Earthly source or quality , but in his Death , when he overcame Death , the divine source swallowed up the Earthly , and took away its Dominion . 59. Not in that manner , as if Christ had laid off somewhat , but the outward Source or Quality became overcome , and as it were swallowed up , and in that he now liveth , he liveth in God. 60. Thus was Adam also to be , but stood not , and therefore must the Word be generated and become Man and give it selfe up into the Substantiality , that we might receive power to be able to live in God. 61. Thus hath Christ restored or brought back again , what Adam lost , and much more ; for the Word is every where become Man. 62. Understand ; it is every where opened in the divine Substantiality , wherein our Eternal Humanity doth Consist . 63. For , in that Bodily Substance , shall we stand in Eternity , wherein the Virgin of God standeth . 64. We must put on Gods Virgin ; for Christ hath put it on , he is become Man in the Eternall virgin , and in the Earthly virgin . 65. Though the Earthly was no right Virgin : but the Heavenly , divine made it , to be a Vigin in the blessing , that is in the opening of the Word and Covenant ; for , that part in Mary , which she inherited from Adam , out of the heavenly Substantiality , which Adam made Earthly , that became blessed . 66. Thus the Earthly part in her , onely , dyed , the other liveth Eternally , and came to be a chast modest virgin again , not in the Death , but in the blessing . 67. When God opened himselfe in her , then she put on the virgin of God , and became a Masculine virgin in the Heavenly part . 68. Thus Christ became born of a right pure chast heavenly Virgin ; for she received in the blessing , the Limbus of God , into her Matrix , in her Seed . 69. She received no strange thing , onley the Limbus opened it selfe in her , in Gods power , wherein Adam was Dead , that , in Gods moving became living . 70. And Gods Essence in the word of Life entered in , into her Limbus ; wherein the souls Center became opened , so that Mary became impregnated of a Soul and also of a Spirit , both heavenly and Earthly . 71. And this was a Right Image of God , a Similitude according to , and in , the Holy Trinity , out of all the Three Principles . The Nineth Chapter . Of Maries Virginity , what she was before the Blessing , and what she came to be in the Blessing . 1. IT is highly necessary for Us poor Children of Eve to know , this ; for our Eternall Salvation lyeth therein ; It is the Gate of Imma●uel , and the whole Christian Faith Standeth therein ; and it is also the Gate of the Greatest Secret Arcanum . 2. For herein lyeth inclosed the Secrecy of Man , in that he is , the Similitude and Image of God ; for , our whole Religion Consisteth in Three Parts , which we urge and Teach . 3. As First , concerning the Creation ; what Essence , substance , and property , Man is , whether he be Eternal or not Eternal ? and how that is possible , what properly the humane Original is , from which he proceeded in the Beginning . 4. Secondly : Seeing there is so much spoken and taught Concerning his Fall , and that we see , that we are become Mortal because of the Fall , moreover , subjected to Evil , and to the fierce wrathful source ; what then properly his Fall hath been . 5. Thirdly : Seeing God will receive us to Grace again : and for whose sake also he hath given the Law and Teaching , also confirmed then with Deeds of Wonder or Miracles , what therefore , properly , the New Regeneration is . 6. And being we see that we must dye , in what power and Spirit we can , be new Regenerated again , and rise again from Death . 7. All this we finde pourtrayed in these two Images , viz : in the Eternal Holy , and then also in the Earthly corruptible Virginity : and finde also the New Regeneration in the Image of Christ , very cleare and bright . 8. For , in the Eternal Virginity , viz : in God wisedome , wherein the Image and Similitude of God is seen as in a Looking-Glass from Eternity , and known by the Spirit of God ; was Adam the first Man Created . 9. He had the Virginity for his own , viz : the true love - Tincture , in the Light , which is desirous of the Fires Tincture , that it might be a burning Life in power and Glory ; and in the Fires Essence , might be a Genetrix , which in the Lights Essence without the Fire , cannot be . 10. And thus we acknowledge a Virginity in the wisdome of God , from Eternity , in the desirous will of the divine substance . 11. Not a Woman , which generateth , but a figure in the Looking-Glass of Gods wisdome ; a pure Chast Image without substance ; yet in the Essence , but not manifested in the Fires Essence , but in the Lights quality or source . 12. This Image God hath Creeated into a Substance , and that out of all the Three Principles ; so that it is a similitude according to the Deity and Eternity , as a totall Looking-Glass of the Byss or Ground and of the Abyss ; of the Spirit and also of the Substance : and was created out of the Etetnal , not to the Corruptibility or frailty 13. But seeing the Earthly and Corruptible hangeth to the Eternall , so thereby hath the Earthly Lust introduced it selfe into the Eternall Heavenly , and infected the Heavenly property : for it would dwell in the Eternal , and yet was destroyed in the fierce wrath of God. 14. Thus the Earthly Source or quality destroyed the Heavenly , and became the Turba of the heavenly , as we know and perceive by Earth and Stones , which assuredly have their Original out of the Eternal ; but are perished in the fierce wrath and Fire-source of quality ; and the Fiat hath made Earth and Stones out of the heavenly Substantiality . 15. For the sake of which , a Day of Seperation is appointed wherein every thing shall enter again into its own Ether , and be preserved or purified by the Fire . 16. Thus also was Man created in the virginity in Gods wisdome , but became apprehended by the fierce wrath and Anger of God , and therefore became so suddenly perished and Earthly . 17. And as the Earth must pass away , and be tryed or purified in the Fire , and go again into that which it was before ; so also Man ; shall go agin into the virginity wherein he was Created . 18. But , in that , it was not possible for Man , that he should rise from the fieece wrathful Death , and enter into a New Birth ; for his virginity , was shut up together in Death ; for which cause God made a Woman out of him : therefore the Deity must move it selfe , and open that which was shut up , and make it living again ; and that was done in Mary , the included shut up Virgin. 19. Understand , in the Virginity which Adam inherited out of Gods Wisdome ; not out of the Earthly part of the Third Principle , but out of the Heavenly holy Part of the Second Principle , which became included and shut up in the Earthly Death in the Anger of God with the Earthly Imagination and yeelding up thereinto , and was as it were Dead : even as the Earth also appeareth as Dead . 20. And therefore hath the Heart of God moved it selfe ; destroyed Death ; and generated the Life again . 21. Thus now to Us the Birth and becoming Man or Incarnation of Christ , is a * powerful and very weighty Matter , that the Total abyssal Heart of God , hath moved it selfe , and so therewith , the heavenly Substantiality , which was shut up in death , is become living again : so that we may now say with good ground . 22. God himselfe hath withstood his Anger , in that , with the Center of his Heartt , which filleth the E●ernity without ground and limit , he hath again opened himself , taken away the power of Death , and broken the sting of the fierce wrath and Anger : in as much , as the Love and Meekness , hath opened it selfe in the Anger , and quenched the power of the Fire . 23. And still much more is it a great Joy to Us Men , that God hath opened himselfe , in our mortified and dead virginity ; and so on throughly and totally . 24. But , that the Word , or the power of Gods Life , hath given in it selfe again into the Humanity , viz : into the Dead and as it were disappeared virginity , and opened again the virgin-like Life , at that we reioyce ; and go with our Imagination , into the Center , wherein God hath opened himself in the humanity , viz : into his Sons becoming Man or Incarnation . 25. And so in our Imagination , which we introduce into his becoming Man , we become impregnated of his opened Word , and power of the Heavenly and divine Substantiality , not at all with that which is strange , yet it seemeth strange to the Earthliness . 26. The Word hath opened it self every where , even in Every Mans light of life ; and there is wanting onely this , that the Soul-spirit give it selfe up thereinto ; and so it putteth the Eternal Virginity on again ; not as a Garment , but as from its own Essence : And in that Soul-Spirit God becometh Generated or Born. 27. For Mary , together with all Eves Daughters were generated or become Earthly ; but the Covenant of Gods Love , shewed iu their Essence , that God would therein unshut the Life again . 28. And we cannot say throughout , concerning Maries Virginity , as to the Earthly Life before the Blessing , before Gods Heart moved it selfe ; that she was then a Totally perfect Virgin , according to the first , before the Fall ; but she was a naturall Daughter of Eve. 29. But this we say with good gro●nd , that in Mary , as also in all Adams Children , the Eternal virginity in the Covenant of Promise , hath layen shut up , as it were in Death , yet , in God , not ●aded , 30. For , the Name JESUS , in the Center or Heart of God , hath from Eternity together Imaged it selfe , in the Virgin of Gods wisdome as in a Looking-Glass : and hath stood against the Center of the Father , viz : the Center of the Fire and fierce wrath : Not in the fierce wrath of the Essence , but in the Light in the Lights Essence . 31. And Man was * foreseen also in that Essence , in the Name JESU , before the foundation of the world was laid : wherein Adam then was in a Heavenly Essence , without a Naturall and Creaturely Substance . 32. For in the Wsdom , the Fall was known , e're Man became a Creature , and that accoording to the fires property ; not in the Lights property , but according to the first Principle . 33. And thus now according to our deep knowledge , we say , of Mary : that , before the time of the opening and Massage of the Angel , she was such a Virgin as Eve was , when she wen out of Paradise . 34. E're Adam knew her ; then indeed she was a Virgin , but the right virginity was perished in her , and infected with the Earthly Longing , and the beastiall property was manifested on her . 35. For , the Earthly Imagination destroyed the heavenly property , so that she was a Woman , and was not chast pure Imma●●●a●e 〈◊〉 . 36. For , She was but one part of the Heavenly Virgin ▪ the Other Part was Adam . 37. And so there hath been no right pure virgin generated from Eve , which was totall or entire in Substance : the Turba destroyed the virgininity in all , till the Saviour or Champion in the Battel , Came ; who was a total masculine Virgin in Gods wisdom , according to the Heavenly Substance , and the Earthly hung to him : but the heavenly ruled over the Earthly ; for so should Adam also be , but he stood not . 38. Therefore , we say with good ground , that Mary , was the Daughter of Joachim and Anna ; and hath , according to the Earthly part , their Substantiality , Essentially in her . 39. And then we say , that she was the Daughter of Gods Covenant , and that God hath fixed the Mark of Regeneration , in her : so that the whole Old Testament hath looked into that Mark , and all Prophets have Prophesied concerning that Mark , that God would open the rhe Eternall Virginity again , and that , that Mark was blessed . 40. For , God had given himselfe with his Mercy with the Covenant of Promise , into this Mark , and the word of Promise stood in the Covenant , in the Light of Life , against the Anger . 41. And the first world before the Deluge or Floud ; and after ; became saved in that Covenant , which God set before himself as a Virgin-like Looking-Glass ; for , the Eternal Virgin , appeared in the Covenant , as in Gods Looking-Glass ; and the Deity * delighted it self therein . 42. For , if Israel had kept the Covenant , and performed the work of the Covenant , then that had been acceptible to God , as if the humanity had been in the Looking-G●ass of wisdome ; and though indeed Israel were Earthly and Evil , yet nevertheless , God dwelt in Israel in his Covenant in the Wisdome according to his Love and Mercy . 43. Thus the Works of the Law , were † a Looking-Glass before God , till the Life became generated or Born out of the Covenant , till the fulfilling came , and there the Works in the Looking-Glass Ceased ; and the work of the fulfilling in the flesh and blood in the Heavenly Substantiality began to rise again . 44. For in Mary was the beginning , when the Angel brought the Message ; and she said : * he is done unto me as thou hast said ; there instantly the Center of Life , in the Word of God , viz : in the Heart of God , moved in her dead heavenly seed . 45. For all the Three Principles of the Deity , became stirring and catched hold of the divine Tincture , in the Dead heavenly Substantiality . 46 , Not that God stood without Substance , but Man was dead in the heavenly Substance , and now came the Heart of God with living divine Substantiality , into Death , and awakened or raised up the Dead Substantiality . 47. It did not at this time , take away the Earthly source or quality , but entered into the Earthly source or quality , as a Lord , and Vanquisher of the source or quality . 48 , For , the right Life should be introduced , through Death and the Anger of God ; which was done on the Cross , where death was destroyed , and the fierce wrath captivated , and was quenched and vanquished with the Love. 49. And thus we understand now , what , Mary , with the fulfilling was come to be , viz : a right pure Virgin according to the heavenly Part : for when the Heart of God moved it selfe , and that the Day brake forth in her , then shone in her the Light of the Clarity or brightness and purity of God ; for her dead virginity , viz : Gods wisdome , became opened and Living . 50. For , she became filled with the divine virginity , viz : with Gods wisdome . 51. And in that wisdome and divine Substantiality , as also in the dead and now living Substantiality , † the Word became flesh , a Sulphur , with the Center of Nature out of the Fathers Essence , and out of Mary's Essence , a life out of Death , a fruit with both the Tinctures perfectly , whereas both the Tinctures were but One. 52. And as Adam was become a Man , so Christ became , a Man also , according to the outward World. 53. For , not Eves Image in the Womans Tincture , was to remain , but Adams Image was to remain , as he was a Man and also a Woman . 54. But yet being one of the Mar●s must appear according to the Might and power of the outward Fiat , and that also the Champion in the Battel would be fixed and persented in all the Three Principles , therefore the Champion in the Battel , gat Masculine Marks of distinction● 55. For the Man hath the Fires Tincture , viz : of the Fathers property , so now the Father is the strength and Might of all things , and the Sonne is his Love. 56. Thus the Word became Man in the feminine Essence , but became a Man , that his love might quench the Anger and fierce wrath in the Father . 57. For Venus's Tincture hath the Water-source or quality , and the Woman hath Venus's Tincture : Thus must the Fire , become quenched by the water of Eternal Life ; and the Fathers burning Essence in the Fire , become quenched again . 58. Now we know that Mary , the Mother of Christ , according to Flesh Soul and Spirit in the blessing , is a pure chast Virgin ; for that is her Blessing , that God hath opened himself in her . 59. She hath carried the Word of Life in her Body : that hath moved it self in her . 60. She , hath not moved the Word , but the Word hath moved her , both the fruit which she did bear , and her Soul , as also that part of her dead Substantiality ; so that her Soul instantly became environed with the divine living Substantiality . 61. Not according to the Earthly part , viz : according to the Third Principle , but according to the Second Principle , so that thus the Earthly did but hang upon her . 62. For , her soul should also , with the word of Life , which in her became Man , together enter through death and the Anger of the Father , into the heavenly divine source or quality . 63. And therefore must her outward Man dye away from the Earthly source or quality that * it may live to God. 64. And , therefore , in that she was blessed , and did bear the Mark in the Covenant , her body , not vanished , departed or dissolved , for the heavenly hath swallowed up the Eartthly , and holdeth that Eternally captive , to the honour of God and the Manifestation of his deeds of Wonder ; It shall never be forgotten in Eternity , that God is become Man in her . 65. But that some say , she remained totally in death , and quite vanished or Corrupted : their Reason might well discern otherwise , for that which is highly blessed , is * uncorruptible , or cannot vanish away . 66. Her heavenly part of the divine substantiality , which she had in her , blessed ; that is intransitory : else it must follow ; that Gods substantiality in the Blessing , were yet once more fallen and dead , as was done in Adam , for the sake of which dying indeed , God became Man , that he might being it to life again . 67. Indeed , according to the Outward Life , viz : according to the outward source or quality she died , but she liveth according to the Blessing , in Gods substantiality , and also in her own Substantiality , not in the Four Elements , but in the root of the four Elements , viz : in the One Element , which holdeth the Four Elements shut up in it selfe in the Paradise in the pure Element in the Divine Substantiality in the * Body of God. 68. Therefore we say , that Mary , was greater in dignity , then Ever any Daughter of or from Adam , in that God hath fixed the Mark of his Covenant in her , and that she alone among all Eves Daughters , hath attained the blessing , viz : the pure Virgin-like chastity , which in all Eves Daughters , was perished . 69. But , † with her stood the Virginity in the Covenant , till the word of Life highly b●essed her , and then she , became , a right chast Virgin , in which God became Generated . 70. For Christ said to the Jews , I am from above ; but ye are from beneath ; I am not of thi● world . 71. If he were become Man in an Earthly Vessel , and not in a pu● modest Chast heavenly Virgin , he had of necessity been of this World. 72. But thus he became Man in the Heavenly Virgin , and the Earthly source or quality did but hang to him , for , the Essence of the Soul was in us poor Children of Men , become infected . 73. And he was to introduce our Soul in the heavenly Essence in himselfe ; through the fire of God , in Ternarium Sanctum : into the holy Ternary . 74. For , it was for the Soules sake that all was done , being it had been taken out of the Eternall , therefore also God would not forsake it . Question . 75. * Therefore , if it be asked , what kind of Matter it was , whereinto Gods Word and Heart hath given in it selfe , and made it selfe a Body ? whether it be strange Matter come from Heaven ? Or , whether it was of Maryes Essence and seed . Answer . 76. This is our Answer : That Gods Heart was never without Substance ; for , its dwelling is from Eternity in the Light , and the power in the Light , is the Heart or Word , which God hath spoken from Eternity . 77. And , the Speaking was the Holy Spirit of God , which with the Speaking goeth forth out of the power of the Light , out of the spoken Word . 78. And that which is out spoken is Gods Wonder and Wisdome , and this hath in it , the divine Looking-Glass of the Wisdom , whereinto the Spirit of God looketh , and wherein it openeth the Wonders . 79. Thus understand , that the word , which out of or from the Heart of God the Father , was environed with the heavenly Chast Virgin of wisdome , dwelleth in the heavenly Substantiality , and hath in like manner , opened it selfe , in Maries Essence and Substantiality , viz : in her own seed , understand in the humane seed , and hath taken into it selfe , Maries seed , dead , and blind , as to God , and awakened or railed it , to Life again . 80. The living Substantiality came together in the half dead , to a Body , not to a transitory , which should cease or vanish , but to an Eternal , which should remain Eternally , for here the Eternal Life became generated again . 81. Thus , the Substantiality of the Eternity in God , of his Deepe , without Ground , and the Substantiality of the dead Adam in the Humanity , became one Substantiality ; totally or entirely one Substance : so that the Creature , Christ , with his Substantiality , in like manner at once filled the whole Father , which is without bounds limit or Ground . 82. Yet , the Creaturely Soul continueth and is a Creature , and according to the Third Princidle , viz : as to the Creature , this Christ , is a Creature , and King of Men , as also , according to the Second Principle , a Childe of the Abyssal Father . 83. Whatsoever the Father is , in his Abyssal Deepe that the Sonne is in his Creature : for the power and virtue in the Creature , is , with the power without or beyond the Creature , one power , one Substantiality , in which the Angels and Men dwell . 84. But in the Humanity , it giveth also * flesh and blood , and therefore also it is and remaineth a Creature , but † uncreated , yet generated , as to one part , out of God from Eternity , as to the other part , out of the Humanity . 85. And God and Man is become one person , one Christ , One God , one Holy Trinity , in the Humanity , and also in like manner Every where ; so that when we see Christ , we see the Holy Trinity in one only Image . 86. His Creature is an Image , and out of or from us Men ; our High Priest and King ; our Brother ; his power and virtue is our power and virtue ; if we be indeed generated of God again , in the Faith , to him . 87. He is not strange or terrible to Us , but is our Love - Tincture : He is with his power , the quickening of our Souls , our life , and our Souls delightful habitation . 88. When we find him , we find our Help or salvation ; as in like manner Adam should have found him , but the suffered himselfe to be seduced , and found at length , a Woman . 89. Then said he ; * She is Flesh of my Flesh , and bone of My bone , and took her to him for a Companion : so also when our Soul , findeth him , it saith , that is my Virgin , which I had lost in Adam , when an Earthly Woman came to be out of it . 90. I have now again found my love-Virgin out of my Love : I will now never more let it go from me again , it is Mine , my flesh and blood , my strength virtue and Power , which I lost in Adam , it , will I keepe . 91. O , it is a friendly keeping , a friendly qualifying or coworking , beauty , brightness , fruit , power , and virtue . 92. Thus the poor Soul findeth its lost Lights Tincture , and its Love-Virgin , and in this * Spouse , or Wife , the Noble * Bridegroom becometh found . 93. For ▪ it hath longed after the Matrix of Venus ; but hath found onely a Masculine Sulphur , and must have suffered it selfe to be impregnated with Earthly seed . 94. Here it attaineth the right fires and Mans Tincture , so that thus it is also a right Masculine Virgin as Adam was in his I●nocency . The Tenth Chapter . Of * the Becoming Man , or Incarnation , of Jesus Chrst the Sonne of God ; and how he lay Nine Months as all the Children of Men , shut up in his Mothers Body or Womb : and how properly his Becoming Man , is . 1. MEn have had much disputing about Christs * becoming Man ; but very blindly and have made many Opinions concerning it : and so Men have beene turned about with Opinion , and have left and let the right becoming Man or Incarnation , lye still ; upon which , our Eternal Salvation , dependeth . 2. Of which , all the cause hath been , that Men have sought it in outward Wit or Understanding and Art : and Not at the right Mark Aim or Place . 3. If a Man were entered into Christs becoming Man or Incarnation , and were born of , or out of , God ; it would need no disputing : for the Spirit of God , openeth to every one , the becoming Man or Incarnation even in himself ; and without this there is no finding it . 4. For , how will we find , in this Worlds Reason , that , which is not in this World ; we find in the outward Reason scarce any Glimps thereof ; but in Gods Spirit , is the right finding . 5. The becoming Man or Incarnation , of Christ , is such a Mystery ; as which the Outward Reason knoweth nothing of ; for it is done in all the Three Principles : and cannot be searched out , unless a man know the first Man , in his Creation before the Fall. 6. For Adam was to generate the Second Man with the Character of the Holy Trinity , out of himselfe , in which the Name JESUS was Imaged or Incorporated . 7. But that could not be , and therefore must another Adam come , in whom it was possible : for Christ is the Virgin-like Image , with the Character of the Holy Trinity ; he is conceived in Gods Love , and generated in this world . 8. Adam had divine Substantiality , and his soul was out of the first Principle out of the Fathers property , and that should have with its Imagination inclined it selfe into the Fathers Heart , viz : into the Word and Spirit of Love and purity , and have eaten of the Substantiality of Love , and then it had reteined Gods Substance in the Word of Life in it selfe , and would have been impregnated with the power out of the Heart of God. 9. Whence then it should have Imagined out of it selfe into ●s substantiality and it selfe have impregnated its Substantiality , so that a whole similitude according to the first Image , would have Existed , through the Imagination and the yeelding up of the Soul into it : and be conceived in the power of the Substantiality . 10. But being this could not be done in Adam , because of the Ear●●liness which clave to him , therefore it was done in the Second Adam Christ ; who was in such a manner conceived through Gods Imagination and entering into the Image of the first Adam . 11. And it is known to us , that being the first Adam had fixed his Imagination in the Earthliness , he is become Earthly , and that done against the purpose of God , yet the purpose of God must stand . 12. For , here God set his purpose in Adams Child , and brought his Imagination into the perished Image , and Impregnated the same with his divine power , and Substantiality , and Converted the Souls will out of the Earthliness into God , so that thus Mary became Impregnated with such a Childe , as Adam should have been impregnated with . 13. Which selfe ability could not effect , but sunk down into sleepe , viz : into the Magia , where then the Woman was made out of Adam , which should not have been Made , but Adam should himselfe have impregnated in Venus's Matrix , and have generated Magically . 14. But seeing that might not be , therefore was Adam divided , and his own wil● of Great Might and power was broken in him , and shut up in Death . 15. And seeing he would not set his Imagination into the Spirit of God , therefore must his great Might and power in Death , hold still , and let the Spirit of God set his Imogination into it , and do with it what he will. 16. Therefore Gods Spirit awakened the Life to him out of that Death and became the Spirit of that Life , that , the Image and Similitude according to God , which was known from Eternity in Gods wisdom , might yet be generated and subsist . 17. For it stood before the time of the World , and from Eternity in the Virgin-Looking-Glass in the wisdom of God ; and that in two Forms . 18. Viz : according to the First Principle of the Father in the Fire ; and in the second Principle of the Sonne , in the Light ; and yet was onely Manifest in the Light ; and in the Fire as it were in a Magia , viz ; in a possibility . 19. As the Starry Heaven , modelleth to Man a figure in sleep in his Minde according to its ability or * possibility : so also hath the Image in the Center of the Fires Nature appeared altogether Invisibly . 20. But in the wisdom in the Looking-Glass of the Deity , it hath appeared as an Image , like a shadow , yet without Material Substance ; and yet hath been in the Essence of that Spirit . 21. Which if it had discerned it selfe in the Looking-Glass of the wisdome , it would have known and seen this Image , and would once have set its will thereinto , to bring it into Substantiality ; that God might have an Image or similitude in Substance ; where it might not need any more to see it selfe as in a Looking-Glass , but * find it selfe in Substance . 22. Therefore seeing , the first Image Imagined into the stern Might and power , and thereupon became Earthly and Dead , Gods Spirit brought its will and life into Death , and took to it selfe again the first Life , out of Death , that the first Life might stand in full obedience before it , and that it alone may be the Will and the Deed. 23. Thus , it is known to us , that God hath Entered into the halfe dead Image , understand into Mary , and even into that virgin-like form , which lay shut up in Death , wherein Adam should have become impregnated , and generated an Image of himselfe in the Virgin-like Chastity . 24. In this shut up Virgin-like half dead Matrix , is Gods Word or Heart , viz : the Center of the Holy Trinity , become a Humane Image , without hurt to his Substance . 25. And whereas the first living Virgin-like Matrix in Adam would not be obedient to God , yet now , when it was again awakened and raised out of Death , it became Obedient , and gave it selfe totally humbly and willingly into Gods will : and thus now the right Virgin-like Image became figured into the Obedience of God again . 26. For , the first will must remain in Death , which Imagined against Gods will , and a pure Obedient will became awakened which might remain in the heavenly Meekness , which would no more suffer the Image in the fire in the Fathers part , to flow up in it self , but would remain in one souce or quality . 27. Even as the Deity , bringeth its Life but into ONE onely source or quality , viz : into the Light , into the Holy Spirit ; and yet carrieth on his Dominion , over all the Three Principles . 28. Also we are to understand concerning Christs becoming Man or Incarnation , that , when Gods Spirit awakened again , the Virgin-like Life in Mary , which in the Earthly Essence , lay shut up in Dea●h and fierce wrath ; then that Life hence-forward turned it self onely into the ONE onely will , viz : into Gods Love , and gave it selfe up to the Spirit of God. 29. Thus that Life , became impregnated of a right virgin-like Image ; which should have been with Adam , but was not done . 30. For the one Imagination received the other , Gods Imagination , received the Imagination in Death , and brought it to Life again ; that Life Imagined again into God , and became Impregnated with God ▪ and became , out of the Deity and Humanity , ONE Person . 31. The Deity hung to the heavenly Substantiality , which hath ever been from Eternity , with the Kingdom Power and Glory , viz : the Kingdom of Paradise , and the Angelical World , viz : the Spirit and the Seaven forms in the Center of Nature : as in the Third Part or Book of the Threefold Life , is mentioned with all Circumstances . 32. And the Humanity hung to the Kingdom of this world , but when the will of the humanity gave it selfe up into the Deity , then this virgin-like Image in Christ Jesus , came to be onely a Guest in this world , and his Deity was a Lord over this World. 33. For thus it was to be in Adam , also , that * the lesser and impotent should be subject to the greater and Omnipotent . 34. But Adams will , went into the less and impotent : end therefore he became altogether impotent , and fell downe into sleep , and home again to the Creator . 35. But with Christ , this Image remained standing in the Divine Wisdome , and the Earthly source or quality hung to it in the Office and Manner of a Servant : but now no more as a Lord ; as it was over Adam , and Mary his Mother before the high blessing & opening of the Deity : but as a Servant : for this Image became now in Gods Spirit and Might , a Lord over the Third Principle of this World. Qustion . 36. Now saith Reason : How is it come to pass in this becoming Man or Incarnation ? Was then the Life so suddenly with the Point of Conception , become stirring , above the Naturall Course , so that that Part of Mary , viz : the Womans seed instantly lived ? Answer . 37. No : for it was an Essential seed , and became in its Natural Time , stirring , with Soul and Spirit , as all Adams Children . 38. But that part of the Deity , environed with divine Substantiallty and wisdome , liveth from Eternity to Eternity . 39. The Deity , went not to nor fro : what it was that it remained to be , and what it was not , that it came to be . 40. It gave it selfe with divine Substantiality , into the Essence and Substantiality of Mary ; and Maries Essence and Gods Essence , became one * Sonne . 41. But Maries Essences were Mortal , but Gods Essences , were Immortal . 42. Therefore must Maries Essences dye on the Cross , and go through Death into Life ; to which Gods Essences did help ; else it had been impossible . 43. Thus Gods Essence helped us , and still always helpeth us through Christ into Gods Essence and Life again . 44. Thus we konw the becoming Man or Incarnation of Christ , to be natural , as of all the Children , of Men ; for the heavenly divine Subsstantiality , hath given it selfe , with its Life into the Earthly halfe dead subtantiality . 45. The Lord , gave himselfe to be under the Servant , that the Servant might become living , and is in like manner , in Nine Moneths , become a perfect Man , and also continueth a True God , and is also after the Manner and way of all Adams Children , become born into this World , through that very way and passage , as all Men are . 46. And that therefore , Not that he needed it , he could have been born Magically , but he would not , nor should not ; for he was to heal our impure Birth or Geniture , and Entrance into this Life . 47. He should enter into our Entrance into this World , and introduce us out of this World , into Gods Entrance , and bring us out of the Earthly source or quality . 48. For , if he had been generated or born Magically after a divine Manner , then he had not been Naturally in this World ; for the heavenly Substantiality must have swallowed up the Earthly source or quality ; and then he had not been † like us . 49. How then would he have suffered Death ; have entred into Death , and destroyed it ? but therefore it was not so . 50. He is truely and really the Womans Seed and is entered into this World the Natural way like all Men , but yet also is gone forth through death , the divine way , of the divine Might and Substantiality . 51. He is a divine living Substantiality , which subsisted in Death , and destroyed and despised death , and brought the halfe dead humanity through Death into Eternal Life . 52. For , the Earthly part , which he took to himselfe out of his Mother Mary , that is , to or upon the divine Substance ; dyed away on the Cross from the Earthly source or quality . 53. Thus was the Soul , in the Subantiality of God , and as a victorious Conquering Prince , * went into the Hell of Devils , that is into Gods Anger , and quenched it with Gods love and Meekness of the divine Love-suhstantiality . 54. For , the Love-fire came into the Anger-Fire - , and drowned the Anger , wherein the Devill would be God. 55. Thus was the Devil taken captive * with the darkness , and lost his Dominion ; for the sting and the Sword of the Cherubine the staying Angel , was here destroyed . 56. And this was the Cause that God became Man , viz : that he might introduce us , out of Death , into the Eternal Life , and quench the Anger which burned in Us , with the Love. 57. For , you must understand us aright : how Gods Anger became quenched , not with the Mortal Bloud of Christ which he shed , upon which the Jews despised him . 58. But with the Bloud of the Eternall Life , out of Gods substance , which was immortal , which had in it the fountain of the Water of Eternall Life , that became shed upon the Crosse with and under the outward Bloud , and when , the outward fell to the Earth , then fell the Heavenly with it , but yet it was immortal . 59. Thus * the Earth received Christs Bloud , whence it Trembled and Quaked , for the fierce wrath of God in it became now overcome , and the living Bloud came into it which was come out of Gods Substantiality , from Heaven . 60. That † Opened the Graves of the Saints , and Opened Death , and made a Path through Death , * so that Death was made a shew of in Tiumph . 61. For , when Christs Body arose from Death , then he bare Death as a Spectacle or shew on his Body , for its Might was broken or destroyed . The Eleventh Chapter . Of the Benefit , and what Profit , the Becoming Man or Incarnation , and Geniture or Birth of Jesus Christ the Sonne of God , is , to us poor Children of Eve. The Most rich lovely Gate of all . 1. WE poor Children of Eve , were all Dead in Adam ; and though we did as it were Live , yet we lived onely to this World , and Death waited for us , and continually devoured One after another ; and there were no remedy for us , if God had not Generated us again out of his Substance . 2. We should not in Eternity as to the Body , have returned again , but our Soul would have Eternally continued in Gods Anger source or quality , with all Devils . 3. But the Becoming Man or Incarnation of Jesus Christ , is become a powerful Substance or Matter to us , for , for our sakes is God become Man , that he might bring our humanity out of Death into himself again , and redeem or release our Soule out of the fire of Gods Anger . 4. For , the Soul in it selfe , is a Fire-source or quality , and containeth in it selfe the First Principle the harsh astringency , which in it self laboureth onely * to the Fire . 5. But if the Love and Meekness of God , become withdrawn from this Souls Birth or Geniture , or become infected with a total stern Matter , then it continueth a source or quality in the Darkness , a totall stern roughness , devouring it selfe , and yet also in the hunger of the will , alwaies thus generating it self again . 9. For , a thing that hath no beginning nor Ground , that hath also no End , but it selfe is its Ground , it generateth it Selfe . 7. And yet we will not say , that the Soul hath no Beginning ; it hath a Beginning , but onely according to the Creature , not according to the Essence , its Essence is from Eternity . 8. For , the divine Fiat , hath comprised it in the Center of the Eternal Nature , and brought it into a substantial Substance ; moreover with the whole Cross , with the Character of the Holy Trinity ; as a Similitude of the Threefold Spirit of the Deity , wherein God dwelleth ; now whether it be done in Love or Anger , that is in Light or Fire ; for in which of them soever it Imagineth , of that it becometh impregnated ; for it is a Magick Spirit , a source or quality in it selfe . 9. Thus it is the Center of the Eternity , a fire of the Deity in the Father , yet not in the Fathers Liberty , but in the Eternall Nature . 10. It is not † come before the Substance , but in the Substance . 11. But Gods Liberty is * without or beyond the Substance , but dwelleth in the Substance : for in the substance God becometh Manifest . 12. And there would be No God without the Substance ; but an Eternal stilness , without source or quality . 13. But in the source or quality the Fire becometh generated , and out of the Fire , the Light , where then two Substances fever themselves , and drive on a Twofold source or quality ; viz : a fierce wrathful hungry thirsty one , in the Fire , and a Meek lovely yeelding giving oue , in the Light. 14. For , the Light giveth , and the Fire taketh away ; the Light giueth Meekness , and out of the Meekness , Substantiality , that is the Fires food , or else it were a dark fierce wrathfull hunger in it self . 15. As indeed a Spirit is , if it have not the substance of the Light ; like a loathsome poyson . 16. But if it attaineth substance of Meekness , then it attracteth that in it selfe , and dwelleth therein , and useth it for food and also for the Body ; for it affecteth or infecteth it selfe therewith , and impregnateth it selfe ; for its substance is its satiating or fulfilling , and thus the hunger becometh stilled . 17. We are to conceive of the humane Soul thus ; it was taken out of the Center of Nature , not out of the * Looking Glass of the Eternal , as viz : out of the source or quality of this world , but out of the Eternal Essence of the Spirit , or out of the first Principle of the Fathers property as to , or according to Nature . 18. Not from Substance or from somewhat , but the Spirit of the Deity breathed into it , the Life , understand , the Image , into Adams selfe , out of all the Three Principles : It hath breathed into him , the Center of Nature , as viz : the fire source or quality , to Life . 19. Also the Meekness of the Love , out of the substance of the Deity , as the second Principle with divine heavenly Subantiality . 20. As also the Spirit of this World , as the Loaking-Glass or pretotype or prefiguration of Gods wisdom , with the Wonders . 21. But now the Spirit of this World is by the Devils kindling and poyson , which he hath darted thereinto , become perished , for the Devil dwelleth in this world , and is a continual infecter of the outward Nature and property : though in the fierce wrath onely , viz : in the harsh astringent desire , he is Mighty powerful . 22. But he putteth his Imagination with his false Tincture , also into the Love , and poysoneth the Souls best Jewel : and hath infected Adams soul , with his Imagination , with his Evil hunger-spirit , so that Adams soul lusted after the Earthly source or quality , from which Lust it became impregnated with the Earthly source or quality ; so that the Outward Kingdom became introduced into the Inward , whence the Light of the first Principle Extinguished ; and his divine Substantiality , wherein he should live Eternally , became shut up in the Earthly Death . 23. Thus , for this Image and also Soule , there was no remedy more , unless then the Deity did move it self according to the second Principle , viz : according to the Light of Life in it ; and did kindle the substantiality which was shut up in Death , again with the Love Glance : which was done in the becoming Man , or Incarnation , of Christ . 24. And this is the Greatest Wonder that God hath wrought ; in that he hath moved himself with the Center of the Holy Trinity in the Womans Seed . 25. For Gods Heart would not reveal or Manifest it selfe in the Fire , as viz. in the Mans Tincture , but in the Spirits Tincture , viz : in Venus , in the Love of the Life , that the Fire in the Mans Tincture might be apprehended with the Meekness and Love of God. 26. For , the Eternal Life should and must spring again out of the shut up Death ; For , here hath the Root Jesse , and * the true Rod of Aaran , budded , and boarn fair fruit . 27. For in Adam the Paradise was shut up in Death , when he became Earthly ; but in Christ that springeth again out of Death . 28. From Adam we have all inherited Death , but from Christ we inherit the Eternal Life . 29. Christ is that virgin-like Image , which Adam should have Generated out of himselfe , with both the Tinctures . 30. But being he could not , therefore he was divided , and so it must be done through Two Bodies † till Shiloh came , that is the Sonne of the Virgin , which became generated out of God and Man. 31. He is the Breaker through : of which the Prophets spake , saying , * He shooteth up like a Plant or sprout , he sprouteth as a Juniper Tree , in Gods substance . 32. He hath , with his entrance into the humane halfe dead Essence broken or destroyed death , for he sprouted at once both in the humane and divine Essence . 33. He brought to us , along with him in our Humanity , the virgin-like Chastity , of the wisdome of God , he environed our souls Essence with heavenly substantiality . 34. He was the Champion or Saviour in the Battel , where the two Kingdoms lay together in strife , viz : Gods Anger and Gods Love ; he gave himselfe willingly up into the Anger , and quenched it with his Love , understand , in the humane Essence . 35. He came out of God into this world , and assumed our Soul into himselfe , that he might introduce us out of the Earthliness of this world , again in himselfe into God. 36. He generated us again a new in himselfe , that we might be capable to live in God. 37. Out † of his will begat he or generated he us , that we should put our will into him , and then he bringeth us in himselfe to the Father , into our Native Country , again : viz : into Paradise out of which Adam went forth . 38. He is become our Fountain , his water springeth up in us : he is our Spring , and we are Drops in him , he is become the fulness of our substantiality , that we in him may live in God. 39. For , God is become Man , he hath introduced his abyssal immensurable substance into the Humanity ; his Substance which filleth the Heaven that he manifested in the Humanity . 40. Thus , the Humane Substance and Gods substance are become one substance , one fulness of God ; our substance is his moving in his Heaven . 51. We are his Children , his Wonder , his moving in his abyssal Body . 42. He is Father , and we his Children in him : we dwell in him and he in Us ; we are his Instrument , wherewith he seeketh and maketh what he will. 43 He is the Fire , and also the Light , together with all substance , or every thing . He is hidden , and the Work maketh him Manifest . 44. Thus we know that God is a Spirit ; and his Eternal Will is Magicall that is desirous ; he alwayes maketh substance out of Nothing , ond that in a twofold source , viz : according to the Fire and Light. 45. Out of the fire , cometh fierce wrath , climing up , Pride , willing not to unite it selfe with the Light ; but a fierce wrathful Eager Earnest will , according to which he is not called God , but a fierce wrathful consuming Fire . 46. This Fire also becometh not manifest in the pure Deity , for the Light hath swallowed up the Fire into it self , and giveth to the Fire its Love , its substantiality , its water , so that in Gods substance there is onely Love , Joy , and a pleasant habitation , and no fire , known . 47. But the Fire is onely a Cause of the desirous Will and of the Love , as also of the Light and of the Majesty , else there would be no substance : As it hath been largely expounded in the former writings . 48. And now it is known to Us , wherein our New Regeneration standeth , even while we are yet in this world , covered with the Earthly Tent or Tabernacle , and are fallen home to the Earthly life , viz : meerly , in the Imagination , that wee with our will enter into Gods will , and wholly unite and give up our selves into Him , which is called Faith , or , Beleeving . 49. For Word Faith , or , Glauden , Believing , is not Historical , but it is a receiving out of Gods Substance , to Eat of Gods Substance , to introduce Gods substance with the Imagination into the Souls Fire , to still its hunger therewith , and so to put on the Substance of God. 50. Not as a Garment , but as a Body of the Soul ; the Soul must have Gods Substance in its Fire , it must Eat the Bread of God , if it will be a Child . 51. Thus also it becometh New born in Gods Spirit and Substance , which Spirit it transplanteth out of the soyl of the fierce wrath and Anger , into the soyl of Love , Meekness , and humility of God , and blossometh forth with a new blossom in Gods soyl or field . 52 And that blossome which groweth in Gods Love , is the right true Image of the Deity , which God desired when he Created Adam to or in his likeness , that now hath Gods and Mans Sonne , Regenerated , to us , again . 53. For his Regeneration out of God and out of our Substance , is our Regeneration ; his power , Life , and Spirit , is all ours . 54. And we need do no more to it , but that we onely and meerly , enter with our will-Spirit , through him into Gods substance , and so our Will becometh generated in Gods will , and receiveth divine power and substance . 55. Not strange substance , but our first , with which we with Adam entered into Death : and that awakeneth and raiseth up again to us , the first born out of the Dead , which is Christus , Christ . 56. He is God , but yet is generated or born out of us , that he might make us living from or out of the Death . 57. Not any strange Life which we have not had in this World , but our own Life for Gods purpose must stand . 58. The fait blossome and Image , must grow out of the Corrupted soyl , and not onely so , but also out of the pure Soyl. 59. We must be generated or Born of or out of the Virgin , not out of the Man of the Anger , out of the Fires Tincture , but out of the Lights Tincture . 60. We put on the Virgin of Christ , with our giving up our selves thereinto . 61. We herewith become the Virgin of Modesty and Chastity and purity in Ternario Sancto , in the holy Ternary , in the Angelical world ; a Looking-Glass of the Holy Trinity , whetein God beholdeth himselfe , and which he hath taken to him for his Spouse . 62. He is our Husband or Man , to whom we in Christ have been betrothed Maried and incorporated . 63. And We , are now , Mary , in the Covenant of Grace out of which God and Man become generated or born . 64. Mary , was the first in the high blessing , for in her was the Mark at which the Covenant aimed or pointed . 65. She was known in God in the highly precious Name JESU , before the foundation of the World was laid . 66. Not that she brought the Life out of Death , but that God , in her , would bring the Life out of Death : and therefore she became highly blessed ; and the pure virgin Modesty was put on , to her . 67. And out of that Virginity , out of which Christ became Generated or born , we all must be generated or Born ; for we must become † Virgins , and follow after the Lamb of God , else we shall not see God : For , Christ saith , * Ye must be generated or born anew , if ye will see the Kingdom of God , through water and the holy Spirit . 68. The water is the Virginity , for the Virgin bringeth the Lights and Waters Tincture , viz : Love and Meekness . 69. And the Spirit , out of which we must become generated or Born , is that which gave it selfe into the Womans seed with the Moving of the Deity , which brake or destroyed Death , which out of the water bringeth forth a Light-flaming Blossome , wherein he is the spirit and life of the blossome . 70. Not according to the Fire-source or quality of the fierce wrath , but according to the Quality of the Light in the Meekness and humility , The Twlefth Chapter . Of the Pure Virginity : How we poor Children of Eve must be conceived out of the pure Virgin-like Modesty or Chastity in the Becoming Man or Incarnation of Christ , and be new born in God ; else we shall not see God. 1. WE poor Children of Eve , finde in us , no pure virgin-like thoughts : for Mother Eve , which was a Woman , hath made us all Feminine and Masculine . 2. We are in Adam and Eve all become Men and Women ; except we enter into the heavenly virginity , with our desiring Will , in which God hath generated us out of Christ to be Virgins again . 3. Not according to the Earthly Life in which there is no Modesty , Chastity , and purity , but according to the Life of the Heavenly Virgin , in which Christ became a Man ; and which with the Over-shadowing of the Holy Ghost , became put on to Mary , which is without ground limit and End ; which every where standeth before the Deity ; which is a Looking-Giass and representation or * express Image of the Deity . 4. Into this Virgin , wherein the Holy Tinity dwelleth , wherein we were discerned or discovered before the times of the world by the Spirit of God , and were know in the Name of JESU , we must Enter with our Will-Spirit . 5. For , our true Image , in which we are the similitude of God , is with Adam and Eve extinguished to Us , and become Earthly . 6. Which is done through Lust or Imagination ; and so Gods clear Countenance became covered ; for we lost the heavenly Modesty or Chastity . 7. But seeing God , for us , hath , out of his favour and Love , opened his clear countenance towards us again in the becoming Man , or Incarnation , of Christ : and so now it lyeth in this ; that as we in Adam have imagined into the earthly longing , whence we are becom Earthly , so we now set our desiring will in the havenly Virgin , and bring our longing thereinto , and then our Image goeth out from the Earthly Woman ; and conceiveth the virgin-like Essence and property , wherein God dwelleth , wherein the souls Image may attain the Countenance of God again . 8. Outward Reason saith , how may that come to pass ? that we might be born again out of the Virgin , out of which Christ was born ? It understandeth solely Mary : but we understand , not the Mary which is a creaturely Virgin. 9. For as we also , in the immaterial Virgin-like modesty or chastity , became Creaturely Virgins , so if we enter into the becoming Man or Incarnation of Christ ; not according to the outward Life in the four Elements , but according to the Inward in the One Element , where the Fire of God swalloweth up the four Elements into it self ; and yet in his Light , viz : in the second Principle , wherein , the outward Man and Woman must go through death , in Christs resurrection , as a virgin in the one Element , wherein all the four lye hidden ; we then grow forth and spring in the Right vi●gin-like wisedome of God. 10. We must dye away from the Man and the Woman , and Crucifie the Corrupt Adam : he must die with Christ and be cast into the Fathers Anger . 11. That swalloweth up the Earthly Man & the Earthly Woman , and giveth to the soul , out of the becoming Man or Incarnation of Chr●st , a virgin-like Image , wherein the Man and the Woman is but one only Image , with one only Love. 12. Now the Man sets his Love in or upon the Woman , and the Woman in or upon the Man ; but if both the loves be turned into one , there is then no desire of Co-mixture more in the one onely Image , but the Image loveth it selfe . 13. But now the Image , in the beginning was Created in the virgin-like wisedome of God , viz : out of the divine substantiality . 14. And now because the substance was become Earthly and fallen into death , therefore the Word which became Man awakened and raised it up again ; and so the Earthly source or quality remaineth with death in the Anger , and the raised remaineth in the word of life , in the virgin-like Modesty or chastity . 15. And so we bear here in this World a two fold Man in one Person , viz : a virgin-like Image born out of the becoming Man or Incarnation of Christ ; and an Earthly Image Masculine and Feminine , shut up in Death and in the Anger of God. 16. The Earthly must bear the Cross , and suffer it selfe to be scorned persecuted and afflicted in the Anger , and becometh at length given to Death ; and then the Anger swalloweth it up into the sourcive qualifycating fire of God. 17. And so if the word of Life , which in Mary , became Man , is together in the Earthly Image , then , Christ , who wrought the word of Life out of God , riseth up from Death , and bringeth the Essence of the sourcive or Qualificating fire , understand the humane Essence ; out , forth from Death . 18. For he is arisen out from Death , and liveth in God , and his life is become our Life , and his death our Death , we are buried in his death , and sprout forth , in his resurrection and victory , in his Life . 19. But understand the meaning right . Adam was the virgin-like Image : he had peculiar Love of his own : for the Spirit of God had breathed it into him : for what other can the Spirit of God breath out of it self , then what it selfe is . 20. But now , that , is All ; and yet all sources or qualities , are not called God ; but in all sources or qualities there is but one onely Spirit , which is God ; viz : according to the second principle in the Light ; yet there is no Light without Fire . 21. But in the fire , he is not the love-Spirit , or Holy Ghost ; but the fierce wrath of Nature and a cause of the Holy Spirit ; an Anger and a Consuming fire . 22. For in Fire , is the Spirit of Nature , Free ; and yet the Essentiall fire also giveth or affordeth , Nature , and is it selfe , Nature . 23. And yet we understand , but one holy Spirit , in the Light ; though indeed all is but one substance ; yet we understand , that the Matter , which is generated out of the Meekness of the Light , is as it were impetent and obscure ; which the fire draweth and swalloweth up into it selfe . 24. But giveth forth out of the Material source or quality out of the fire , a mighty potent Spirit , which is free from the Matter , and also from the fire ; and though the fire reteineth it : yet it apprehendeth not its source or quality . 25. As we see , that the Light dwelleth in the Fire , and yet hath not the source or quality of the Fire , but a Meek love-source or quality ; which also , would not be , if the Matter were not dead and consumed in the Fire . 26. Thus we consider and conceive of the first Adam ; he was contrived or * Imagined out of the Lights Essence and substantiality , but being he was to go into a Creature and was to be a total or entire Similitude of God , according to all substances , according to all the Three Principles , therefore he became also apprehended with the word Fiat in all substances of all the Three Principles , and was brought into a Creature . 27. Now certainly , all the three Principles were free in Him , and stood one in another , each in its Order , and so he was a right totall or entire similitude , of God , according to and out of the substance of all substances . 18. But we are to know and observe ; How the Third Principle , viz : the source or quality of this world in the kindling of Lucifer , became totally fierce wrathful thirsty and base or Evill ; and instantly , in Adam thirsted after the Second Principle , viz : after the heavenly Matter , whence the Longing in Adam Existed ; for the source or quality of the pure Love out of the Holy Spirit had * refused that . 29. But when the Love entered into the Earthly source or quality to satisfie it , in its kindled thirst ; then the pure Material love conceived or received the desirous Earthly perished Cortupt Longing . 30. And then the second Principle Extinguished , not as a Death , as that it were become a Nothing , but it became caprivated in the fierce wrathful thirst . 31. Now then seeing God is a Light , the pure Love-source or quality stood as shut up in Death without the Light of God. 32. And now the Image was perished and captivated in the fierce wrath of God , and the Own selfe-love lost its might and strength , for it was shut up in the perished corrupt Earthliness , and loved Earthlness . 33. Thus a Woman or Wife must be made out of this Image , and the Two Tinctures viz : the fires Essence , and the Matrixes watery Essence , must be parted , viz : into a Man and a Woman . 34. Whereas yet the Love thus became moving in a twofold source or quality , and so one Tincture loved and desired the other , and mingled together , whence the Generation was to be propagated and maintained . 35. But now this Generation of Men , thus in the Earthly source or quality , could not know or see God , for the pure Immaculate Love was shut up in the Earthly thirsty source or quality , and was shut up and captivated in the fierce wrath of the Eternal Nature , which Lucifer had kindled : for the fierce wrath had attracted the love with the Earthliness into it self . 36. That now in the captivated love , stood the virgin-like Mcdesty or Chastity of the wisdome of God ; which to Adam , was with the second Principle , with the heavenly substantiality ; together incorporated to his body , and much more the Spirit of the Meek substantiality , through the breathing in of the Holy Spirit ; which was breathed into Adam . 37. And so now ther was no Remedy , unless the Deity awakened it selfe , in the divine Virgin , according to the second Principle , in the virginity which was shut up in Death ; and that another Image , came to be out of the First . 38. Thus it is sufficiently known and understood by us ; that the first Image must be given to the fierce wrath , wherewith it might quench its thirst : and must go into Consumption , as into the Essential fire ; whereas yet the Essence dieth not , nor consumeth . 39. For which cause , God hath appointed a Day , wherein he will being the Essence of the Old and first Adam , through the fire , that it might be delivered or loosed from the vanity viz : form the Longing of the Devil , and of the Anger of the Eternal Nature . 40. And we understand further , that God hath again borught into US , the life of his Eternal substance , when he moved himselfe , with his own heart and Word , or power of the divine Life in the virginity which was shut up in Death , viz : in the true pure Love ; and kindled that again ; and introduced his heavenly substantiality , with the pure Virginity into the virginity which was shut up in Death ; and hath , out of the heavenly , and out of the Virginity that was shut up in Death and Anger , generated a New Image . 41. And then Thirdly we understand ; that this New Image , must , through Death and the fierce wrath of the fire , be introuduced again into the heavenly divine substantialit , in Ternarium Sanctum , into the Holy Ternary . 42. For , the Earthly longing which the Devil had possessed , must remain in the Fire , and was given to the Devil for food ; therein he Adams virginity , and introduced it out of Death through Gods fire , into the divine source or quality . 51. Christ , is become Adam , not the divided ; but the virgin-like Adam , which , Adam was , before his sleepe . 52. He hath introduced , the perished-corrupted , in Death , into Gods fire , and hath brought forth the pure virgin-like , out of Death through the fire : whose Sonne thou art , if thou dost not remain lying in Death , as rotten wood which cannot qualifie or operate , which in the fire giveth no Essence , but becometh Dark or black Synder or Ashes . Question . 53. Now saith Reason ; how cometh it then , seeing I am Christs Member and Gods Childe , that I do not find nor feel him . Answer . 54. Here indeed sticketh the Matter , deare defiled piece of Wood , smell into thy bolome , what is it thou stinkest of ? Even of Hellish Lust and Longing , viz : of Hellish voluptuous pleasure , Covetousness , honour and power . 55. Hearken , these are the Devils Garment ; pluck off the Hide or skin , and cast it away , put thy desire into Christs Life , Spirit , flesh , and bloud ; Imagine thereinto , as thou hast Imagined into the Earthly Longing ; and so thou wilt put on Christ , in thy Body ; and in thy flesh and blond , thou wilt become Christ ; his becoming Man or Incarnation will instantly unite it self in thee , and thou wilt become born or generated in Christ . 56. For , the Deity or the Word , which moved it selfe in Mary and became Man , that became Man also in like manner , in all Men that had dyed from Adam , to that time ; who had given up and Commended their Spirits into God , or into the Promised Messiah . 57. And it passed upon all those which were yet to be born out of the Corrupted perished Adam , who would but suffer that word to awaken them or arise in them : for , the first Man , comprehendeth also the last . 58. Adam is the stock , we all are his branches , but Christ is become our sap virtue and life . 59. Now if a branch on the Tree withereth , what can the virtue , and the sap of the Tree do to it : It giveth its virtue to all brances why then doth not the branceh draw the sap and virtue into it . 60. The fault is , that Man draweth devillish virtue or power and Essence or sap , instead of divine Essence , into himselfe , and letteth the Devil seduce him into Earthly desires longing and lust . 61. For , the Devil knoweth the Branch , which in the Country that was his , is grown up to him , and still groweth : and therefore , as he was a Murtheter and lyer at the beginning , so he is still , and infecteth or poysoneth Men. 62. Being he knoweth , that they are fallen to the outward Dominion of the Starres into his Magick Longing ; therefore he is a Continual poysoner of the * Complexion ; and where he smelleth but a Crum that serveth his turn , that he alwaies setteth before Man ; and if a Man Imagineth into it , he will suddenly infect him . 63. Therefore it is said : ‖ Watch , pray , be sober , lead a Temperare life : for the Devil your Adversary , goeth about as a roaring Lyon ; and seeketh whom he may devour . 64. Seek not so , after Convetousness , riches , Money , Goods , Might , and honour ; for we are , in Christ , not of this world . 65. For therefore Christ * went to the Father , viz : into the Divine substance , that we should , with our hearts , Minds , thoughts and wills , follow after him : and so * he will be with us all the dayes to the End of the World ; but not in the source or quality of this World. 66. We should press forth out of the source or quality of this world our from the Earthly Man , and give up our wills into his will , and Introduce our Imagination and Longing in to him : and so , we , in his virginity which he hath stirred up again in us , become impregnated , and Conceive the Word ; which maketh it selfe stirring in him ; in our virginity shut up in Death ; and become born in Christ in our selves . 67. For as death through Adam pressed upon us all , so the word of Life out of or from Christ presseth upon us all . 68. For , the Moving of the Deity in the becoming Man or Incarnation of Christ , hath continued moveable , and standeth open to all M●n , the failing is onely in the Entering in , that Man suffereth the Devil to detein him . 69. Christ need not first depart from his Place , and Enter into us , when we become new born in Him : for , the divine Substance , wherein he became born or generated , hath in all places and Cornors the second Principle in it ; and where a Man may say , there is God Present , there a Man may say , The Becoming Man or Incarnation of Christ is present also ; for it became opened in Mary , and so qualifieth or operateth backward again even into Adam , and forward even into the Lift man. 70. Now saith Reason : † Faith alone attaineth it ; very right : In the right Faith the Impregnation proceedeth . 71. For , Faith is Spirit , and desireth Substance , and that substance is nevertheless in all Men , and that which is wanting , is , that it apprehend the Spirit of Faith. 72. And if it be come apprehended , then the fair Lilly blossometh out of it : not onely a Spirit , but the Virgin-like Image , becometh generated or born out of Death into Life . 73. The Rod of Aaron , which is dry ; sprouteth forth out of the dry death , and taketh its body out of Death ; the fair New virgin-like life , out of the halfe dead virginity . 74. And this , the dry Rod of Aaron signified ; as also Old Zachary ; also Abraham with his old Sarah ; who according to the outward world were all as it were dead , and no more fruitful . 75. But the Promise in the New Regeneration must do it , the Life must sprout out of Death . 76. The Old Adam which became Earthly must not be Lord ; Nor Esau the first born , to whom formerly the Inheritance had belonged if Adam had continued standing ; But the second Adam , Christ , who sprouted forth through death out of the first , must remain Lord. 77. Not the Man or the Woman , shall possess the Kingdom of God , but the Virgin , which becometh generated or born out of the Mans and Womans Death , must be Queen of Heaven . 78. One onely Generation or sex , not two ; one onely Tree , not Many : Christ was the stock , being he was the root of the New Body which sprouteth out of Death , which brought forth the dead virgin again as a fair branch out of Death . 79. And we all are his sprouts and stand all upon one stock , which is Christ . 80. Thus we are Christs Sprouts , his branches , his children , and God is the Father of as all , and also of Christ , * In him we live and Move and are . 81. We bear Christs Flesh and bloud in us , if we do but come to the New Birth , for we become regenerated in Christs Spirit . 82. That in Mary ; became a living Man in the dead humanity , without the touching of a Man , and that also becometh a Man in our selves , in our dead virginity . 83. And henceforward that which is wanting is this , that we cast the Old Adam viz : the Husk ; into Death , that the Earthly lifes quality or source may depart from us , and so we go forth from the Devil , out of his Country . 84. And not alone this ; for , the Old Adam must not be so totally cast away , but the Huske onely , viz : the Shell wherein the Seed or Kernel lyeth . 85. Out of the Old Essence must the New Man in Gods blessing sprout forth , as the blade out of the Grain , or Corn , as Christ teacheth us . 86. * Therefore must the Essence be injected into Gods Anger , must be persecuted , afflicted , plagued , scorned , and lye under the Cross : for the New Man must sprout forth out of God anger fire , he must be Tryed in the Fire . 87. We were fallen home to the Anger 's Essence ; but the Love of God set it selfe in the Anger , and quenched the Anger with the Love in the blood of the Heavenly substantiality in the Death of Christ . 88. Thus the Anger reteined the Husk , viz : the perished corrupt Man , understand the Earthly source or quality ; and the Love reteined the New Man. 89. Therefore can no Man besides , shed heavenly Bloud , the Earthly Mortal Bloud onely ; for , Christ , who was conceived without Man and Woman , he onely could do it ; for , in his heavenly substantiality there was no Earthly Blood. 90. But yet he did shed his heavenly bloud under or among the Earthly , that he might deliver us poor Earthly Men from the fierce wrath . 91. For , his heavenly bloud must in its bloud shedding mix it selfe together with the Earthly , that the Turba in the Earthliness in us , which held us captive , might be drowned ; and that the Anger might be quenched with the love of the Heavenly bloud . 92. He gave his life for us , into Death , he went for us , into Hell , into the source or quality of the Fathers Fire ; and out of Hell again into God ; that he might break or destroy Death , and drown the Anger , and make way for us . 93. Therefore now the whole matter depends on this that we follow afte● him , he hath indeed broken and destroyed death , and quenched the Anger ; yet if we will be conformable to his Image , then we must follow him into his Death , * take his , Cross upon us , suffer persecution , be scorned , despised and slain . 24. For , the Old Husk belongeth to the Anger of God , it must be purged . 95. For , it is not the Old Man , that must live in us , but the New : the old is to be given up to the Anger , for , the New Man blossometh up out of the Anger , as the Light shineth out of the Fire . 96. Thus the Old Adam must be Wood or Fewel for the Fire ; that the New may sprout forth in the Light of the Fire ; for it must subsist in the Fire . 97. That is not Eternal , which cannot subsist in the Fire , and which ariseth not out of the Fire . 98. Our Soul is out of Gods Fire , and the Body out of the Lights Fire . 99. But , understand alwayes , by the Body , an inanimate substantiality , which is no Spirit , but an Essential Fire . 100. The † Spirit is much higher ; for its Original is the fire of the fierce wrath of the fierce wrathful source or quality , and its right life , or Body , which it hath in it self , is the Light of the Meekness ; that dwelleth in the Fire , and giveth to the Fire its meek sustenance or body , else the Fire would not subsist ; it will have sowewhat to Consume . 101. For , God the Father saith also ; I am an angry zealous jealous or fierce wrathful God , a Consuming fire ; and yet calleth himselfe also , * a merciful loving God , according to his Light , according to his Hertz , and therefore he saith ; Barm-hertz-ig . Heart , Warm-heart-ed : or Merciful . 102. For , in the Light the water of Eternal Life becometh Generated ; which quencheth the fire and the fierce anger of the Father . The Thirteenth Chapter . Of the twofold Man , viz. of ohe Old and New Adam , as of two sorts of of Men ; How the Old and Evil behaveth it selfe towards the New : What Religion Faith and Life each of them leadeth , and what each of them understandeth . 1. ●ALl whatsoever , concerning Christ , is in the Old Adam taught , written , preached , or Spoken , he it from Art or how it will , it is out of or from Death , and hath neither understanding nor Life , for the Old Adam without Christ is dead . 2. It must be the New , which becometh generated out of the Virgin , that must do it ; that onely understandeth the Word of Regeneration , and , * entereth into the sheepfold at the Doore of Christ . 3. The Old Adam will climbe up into it through Art and searching or Speculation ; it supposeth Christ may sufficiently be apprehended in the Letter ; he who hath learned Arts and Languages , and hath read much , is called and Instituted by Christ to Teach ; the Spirit of God must Speak through his Preaching , though , likely , he is but the perished Corrupt Old Adam onely . 4. But Christ saith ; † They are Theeves and Murderers , and come onely to Robbe and steal : he who goeth not in at the door of the sheepfold , but climeth up some other way , he is a Thiefe and a Murderer . 5. Further he saith ; * I am the door to the sheep , he that entereth in through me , shall find Pasture , and the sheep will follow him : * for whosoever is not with me is against me . 6. A Teacher should and must be generated from or born of Christ , or else he is a Thief and a Murderer ; and standeth there to Preach onely for a † Belly full ; he doth it for Money and honour sake ; he teatheth his own Word , not Gods word . 7. But if he be Regenerated out of Christ , then he teacheth Christs word ; for he standeth in the Tree of Christ , and giveth his Sound out of the Tree of Christ wherein he standeth . 8. Threfore it is , that there is so much strife and Opposition upon Earth , because Men † heape up Teachers to themselves , according as their Ears do Itch , after what the Old Evil Adam pleaseth to Hear , after what serveth to his climing up and fleshly pleasure and voluptuousness , what serveth to his Might and Pomp. 9. O ye Devill 's Teachers , how will you subsist before the Anger of God. 10. Why do you Teach , when you * are not sent from God ? ye are sent from Babel , from the Great Whore , from the Mother of the Great Woredoms upon Earth , ye are not born of the Virgin , but of the perfidious Adulterous Woman . 11. For ye not onely ‖ Teach humane Traditions , and fictions ; but ye also persecute the Teachers that are sent ; which are borne of Christ . 12. Ye strive about Religion ; and yet there is no strife at all in Religion : * There are manifold Gifts , yet it is but one Spirit that speaketh . 13. As a Tree hath many Branches ; and the fruit many severall Forms , and one doth not look altogether like another ; also as the Earth beareth manifold hearbs and blossoms , and the Earth is the onely Mother to them ; thus it is also with those who speak , out of or from Gods Spirit . 14. Every one speaketh out of the Wonders of his Gifts , yet their Tree and soyl upon which they stand , is Christ , in God. 15. And ye Spirit - Binders , will not endure that , ye will stop the Mouth of your Christ , whom yet your selves Teach with your Earthly Tongue ; unknown ; from the Pulpit ; and binde him to your Lawes . 16. O! alass ! the true Church of Christ hath no Law : Christ is the Temple or Chruch into which we must Enter . 17. The Heaps of stone , make none , New Men ; but the Temple , Christ , wherein Gods Spirit teacheth ; thae awakeneth and raiseth up the half dead Image that it beginneth to sprout forth . 18. They avail all alike : God asketh not after Art , not fine eloquent Expessions : but whosoever cometh to him , he will not thrust him away or reject him . 19. † Christ is come into this world , to call and save poor sinners . And Isaiah saith : † Who is so simple as my Servant . 20. Therefore the Wit and wisdome of this World doth it not , it maketh onely Pride and Pust up Reason , it will out aloft , and willeth to rule and domineer . 21. But Christ saith , † He that Ieaveth not House , and Land , Goods , Money , Wife , and Childe , for my Names sake , is not worthy of me . All whatsoever is in this world , must not be so loved as the dear highly precious Name JESUS . 22. For all whatsoever this World hath , is Earthly ; but the Name JESUS heavenly ; and out of the Name JESUS we must become Regenerated out of the Virgin. 23. Therefore the Child of the Virgin standeth against the Old Adam , he presents or sheweth forth himself , with or by desires of Temporal pleasures and Voluptuousness , honour , power , might and Authority , and is a fierce wrathful Dragon , which onely willeth to devour , as the Revelation of John representeth him to be a Cruel horrible Dragon . 24. ‖ The Virgins Childe standeth upon the Moon ; and weareth a Crown with * Twelve Starres ; for it treadeth the Earthly , viz : the Moon under its feet : It is Sprouted out from the Earthly Moon , as a blossom out of the Earth , and therefore the Virgin-like Image standeth upon the Moon . 25. Against which , the fierce wrathful Dargon , casteth sorth his streames of Water , † and would fain continually , drown the Virgin-like Image , * but the Earth cometh to helpe the Woman ; and swalloweth up the stream and floud of water , and bringeth the Woman into Aegypt . 26. That is , the Virgin-like Image , must suffer it selfe to be put into Aegypt , into Bondage and servitude ; and the Earth , viz : the fierce wrath of God ; Covereth the virgin-like Image ; it devoureth the streams of the Dragon . 27. Although the Dragon with his abominations overwhelmeth the virgin-like Image , and reproacheth , slandereth , and despiseth it ; yet that hurteth not the Virgins Child ; for , the fierce wrath , taketh the reproach and slander , which is cast forth upon the Child , to it selfe ; for , the Earth alwaies signifieth the fierce wrath of God. 28. Thus the Virgins Child standeth upon the Earth , as upon the Earthly Moon , and must continually flie into Aegypt before the D●agon ; it must here be onley under the Bondage and Servitude of Pharao . 29. But it standeth upon the Moon , not under the Moon : the Prince Josua or JESUS , bringeth it through Jordan into Jerusalem : it must onely through Death go into Jerusalem , and leave the Moon . 30. It is but a Guest in this World , a stranger and Pilgrim ; it must wander through the Dragons Country ; and when the Dragon casteth forth his streams upon it , it must bow downe and passe under the Crose ; and then the Anger of God receiveth the Dragons fire to it . 31. It is known to us , that the Old Adam knoweth and understandeth Nothing of the New , it understandeth all things , in an Earthly manner : it knoweth not where nor what God is ; it flatters it self , and ascribeth honesty and holiness to it . 32. It supposeth it serveth God , and yet serveth but the Old Dragon , it Offereth Sacrifice , and yet its heart hangeth to the Dragon , it will suddenly be honest , and with the Earthliness go into heaven . 53. And yet it despiseth the Children of Heaven , whereby it declareth , that is a stranger in Heaven : it is onely , a Lord upon Earth , and Devil in Hell. 34. Among such Thornes and Thistles , must Gods Children grow , they are not known in this World , for the Anger of God Covereth them . 35. A Child of God also * Knoweth not himself aright ; he seeth onely the Old Adam which hangeth to him , which will alwaies drown the virgin-childe . 36. But if the virgin Childe conceive a glimpse in the * Holy Ternary , then it knoweth it selfe , when the Noble faire Garland or Crown of Victory is set upon it , there must the Old Adam first look back , and knoweth not what is done to him . 37. He is indeed very Joyful : like one that danceth to an Instrument of Musick when that Ceaseth sounding , his Joy hath an End , and he remaineth to be the Old Adam ; for he belongeth to the Earth , and not to the Angelical World. 38. So soon as it cometh so farre with a Man , that the virgin-like Image , beginneth to sprout forth out of the Old Adam , so that a Man giveth up his Soul and Spirit into the Obedience of God , then the strife with him beginneth : then the Old Adam in the Anger of God striveth with the New Adam . 39. The Old , will be Lord in flesh and blood , also the Devil cannot endure the virgin-like Branch , for he dareth not to touch it ; but the Old Adam may touch infect and posses it . 40. Because his own dwelling in the Darkness of the Abyss pleaseth him not , therefore he would fain dwell in Man , for he is an Enemy to God , and hath † without Man , no authority . 41. Therefore he possesseth Man and leadeth him according to his pleasure into the Anger and fierce wrath of God , wherewith he scorneth Gods Love and Meekness ; for he supposeth still , seeing he is a fierce wrathful fire-source or quality , that he is higher then the Humility , being he can go so terribly . 42. But being he dare not touch the virgin-like Branch , therefore he useth sublime subtle Craft , knavery and wickedness , and destroyeth it , so that it is not known or acknowledged in this world : * else too many such little branches might grow in his supposed Country , for he is wrath , & an Enemy to them , he bringeth his Proud Ministers or Officers , and P●●gurs , with scorn , upon that man , so that he is persecuted , despised and held a Fool. 43. And this he doth through the Reason-Learned wise world , through those who call themselves shepheards or Pastors of Chirst , upon whom the world looketh ; that so the Holy Lilly branch may not be known : else men might observe it , and too many such branches may grow for him : and then he should loose his Dominion among Men. 44. But the Noble Lilly Twig or Branch , groweth in Patience and Meekness , and taketh its Essence pover and smell out of the Soyl of God , as also , out of Christs becoming Man or incarnation ; for Christs Spirit is its Essence ; Gods Substance is its Body . 45. Not out of any strange or Heterogene property , but out of its own , included and shut up in Death , aud in Christ , Sprouting , Essence ; groweth the virgin-like Lilly Twig or Branch : It seeketh not nor desireth the fariness or excellency of this world , but of the Angelical world . 46. For , it also groweth not in this world in the Third Principle , but in the Second Principle in the Paradise-world : and therefore there is great strife in flesh and blood in the outward Reason . 47. * The Old Adam knoweth not the New , and perceiveth that it withstandeth and opposeth him ; it willeth not what the Old , willeth ; it continually leadeth the Old to abstinence , which causeth woe to the Old , The Old willeth onely to have pleasure , voluptuousness and temporal honour ; it Cannot endure the Cross and Contempt . 48. But the New is well pleased , that it shall bear the Marks ‖ or Prints of the wounds of Christ , * That it should become conformable to the Image of Christ . 49. Therefore the Old goeth often very mournfully about , when it seeth it must be a fool , and yet knoweth not how it befalleth him , for he knoweth not Gods will. 50. He hath onely the will of this world , what there flattereth faire , he willeth to have that ; he would fain be Lord continually , before whom , Men must bowe or stoop . 41. But the New boweth it selfe before its God , and desireth nothing , also willeth nothing , but it panteth after its God , as a childe after its Mother ; It casteth it selfe into the bosome of its Mother , and giveth its body up to its heavenly Mother , into the Spirit of Christ . 52. It desireth the food and Drink of its Eternal Mother , and it Eateth in the bosome of the Mother , as a child in the body or womb of the Mother eateth of its Mother . 53. For , so long as it is covered in the Old Adam , so long it is yet in the becoming Man or Incarnation ; but when the Old dyeth , then the New becometh Generated or born forth out of the Old. 54. It leaveth the Vessel , wherein it lay , and became a virgin-like childe , ●o the Earth , and to the Judgement of God , but it becometh born or brought forth as a blossome in the Kingdom of God. 55. And then when the Day of Resteration shall come , all his * Works , which he hath wrought Good , within the Old Adam , shall follow after him ; and the Evill or Malignity of the Old Adam shall be burnt up in Gods fire , and be given to the Devil for food . 56. Now saith Reason : being the New Man in this world , in the Old , is onely in the becoming Man or Incarnation , then it is * not PERFECT . 57. This is no otherwise then as with a child , where the seed with two Tinctures , viz : the Masculine and Feminine is sowen , the one in the other , and a Child cometh out of it . 58. For as soon as a Man Converteth , and turneth himselfe to God † with heart , Minde , thoughts and will ; and goeth out from his wicked wayes , and giveth himselfe up wholly sincerely and Earnestly , into God ; then , in the fire of the soul in the old perished or Corrupted Image , the Impregnation beginneth . 59. And the Soul apprehendeth in it selfe , the Word , that moved it selfe in Mary , in the Center of the Holy Trinity , which in Mary , with the Modest highly blessed heavenly Virgin , the wisedom of God gave in it selfe into the halfe dead Virgin , and became a True Man. 60. That very Word , which in Mary , in the Center of the Holy Trinity , moved or roused it selfe , which united or Espoused it selfe with the half dead shut up virginity ; apprehendeth the Soulish Fire ; and then instantly , in the Souls Image , viz : in the souls Light , in the Meckness , viz : in the shut up virgin-like wisdom , the Impregnation begineth . 61. For , Mans love-Tincture apprehendeth Gods Love-Tincture ; and the seed is sown in the Holy Spirit in the Souls Image ; as in Our Book of the Threefold Life of Man is written at large . 62. Now behold ! When the virgin-like Marks , in Gods love , appear ; then may this twig or branch be born ; for in God ALL is PERFECT . 63. But being it sticketh covered in the Old Adam , and standeth onely as it were in the Essence as a ●●●d , therefore there is great danger concerning it : for , many attain this Twig or Branch first at their last End. 64. And though indeed he hath brought it along with him out of his Mothers body or womb , yet it becometh perished or corrupt , and broken , and made earthly , by many . 65. Thus it goeth also with the poor sinner , when he repenteth , but afterwards becometh an Evil Man , it goeth with him as befell Adam , who was a fair Glorious Image Created and highly Englightned from God. 66. But when he suffered Lust to overcome him , he became Earthly , and his fair Image became captivated in the Earthly source or quality in the Anger of God ; and thus it goeth continually . 67. But this we say : according as we have received enlightning in the Grace of God , and have wrestled much for the Garland ; that they that in the Earnest continue stedfast or Constant , till his Twig or Branch , get a Bud or little blossom , his Twig or branch will not easily be broken in one or more storms : for that which is weak , hath also a weak life . 68. We speak not thus in or as concerning the Deity , but Naturally it is thus , and indeed also all is done Naturally ; for the Eternal hath also its Nature , and the one doth but proceed out of the other . 69. If this world bad not been poysoned by the Malignity and fierce wrath of the Devil , then Adam had continued in this world in Paradise , and there would have been no such fierce wrath in the Starres and Elements . 70. For the Devil was a King and great Lord in the place of this world , and he hath awakened the fierce wrath . 71. God therefore created the Heaven out of the midst of the Waters , that the fiery Nature , viz : the fiery Firmament , might be captivated with the water-Heaven , that its fierce wrath might be quenched . 72. Else , if the water should be gone or pass away , Men would plainly see , what would be in this world , nothing else but a cold stern harsh astringent and fiery burning : yet onely Dark , for there could be no Light ; for , the Light subsisteth meerly in the Meekness : so there can also be no shining fire , except it have meek substantiality . 73. Therefore it is known to US , that God hath burned the heavenly substantiality into water , which was done Naturally . 74. When God the Father moved himselfe , and the Devil fell , who would be a fire-Lord over the Meekness ; then there was such a Bolt thrust in before his poysoned Malignity : so that now he is Gods Ape or Mimick , and not Lord , a raver and fulfiller in the Anger-source or quality . 75. Therefore being we know this ; that we are environed with the Anger , we should have a care of our selves , and not so slightly and meanly Esteem our selves : for we are , not onely from this world , but also in lik manner , from the divine World , which standeth hidden in this world , and is neer us . 76. We can live and be in Three worlds at once ; if we sprout forth with the virgin-like Image , out of the Evil life . 77. Eor , we live in the first Principle , in the fire-world in the fire , as to the Essential-soul , viz : as to the fire-source or quality , in the Center of Nature of Eternity . 78. And then , with the right pure Virgin Image , we live in the Light-flaming , Paradise-world , although in the place of this world the same is not manifest , yet in the virgin Image in the Holy Spirit , and in the word that dwelleth in the virgin-like Image , becometh known . 79. And then Thirdly , with the Old Adam , we live in this Corrupted sickly world with the Devil in his kindled sickness or Longing : therefore it is said be Watchful , † or Circumspect . 80. Christ saith : * Be simple as Doves , and subtle as Serpents , take heed to your selves . 81. In Gods Kingdome we need wo subtilty , we are onely Children in the bosome of the Mother ; but in this world we must be watchfull , or Circumspect , or look to our selves . 82. We carry the Noble Treasure in an Earthly Vessel ; it is soon done , to loose God and the Kingdom of Heaven , which after this time is more to be attained . 83. We are here in the soyl and in the seed ; we stand here in the growing , if it fall out that the Stalk be once broken , yet the root is there still , so that another stalk may grow . 14. Here , the Door of Grace standeth open to Man , there is no sinner so great , but if the Convert , he may be regenerated , or new born out of the Evil Malignity . 85. But whosoever wilfully and ob●●inately casteth his root into the Devils Mire and as to his growing or sprouting out again , despairs or † resloves against it : who will help him , that will not himself be helped also God will not have him , who himself will not . 86. But if in his will he converts to God , then God will have him : for he which willeth in Gods Anger , him will Gods anger have ; But he which willeth in the Love , him will Gods love have . 87. Paul saith : † To whom you give your selves as Servants in Obedience ; either of sinne to Death , or of the Obedience of God to righteousness : its Servant ye are . 88. The wicked is to God an acceptable * savour in the Anger , and the Holy or Saint is an acceptable savour in his Love. 89. But can a Man make of himselfe what he will ? he hath both before him : the fire and the Light : will he be an Angel in the Light , then Gods Spirit in Christ helpeth him to the Society of the † Angelical Quire. 90. * But , will he be a Devil in Fire , then Gods Anger and fierce wrath helpeth him , and draweth him into the Abyss to the Devil : he getteth his * Ascendent , which he hath a longing or Lust unto . 91. But if he breaketh the first longing or Lust , and entereth into another , then he getteth another * Ascendent , but the first hangeth exceedingly to him , it willeth continually to have him again . 92. Therefore must the Noble Grain often stand in great pinchings , it must suffer it selfe to be pricked with Thornes , for † the Serpent continually stingeth the womans seed , viz : the virgin-Child in the Heel , the sting of the Serpent sticketh in the Old Adam , it continually stingeth the virgin-Childe in the Mothers body or * Womb , in the Heel .. 93. Therefore the life in this world , is with us poor captive Men , a valley of Misery , full of anguish , Crosses , cares , sorrow and troubles : we are here strange Guests , and are upon the Path of our Pilgrimage . 94. We must wander through great dismall wilde desert Corners ; and are environed with Evil Beasts , with Adders , Serpents , Wolves , and very horrible beasts , and the Evillest Beast , we carry in our Bosome . 95. Our fair little Virgin , standeth in that Evil desert Den or stable of Beasts , as a lodging . 96. But we know and say this with good ground ; that when the Noble Twig or Branch groweth , and becometh strong : then in that Man , the Old Adam must be Servant : must go behinde , and often do what it willeth not : he must often suffer the Cross , scorn , reproach and Death , and that he doth not willingly . 97. But , the virgin-like Image in Christ subdueth him , for it will readily and with Joy follow after Christ its Bridegroom , and be conformable to him in the Cross and tribulation . 98. And we may well say this also : that indeed none become Crowned with the virgin-like * Crown , which the woman , in the Revelation of John , weareth ; with Twelve Stars , viz : with the six Spirits of Nature , heavenly , and with the six Spirits Earthly ; unless he stand in the streames of the Dragon , and fly along into Agypt , viz : under the Cross in the Plagues of Aegypt . 99. He must † bear Christs Cross ; and put On Christs Thorney Crown , suffer himselfe to be mocked , abused and scorned ; if he will put on Christs and the Virgins Crown , he must first bear the Thorney Crown , if he will put on the Heavenly . 100. We present to the Enlightned still a secret Arcanum to be known ; that when the Pearl becometh lowen ; he then first putteth on the Crown in the Holy Ternary , with very great Joy and honour before Gods Angels and all † holy Virgins , and there is very great Joy therein . 101. But that Crown hideth it selfe again ; for in that place , God becometh Man : How then can there be but Great Joy ? 102. The Old Adam danceth for Company , but as an Ass after the Harp : but the Crown is laid by , in the becoming Man , or Incarnation . 103. Wilt thou now be a Conqueror , then thou must , in the footsteps of Christ , fight with the Old Ass also , against the Devil . 104. If thou overcomest , and wilt be acknowledged and received for a victorious Child of God ; then will the womans Crown with the Twelve stars be set upon thee , thou shalt weare that , till the virgin be born out of the Woman , out of thy death , or with thy Death ; that shall put on the † Threefold Crown of the Great honour and Glory in the Holy Ternary . 105. For , while the virgin-like Image lyeth yet shut up in the Old Adam , it attaineth not the Angels-Crown ; for it standeth yet in great danger and hazard . 106. But when it is born , with the dying of the Old Adam ; and Crept forth out of the husk or shell ; then it is an Angel : and can perish * no more , and then the right by-laid Crown wherein God became Man , will be set upon it . 107. But it reteineth the Crown of Twelve Starres also for an Eternall † Mark , for it shall not be forgotten in Eternity , that God , in the Earthly Woman , hath again unshut the virginity , and is become Man. 108. The six Earthly Marks shall stand for an Eternal Wonder , and be an Eternal Song of Praise , that God hath delivered us out of Necessity and Death . 109. And the six heavenly Marks shall be our Crown and Honour or Glory , that we with the Heavenly have over-come the Earthly . 110. Thus shall the Marks of victory remain standing in Eternity , in which it shall be known , what God hath had to doe with the Humanity ; and , how , Man is the greatest Wonder in Heaven ; at which the Angells highly rejoyce . The Fourteenth Chapter . Of the New-Regeneration ; in what Substance Being and Property , the New-Regeneration , viz : the Virgin-Child , standeth , while it yet sticketh in the Old Adam . 1. BEing we swim in this miserable Sea , in this Earthly flesh and Blood ; and are become of an Earthly source or quality ; wherein we lie shut up in the dimness in the Glimmering ; therefore let not the Noble Mind cease to search concerning its true Native Country : into which it is to go . 2. It continually saith : where is thy God ? or when shall it come to pass , that I may see the Countenance of God ? where is my † Noble Pearl ? where is the virgins-Child ; I see it not yet ; how is it with me , that I am so anxious about that which yet I cannot see ? 3. I find indeed , the great longing and desire after it ; but cannot see , where my heart might rest . 4. I am yet continually as a Woman , which would fain bring forth : how fain would I see my fruit , which is promised me from my God. 5. There is a Continual longing for the Birth , * one day calleth another , the Morning to the Evening , and the Night to the Day again , and hopeth in the Abstinence ; when once the clear Morning Star will arise , which will give rest to the Mind . 6. And it is with it , as with a Woman , that laboureth for the Birth ; that continually hopeth for the discovery , and waiteth for it with longing and groaning . 7. Thus my beloved , Children of God , it goeth with us , we suppose that we are far off from it ; yet thus we stand in the Birth ; we generato thus in great groaning in anguish ; and know not the seed which we generate ; for it lyeth shut up . 8. We generate not as to this World ; how will we then see the fruit with the Eyes of this world ? neither doth the fruit belong to this world . 9. But seeing we have attained the True knowledge of this Matter , not as to the outward Man , but as to the Inward ; therefore we will pourtray it in a similitude , for the Readers sake , and for our Refreshment . 10. If we would consider our selves , how we are so twofold , with a Twofold Mind , Thoughts , senses and will , we can not better come to the knowledge thereof then by considering the Creature or Creation . 11. We see a rude stone lying on the ground , and in many of them , there is the best Gold , and we see plainly how the Gold glisters in the Stone , but the stone is inanimate , and knoweth not that it hath such Noble precious Gold in it . 12. So also we ; we are Earthly ▪ Sulphur , but we have an Heavenly Sulphur in the Earthly , wherein each is its own by it selfe . 13. Indeed , during this life time , they are one among another , but they qualifie or operate not together , one with the other , the one is the * conteiner and dwelling-house of the other . 14. As we see in Gold , that the rude drossy stone is not the Gold , but is onely its receptacle that conteineth it ; also it s rude drossiness doth not afford the Gold ; but the Tinctura solis , or Tincture of Sol affordeth it in the rude Stone . 15. But the rude Stone is the Mother , and Sol is the Father , for Sol impregnateth the rude stone , because it hath the Center of Nature , out of which Sol hath its Original . 16. If we would go on into the Center , we would set it down : but seeing it is sufficiently explained in the other writings we let it alone here . 17. But so it is also with Men ; the Earthly Man is signified by the rude drossy Stone : Sol signifieth the Word which became Man , which impregnateth the corrupted perished Man. 18. The cause is this : the Corrupted perished Man is indeed Earthly he hath the Eternal Center of Nature , he longeth after Gods * Sol ▪ for in his Creation Gods Sol , was taken along to his Substance . 19. But now the rude Stone hath over-grown the Gold , and hath swallowed it up into it selfe , so that the Gold is intermixed with the rude drossy Sulphur : and cannot escape the rude Sulphur , unless it be clensed in the fire , so that the rude drossiness be melted away , and then Sol remaineth alone . 20. Understand this of Dying and consuming , therein the rude drossy Earthly flesh , is melted away , and then the virgin-like spiritual flesh , remaineth alone 21. Understand us aright , what we mean ; we speak the precious and sublime Truth , as we know and understand it . 22. The New-Man is not onely a Spirit : He is even Flesh and Blood , as the Gold in the stone is not onely Spirit , it hath a Body , but not such a one as the rude drossy stone is ; but a Body , which subsisteth in the Center of Nature , in the Fire . 23. Whose Body , the fire cannot Consume , and that , because the Gold hath another Principle . 24. Dost thou know this thou Earthly Man ? No , It justly remaineth Mute in silence : for the Earth is not worthy of the Gold , though indeed it carrieth it , and also generateth it . 25. So also the earthly Man , is not worthy of the Jewel , which he carrieth , and though indeed he helpeth to generate it , yet he is but dark or dusky Earth , in respect of the virgin-childe , born of God. 26. And as the Gold hath a true Body , which lyeth hidden and captive in the rude drossy stone : so also the virgin-like Tincture in the Earthly Man hath a true real Heavenly divine Body in flesh and blood . 27. But not in such flesh and and blood as the Earthly : It can subsist in the Fire , it goeth through Stone and Wood , and is not apprehended ; as the Gold presseth through the rude Stone and breaketh it Not , neither doth it break or destroy it self . 28. Thus it is also with the Earthly Man : when he conceiveth the Word of life , which became Man in Christ , then he conceiveth it in the perished Sulphur of his flesh and Blood , in the virgin-like Center which was shut up in Death ; wherein Adam was a virgin like Image : wherein the wilde Earth inveloped , his Gold of the clear Divine Substantiality ; so that the heavenly must stand in Death in the Center of the Fire : In that very Center , I say . 29. And in that very Center , the Word of Life moved it self , which became Man in Mary , and therein , the Substantiality shut up in Death , attained a living Tincture . 30. And then the Noble Gold , viz : the heavenly substantiality in Death , began to sprout forth , and had instantly in it selfe the Holy Spirit in the word of Life , which * there proceedeth from the Father and the Sonne , and maketh the wisdome , viz : the heavenly Virgin , as a Looking-Glass of the Express Image of the Deity , as a pure Sulphur for it selfe ; a pure flesh and bloud wherein it dwelleth . 31. Not earthly Essence , but divine Essence , out of the heavenly Substantiality . 32. This is * the true real Flesh and Blood of Christ ; for it groweth in Christs Spirit in the word of Life , which became Man , which brake or destroyed Death , wherein the divine Tincture sprouted again , and generated substance out of it selfe . 33. For all is generated and proceeded out of Gods desiring : But if God be a fire and also a Light , then it is sufficiently knowable to Us , out of what every thing is proceeded . 34. Yet we cannot by any means say otherwise , then that out of the Good and richly amiable ; Good is proceeded . 35. For , a Good-desiring will , conceiveth in its † Imagination , its like ; it maketh that , through the hunger of its desiring like it selfe . 36. Thus it is knowable to us , that being the Deity hath * pleased to have a Looking-Glass , an Image of its like ; that the divine longing , Pleasure or Placet , would also in its impregnating , have the Good and Most lovely , to be generated in its desirous will , a right similitude , according to the Good , according to the clear bright Deity . 37. But that the Earthly hath intermixed it selfe therewith ; that is the fault of the desirous Anger , viz : of the fire ; the fault of the Devil who with his Imagination kindled it . 38. Thus also it is highly knowable to us , That God * would not forsake his own , his very best and loveliest of all , which he Created to his likeness , into a Creaturely substance . 39. He rather became himselfe , such a one as he had Created , that he might generate or bring forth the perished or corrupted out of perdition or Corruption again , and put or change it into the Best , wherein he might Eternally dwell . 40. And we say with good ground , that God himself dwelleth Subsistingly in the New Man , not through a Glimps or a strange Glance or appearance , but substantially , yet in his own Principle . 41. The outward Man , toucheth or apprehendeth him not . 42. Also , the flesh and Blood of the New-Man , * is not God. It is heavenly Substantiality ; God is Spirit ; God doth not perish or Corrupt , though plainly the Substance perisheth or Corrupteth : thus God remaineth in himself . 43. He needeth no going away , for he useth also no going or Entring in . 44. But he manifesteth himself in Flesh and Bloud ; it is his longing pleasure , to possess a similitude . 45. And thus if we rightly know our selves , and go according to it ; we then find , that , Man , understand the whole Man , is a right similitude of or according to God. 46. For , according to the Earthly life and Body , he is of from this world ; & according to the virgin-like Life and Body he is from heaven . 47. For , the virgin-like Essence , hath heavenly Tincture , and maketh heavenly Flesh , in which God dwelleth . 48. As , the Gold in the Stone hath another Tincture then the rude drossy stone ; and that very Tincture hath another Body : Every , Body , cometh to be out of its own Tincture . 49. As therefore we know , that the Earth is become generated from ●he fierce wrath out of the Center of the harsh astringent hellish fi●e , viz : Of the Cold Fire : out of the Sulphur , of the Stern severity in the Anguish to Fire : as is mentioned in the Book of the Three Principles . 50. Thus also a good Corpus or Body , cometh out of a Good Essence , for the Essence * maketh the life ; and yet it self is not the Life : the Life ariseth in the Principle , as in the Fire ; be it in the Cold or in the Hot , or in the light Fire ; each is a Principle of its own , and yet is not severed . 52. Thus we will now with good Ground of Truth , speak and say , concerning the Humanity , with clear plain and unveyled words , not from supposition or Opinion , but from our own true knowledge in the enlightning given us from God. 52. First , that the new Regenerate Man ; which lyeth hidden in the Old , as the Gold in the Stone : hath a heavenly Tincture , and hath divine heavenly flesh and Bloud on it , 53. And that the Spirit of that Flesh , is no strange Spirit but its own , generated out of its own Essence . 54. Secondly : And then we also clearly know and say ; that the Word which in Mary became Man , is the first Ground to the beginning Tincture in the Sulphur : and plainly know , that Christs Spirit which filleth heaven in All places , dwelleth in that very Tincture . 55. Thirdly , we manifestly know , that this heavenly Flesh is Christs Flesh , in which the Holy Trinity dwelleth undivided . 56. Fourthly ; we apparently know , that it is possible , that , that very flesh and Blood in the Time of the Old Adam , can through Imagination become perished or Corrupted again , as came to pass in Adam . 57. Fifthly ; we say , that the Deity in the perishing or Corrupting , doth not depart or go away , also is touched with No Evil. 58. For , that which looseth the Love of God ; that falleth home to the Anger : what falleth out from the Light , that catcheth the fire : and the Spirit of God remaineth to it selfe unperished or uncorrupt . 59. Sixtly ; That , the possibility to the New-Birth , is , in all Men , else God were divided , and not in one place as he is in another . 60. And herein we exactly know , that , Man , is drawn , by the Fire and the Light ; to which he inclineth with the Beam of the Balance , into that he falleth ; and yet he may in his life time , raise up the Tongue of his Angle or Beam , aloft again . 61. Also , that the Holy clear Deity , willeth no Evil ; it also willeth no Devil , it hath desired none , much less to have any man be in Hellin the Anger of God. 62. But seeing there is no Light without fire ; therefore it is sufficiently knowable to Us , how the Devil hath through Imagination gazed or reflected himself on the Anger-fire , as also all men that will become Damned ; they will not suffer themselves to be remedyed , but themselves fulfil the Greedy fire-source or quality ; they suffer themselves to be drawn , and yet can well stand . 63. Seventhly , we say ; That the true Temple , wherein the Holy Ghost preacheth , is in the New-Birth ; 64. That all is Dead Crooked and Lame , which teacheth not out of Gods Spirit . 65. That the Holy Spirit mixeth not it selfe in the sound of the Mouth of the wicked : That no wicked Man is Christs shepheard . 66. For , although , in the Holy , or Saints , the Clock cometh to be struck with or by the voyce of the wicked ; it would indeed be done by the Cry of a Beast , if its noise were intelligible , and did sound the most precious Name of God. 67. For as soon as the Name of God is mentioned , and giveth a sound , then instantly the other sound catcheth it , viz : in that place wherein it is sounded , as , in the holy Soul. 68. But no wicked awakeneth , or raiseth up another wicked , out of Death ; for , that cannot be ; they are both in the Anger of God , and lie yet shut up in Death . 69. Had we our selves been able to have risen up out of Death , then had Gods heart not needed to have become Man. 70. Therefore we say with Certain Ground : * That onely that very word , which there is become Man , awakeneth or raiseth up the poor sinner out of his Death ; and generateth him to Repentance and to a new life . 71. Therefore all Preachers or Cryers , that are wicked or ungodly , are not profitable in the Temple of Christ ; but those that have Christs spirit , † they are his shepheards . 72. We clearly know and say , That all Teachers which give out themselves for Christs servants and Church-Ministers , and that for their Bellies and honour sake , and yet are Unregenerate ; are the Antichrist and the Woman in the Revelation of John , upon the Dragon . 73. We say ; That all Tyranny and selfe usurped power and Authority , wherewith the miserable are squeezed , Oppressed , drunk up , vexed and tormented , is that abominable Horrible Cruel Beast , upon which Antichrist Rideth . 74. We know and say ; that the Time is near ; and the Day Dawneth or breaketh , wherein † this Evil Beast with the Whore , shall go into the Abyss . Amen Halelujah Amen . The second Part of the Book of the Incarnation , is concerning The Suffering , Dying , Death , and Resurrection , of CHRIST And How we must enter into , Christs Suffering Dying and Death and Rise again with and through him out of his Death , and become conformable to his Image , and Eternally Live in Him. Written In the Year 1620. in the German Tongue . By Jacob Behme THE Teutonick Philosopher , Dwelling at Gerlitz . LONDON , Printed by J. M. for Lodowick Lloyd , at the Castle in Cornhil , 1659. Of CHRISTS Suffering , Dying , Death , and Resurrection . And How we must Enter into , Christs suffering , dying , and Death , and arise with and through him , out of his Death ; and become like his Image , and live in him Eternally . The First Chapter . Of the Eternal Beginning , and of the Eternal End. 1. Reasons , Objection . OUtward Reason saith : were it not sufficient that God became man in US ; wherefore Must Christ suffer and Dye . 2. could not God then thus introduce Man into Heaven with the New Birth ? Is not God Omnipotent enough to do what he will ? 3. What pleasure hath God in Death and dying ? that he hath not onely suffered his Sonne to dye on the Cross , but that we all must Dye also ? 4. If then God hath by the Dying of his Sonne , redeemed us , and paid a ransom for us , wherefore then must we also dye and perish or be consumed ? thus Reason runneth on . Answer . 5. To this Looking-Glass we will have the Antichrist , who calleth himself Christs Minister , Pastor , or shepheard , invited for a Guest : and all the high-Schools or Vniversities of this World ; with their disputations and Lawes ; as also all the Children of Christ ; who bear Christ Cross : They shall all see the true Ground . 6. Not with this meaning , to contemn any in his Ignorance , but for the true Teaching and Instruction , that every one might seek and find himself . 7. For it will be a very Earnest matter , and concerneth Man , it costeth body and Soul. 8. He ought not at all to flight it ; for he that hath this knowledge given him , he hath prepared his Trumpet ; It concerneth all Man-kind ; † Every one should trim his Lampe . 9. There will be a Great Two-fold King Come , out of Two Gates : he is but one Onely , and yet two ; he hath * Fire and Light ; he draweth in both , on Earth and also in Heaven , let this be a Wonder to thee . 10. Dear Children of Christ , when we consider of Death , how we must go through Death into Life , then we find altogether another kind of Life ; which cometh out of Death . 11. And we find Instantly , why Christ must have dyed ; and why we must also dye in Christs Death , rise again in him ; and with him , and through him , enter into Gods Kingdom . 12. If now we would find this , we must then consider the Eternity in the Ground and Abyss , else there is no finding of it : we must onely find it where it is . 13. For , out of the Eternal Ground have we , with the Image of God , our original , viz : with the soul and its Image . 14. But are become introduced into the Temporary and Corruptible , viz : into the source or quality thereof . 15. But now the Eternity , viz : the Abyss , is a Liberty without source or * quality and therefore we must go again into the Liberty through dying . 16. Yet we cannot say , that there is no Life therein ; it is the right Life , which there subsisteth Eternally without source or quality . 17. And we give you it in a True reall similitude to meditate and consider of : which indeed is a similitude according to the Kingdom of this world ; but if we * take the divine world to it , or along with it ; then it is the Substance it self . 18. You know that our Life consisteth in Fire , for without warmth we live not . 19. Now , the Fire hath its own Center , it s own Maker in its Circle or Circumference and Extent , viz : the se●ven Forms or Spirits of Nature . 20. And yet onely the First four Forms are acknowledged and accounted to be Nature , viz : the springing source or quality , wherein the fire becometh awakened and struck up , that there be a Principle and lifes Circle or Center there , wherein the † Matter of the burning , maketh it selfe , in the Spirits or formes , and is also Continually consumed in the Fire . 21. And the Fire giveth forth out of the * Consumingness , an other that is better , then the First , which maketh the Fire . 22. For , the Fire killeth or mortifieth and devoureth the substance which the fire it selfe Maketh , understand the Essential Fire , in the forms to Fire : it confumeth that , and giveth out of the Death , a much Nobler and better , which it cannot Consume . 23. And that is demonstrated to you in fire and Light ; which is not onely the true similitude , but it is the substance it selfe ; onely a Man is to distinguish the Principles ; It is indeed all a Fire ; but distinguisheth it selfe according to the source or Quality . 24. If we will present this to be understood ; it is necessary , that we mention the fires Originall : but being we have elsewhere , viz : in the Book of the Three Principles , and in other besides , described it at large , with all Circumstances : therefore here we will set down a brief description , and direct the Reader to the other writings , if he would throughly search out the Seaven forms of Nature . 25. The Fire hath Especially Three forms in it to the Center ; and the Fourth form is the fire it selfe , and giveth the Principle , viz : the Life , together with the Spirit ; for in the first Three Forms there is no right Spirit , they are onely Essences . 26. Viz : First , the Harsh Astringency , that is the desirous Will ; that is the first and Chiefest Form. 27. Secondly , And the Bitter stinging , that is the second Form , a Cause of the Essences . 28. Thirdly : After that , the Anguish , viz : the Circle or Center of Life : the turning wheele , which catcheth or apprehendeth the senses or Thoughts , viz : the bitter Essences , in it selfe , and swalloweth them up as it were into Death ; and giveth forth out of the Anxious Chamber , viz : out of Death , the Minde , viz : another Center . 29. Now understand this thus ; * In the Eternity , viz : in the Abyss without or beyond Nature , is Nothing but a stilness without substance ; it hath also nothing that giveth or affordeth any thing ; it is an Eternal Rest , and like Nothing : an Abyss without beginnig and End ; it is also no limit Circumscription or place , no seeking or finding , or any thing in possibility there . 30. That Abyss is like an Eye : AVge , for it is its own Looking-Glass ; it hath no Moving , also neither Light nor Darkness . 31. It is Especially a * Magia , and it hath a will , after which we should not dive or search , for it troubleth us . 32. With or by this very will , we understand , the Ground of the Deity , which is of No Original , for it apprehendeth it selfe in it selfe ; concerning which we are justly Mute or silent ; for it is without or beyond Nature . 33. And being we are in Nature , we know it not † in Eternity , for , in the Will , the Deity it selfe , is All ; and the Eternal Originall of its own Spirit , and of All and every substance . 34. * In that very will it is Omnipotent and Omniscient ; but in that will it is not called or known to be God , for it is therein , neither Good nor Evil. 35. It is a desirous will , which there is the beginning and also the End , for the End maketh also the beginning of this will , and the beginning the End. 36. And thus we finde that All substances are shut up in an Eye AVge . and that is as a Looking-Glass , wherein the will * beholdeth it self , what it is . 37. And in that * beholding , it becometh desirous of that Substance which it selfe is . 38. And the Desiring is a drawing in , and yet there is Nothing , that can there be drawn , but the will draweth it self in the desiring it self , and modelleth it in its desiring , for what it is . 39. † That very Model is the Looking-Glass , wherein the will seeth what it is for it is a similitude of or according to the willing . 40. And we know that very Looking-Glass , wherein the will seeth or beholdeth it selfe ; to be the Eternall wisdome of God. 41. For , it is an Eternal Virgin without Substance , and yet is the Looking-Glass of all substances , in which all things have been foreseen from Eternity whatsoever there should or could be . 42. But now also , this Looking-Glass , is not the seeing it selfe : but the will , which is desirous ; that is the outgoing longing pleasure of the will , which goeth forth out of the will , and that is a Spirit , and maketh , in the longing pleasure of the desiring , the Looking-Glass . 43. The Spirit is the Life , the Looking-Glass is the Manifestation or Revelation of the Life ; else the Spirit would not know it selfe : for the Looking-Glass , viz : the wisdome , is its ground and reteiner or preserver . 44. It is the Invention , or that which is found by the Spirit , where the Spirit findeth it self in the Wisdom . 45. The wisdome without the Spirit , is no substance ; and the Spirit without the wisdome is not manifest to it selfe , and one without the Other were an Abyss . 46. Thus the wisdome , viz : the Looking-Glass of the Spirit of the Deity , is for or as to it self , Mute , inanimate or silent , * and is the Deities , viz : the Spirits Body , wherein the Spirit dwelleth . 47. It is a Virgin-like Matrix , wherein the Spirit openeth it selfe : and is the substantiality of God , viz : a Holy Divine Sulphur , † apprehended in the Imagination , of from or by the Spirit of the Abyss of Eternity . 48. * And this Looking-Glass or Sulphur , is the Eternal first Beginning , and the Eternal first End : and is every where like an Eye ▪ AVge , wherewith the Spirit seeth ; what it is therein , and what it would open or manifest . 49. This Looking-Glass or Eye , AVge , is without ground or limit , as indeed the Spirit hath no Ground but onely in this Eye , AVge . 50. It is Every where altogether totally Entire undivided , as we know that the Abyss cannot be divided , for there is Nothing that there divideth , there is no moving * without or beyond the Spirit . Thus it is knowable to us , what the ‖ Eternal Spirit in the wisdome is : and what the Eternal beginning and the Eternal End is . The second Chapter . The true and highly-worthy and precious Gate of the Holy Trinity . The Eye AVge of the Eternal Lifes Glance . 1. As then we understand , that the Eternal beginning in the Abyss , is an Eternal will in it selfe ; whose Originall in it selfe , no creature shall ever know . 2. Yet we are to know , and are given to know in the spirit , its ground ; which it maketh to it selfe ; wherein it resteth . 3. For , a will is thin or Obscure , as it were Nothing : therefore it is desirous ; it willeth to be somewhat ; that it might be Manifest in it selfe . 4. For the Nothing causeth the willing , that it is desirous ; and the desiring is an Imagination . 5. Wherein the will , in the Looking-Glass of Wisdome , discovereth it selfe , and so it Imagineth out of the Abyss into it selfe , and maketh to it selfe in the Imagination , a ground in it selfe ; and impregnateth it selfe with the Imagination out of the wisdome , viz : out of the Virgin-like Looking-Glass which there , is a Mother without generating , without willing . 6. The impregnation is not performed in the * Looking-Glass , but in the willing : in the willings Imagination . 7. The Looking-Glass remaineth Eternally a Virgin , without generating ; but the will becometh impregnated with the Glimps of the Looking-Glass . 8. For the will is Father , and the Impregnation in the Father , viz : in the will , is Heart , or Sonne ; for it is the wills , viz : the Fathers Ground , wherein the Spirit of the willing 〈◊〉 in the Ground , and out of the willing in the ground goeth forth into the Virgin-like wisdome . 9. Thus , the willings Imagination , viz : the Fathers : attracteth the Looking-Glasses Avision , or aspect form or representation , viz : the Wonder of the Power Colours and virtue , into it self , and so becometh impregnated with the Glance of the wisdome with the power and virtue : This is the wills , viz : the Fathers Heart , wherein the Abyssal will attaineth a ground in it selfe , through and in the Eternal Imagination . 10. Thus we know the Fathers impregnating to be the Center of the Spirit of the Eternity , wherein the Eternal Spirit continually apprehendeth it selfe . 11. For , the will is the beginning ; and the moving or drawing in into the Imagination , viz : to the Looking-Glass of wisdome , is the Eternal abyssal Spirit , which ariseth in the willing , and apprehendeth it selfe in the Center of the Heart , in the power of the intracted wisdom , and is the Hearts Life and Spirit . 12. Now then being the Eternal Abyssal will in it selfe , is as it were inanimats mute or silent , therefore that which is apprehended or conceived , our of the wisdome , which is called Heart or Center is the word of the willing ; for it is the sound or the power , and is the willings Mouth , which manifesteth the willing . 13. For , the will , viz ▪ the Father , Speaketh with the moving of the Spirit , the power , forth , in the Looking-Glass of the wisdom . 14. And with the speaking forth , the Spirit goeth , out from the willing out of the Word of the Mouth of God , viz : out of the Center of the Heart , forth , into that which is out-spoken , viz ▪ into the Virgin-like Looking-Glass ; and openeth the word of life in the Looking-Glass of wisdome , so that the Threefold substance of the Deity in the wisdome becometh Manifest . 15. Thus we acknowledge an Eternal abyssal divine Substance , and therein Three Persons , whereas one is not the other . 16. Viz : the Eternall will , which is the Cause of all and every substance ; that is the First Person ; yet , is not the substance it selfe ; but the Cause of Substance , and is free from Substance , for it is the Abyss . 17. There is nothing before it , that can give it , but it giveth it selfe , of which we have no knowledg . 18. It is All , and yet also thus but ONE onely , in it selfe without substance , a Nothing . 19. And in this One onely willing , ar●seth the Eternall Beginning through * Imagination or desiring . 20. And in the Desiring , the willing impregnateth it selfe out of the Eye , AVge , of wisdome ; which with the willing is in like or Equall Eternity , without ground and beginning , as is mentioned above . 21. That very Impregnation is the Ground of the willing , and of the substance of all Substances , and is the Sonne of the willing . 22. For , the will generateth this Sonne from Eternity in Eternity perpetually , for it is its * Heart or its word , viz : a sound or revelation or Manifestation of the Abyss of the still Eternity , and is the willings * Mouth or understanding ; and is justly called another Person , then the Father : for it is the Fathers revelation or Manifestation , his Ground and Substance . 23. For a Will is no substance , but the willings Imagination maketh Substance . 24. Thus , the second Person is the substance of the Deity ; understand ; the substance of the Holy Trinity ; the Mouth of the Manifestation or Revelation of the substance of all Substances , and the power of the Life of all and every Life . 25. The Third Person , is the Spirit , which with the apprehension of the Willing through the Imagination , out of the power of , the speaking , goeth forth out of the Mouth of the Father , into the Eye , AVge , viz : into the Looking Glass of wisdome , that is clearly free from the willing and also from the Word . 26. And although , indeed the will out of the Word giveth it , yet it is free as the Aire is free from the Fire : as Men see , that the Air is the Fires spirit and Life , and yet is another thing then the Fire , and yet is given forth also from the Fire . 27. And as Men see , that the Air giveth forth a living and moving Heaven , which is lustrous and moveable : so also is the Holy Spirit , the Spirit and Life of the Deity ; and another Person , then the Father and Sonne . 28. It beareth also another Office ; it openeth the wisdome of God , so that the Wonders Appeare : as the Aire openeth all the Life of this World , that all Live and Grow . 29. Thus , this is a short explanation of the Deity in the Abyss ; how God dwelleth in himselfe , and is himselfe the Center of the Genetrix . 30. But now the humane Mind resteth not satisfied with this ; it asketh or inquireth after Nature , after that out of which this world is become born or Generated , and All Created : Therefore now the Text concerning the Principle followeth further ; to which we have invited Reason for a Guest . The Third Chapter . How God , without the Principle of Fire , would not be manifested or revealed : also Concerning the Eternal Substance : and Concerning the Abyssal Will. 1. WEe have by this description , shewed you : what the Deity without or beyond Nature , is : wherein it is to be understood , that the Deity ; as concerning the Three Persons , together with the Eternal Wisdome , that they are free from Nature ▪ and that the Deity hath yet a deeper Ground , then the Principle in the Fire . 2. But now , the Deity without the Principle were not or would not be Manifest . 3. And understand , the Deity without or beyond the Principle to be a Glimps of the Great Wonder , which none knoweth or can know , what is is , wherein all Colours power and virtue appear in a very terrible substance , which yet seemeth like no substance ; but a terrible Wonder-AVge , or Eye of Wonder● ; so that neither Fire , Light , no● Darkness , may be discerned , but a Glimps of such a Spirit , in a high deep blew green and mixed Colour , wherein all Colours lye , and yet none may be known from the other , but resembleth a Flash which is terrible , whose Glimps disturbeth and Consumeth all . 4. Thus we are to know , concerning the Eternal substance , viz : the Eternal Spirit ; without the Fire and Light ; for it is a desirous will , which thus maketh it self a Spirit . 5. This Spirit is the Eternall Potentiality of the Abyss , wherein the Abyss bringeth it selfe into a Ground , whence all substance ariseth . 6. For every Form in the Spirit , is an Imagination , a desirous will , and desireth to manifest or Reveal it self . 7. Every Form impregnateth its Imagination , and Every form also desireth to manifest it self : and therefore is the Looking-Glass of the Glimps , a Wonder of the substance of all Substances , and of the wonder there is neither Number ground nor End. 8. It is a meer Wonder , whose comprehension can not be written ; for onely the soulish Spirit , which ariseth out of this Wonder , that alone understandeth it . 9. And then we understand , how this Abyssal will , is from Eternity in Eterni●y , perpetually desirous , viz : to Manifest it self , and to search or fathom it self , what it is ; to bring the Wonder into a Substance , and to Manifest it self in the Wonders . 10. The desiring , is an Imagination , wherein the willing draweth into it self , and impregnateth it self , and † overshadoweth it self with the Imagination , that so out of the free willing a Contrary or opposite will existeth , to be free from the Overshadowing , viz : from the Darknesse . 11. For , that which is drawn in , is the Darkness of the free willing , whereas otherwise without the Imagination , it would be free : ●et also , in it self without the Imagination , it would be a Nothing . 12. Thus there ariseth together , in the first willing in the Desiring , a Contrary or opposite willing : for , the desiring is drawing in , and the first will is quiet or still , and in it self , without substance . 13. But it Impregnateth it self , with the desiring , so that it is full of Substance , viz : of the Wonder and power which overshadow it , and make a Darkness of it or out of it . 14. Whereas then in the indrawn powers an other will apprehendeth it self , to go out from the dark power into the liberty . 15. That other or second will , is the Hearts or words Will ; for it is a cause of the Principle , that the anxious wheel kindleth the Fire . 16. So then it goeth through the Anguish , viz : through the fire , forth , with the shining or Lustre of the Light , viz : the Majesty , wherein then the Substance of the Holy Trinity becometh Manifest ; and conceiveth or assumeth here the deare and precious Name God. GOLL . 17. Understand this further thus . The first will , viz : God the Father , that is and remaineth Eternally free from the Anxious source or quality ; as to what the willing in it selfe , is ; but it s desiring becometh impregnated , and in the desiring , ariseth Nature , with the Forms , and Nature dwelleth in the Will , viz : in God , and the will in Nature . 19. And yet there is no Mingling ; for the will is so very thinne as it were Nothing , and therefore it is not apprehensible , it is not comprehended by Nature ; else if it might be Comprehended there would in the Deity , be BUT , ONE Person . 20. It is indeed the cause of Nature , but yet it is , and remaineth in Eternity , another World ; and Nature , remaineth also another world in it self ; for it standeth in the power of the Essence , out of which the Principle ariseth . 21. For , the Clear bright Deity in the Majesty , standeth not in the Essence or in the Principle , but in the Liberty without or beyond Nature . 22. But the shining Light without or beyond the Principle maketh , the Incomprehensible or Abyssal Deity manifest ; it giveth the shining or Lustre of the Majesty ; and yet hath it not in it selfe , but it comprehendeth or conceiveth it out of the Looking-Glass of the virgin-like wisdome , out of the Liberty of God. 23. For , if the Looking-Glass of Wisdome , were not , then could no Fire or Light be generated ; it all taketh its Original , from the Looking-Glass of the Deity : that is now to be understood , in this manner following . 24. God , is in himselfe , the Abyss , viz : the first World , of which no Creature knoweth any thing at all ; * for it standeth solely and alone , with Spirit and Body in the Byss or Ground . 25. Thus also God himselfe in the Abyss , would not be manifest to ●imselfe ; but his wisdome is from Eternity become his Ground or Byss . 26. After which therefore the Eternal willing of the Abyss of the Deity hath pleased to Long , from whence the divine Imagination hath existed , so that the Abyssal will of the Deity , hath thus from Eternity , in the Imagination , with the power of the Avision or Aspect , or form of the Looking-Glass of Wonders , impregnated it self . 27. Now , in this Impregnation of the Eternal Original , are two Principles to be understood , viz : First , the Eternal Darkness , out of which the Eternal world Originateth it selfe , and the Substantiality of the fierce wrath in the Darkness , wherein we understand Gods anger and the Abyss of Nature : and thus we know and acknowledge the fiery world to be the Great Life . 28. And then also Secondly we understand , First , how out of the Fire , the Light becometh generated . And Secondly ; how , between the fiery and light World Death is . 29. Thirdly , How the Light shineth out of Death : and Fourthly : How the Light-flaming World , is another principle source or quality in it selfe , then the fire-world : and yet neither is seperated from the other , neither can the one comprehend the other . 30. Fi●thly , we understand ; How the Light-world filleth the Eternal Liberty . viz : the first willing , which is called Father . 31. Sixthly ; Thus we understand also , herein Earnestly and fundamentally : how , that Natural life , which will dwell in the Light flaming world , must go through death , and must become generated or born forth out of Death . 32. Seventhly , Yet we understand or mean ; that Life which originally ariseth out of the Darkness , viz : out of the Essence of the dark substantiality ; as viz : the soul of Man ; which had out of the fire-world turned it selfe into the Dark substantiality in Adam : Eighthly ; Therefore then we fundamentally and Exactly understand ; wherefore God , viz : the Heart of God , is become Man. 33. And Ninthly ; wherefore he must of necessity dye , and enter into Death , and break his Life in Death , and afterward bring it through the fiery world into the Light-flaming World : And Tenthly , wherefore we must thus follow him . 34. And Eleventhly ; we understand further , wherefore many souls remain and Continue in the fire-world , and cannot go through Death into the light-world . Twelfthly , what Death is . Thirteenthly also , what the Soul is . This is now as followeth . 35. When we consider what the life is ; we find that it specially consisteth in Three parts , viz : first , in the Desiring ; Secondly in the Mind ; Thirdly in the senses or thoughts . 36. Now if we search further , what that is which giveth or affordeth that ; then we find ; the Center , viz : the Essential Wheel , which hath the * Fire-Smith in it selfe . 37. And then if we consider further , whence that Essential Fire existeth ; we find , that it taketh its original in the Desiring of the Eternal abyssal willing , which , with the desiring maketh to it selfe a Ground . 38. For , every desiring is attractive , or harsh and astringent , of that which the will desireth ; * and yet there is nothing for it , that it may desire , but onely it selfe ; that is the Great Wonder-Eye , Wunder-AVge , without limit and ground ; wherein all lyeth . 39. And yet also is a Nothing , unless it become in the desiring will , made a somewhat , which is done by Imagination ; wherein it becometh a substance , whereas yet it is a Nothing , for it is onely an overshadowing of the Free-willing . 40. Which Substance , over-shadoweth the Liberty , viz : the Thinne unsearchable willing , so that two worlds come to be : first : One which in it selfe is incomprehensible and unconceivable , an abyss and Eternal Liberty ; and Secondly , one which comprehendeth , and maketh it selfe a Darkness . 41. And yet neither is sundred from the other , onely this is the difference or distinction , that * the Darkness cannot comprehend the Liberty ; for † it is too Thinne , and dwelleth also in it self , as also the Darkness dwelleth in it self . The very Earnest Gate . 42. Here now we understand . First , how the Fathers Second Will , which , in the Looking-Glass of wisdome he sharpeneth to his hearts Center , becometh impregnated with the substantiality in the Father Imagination . 43. And Secondly that , the same impregnation in respect of the liberty of the first will , which is called Father , is a Darkness : and Thirdly , How in the Darkness or substantiality , all powers , Colours and Virtues lie in the Imagination ; moreover all Wonders . 44. And Fourthly , we understand ; How the powers , wonders and virtues , must be manifested through the Fire , viz : in the Principle wherein all passeth into its Essence : for in the principle the Essence originally ariseth . 45. And fifthly ; we understand very Earnestly and exactly ; that , in the Principle , ere , the fire ariseth , there is a dying , viz : the great anguish life . 46. Which yet is no dying , but a harsh astringent , stern dying source or quality , out of which the great and strong Life ariseth , viz : the fire-life ; And sixthly , then out of the deadned , the sight-Life , with the power of the Love. 47. Which Light-life with the Love dwelleth in the Eternal Liberty , viz : in the first willing , which is called Father ; for , that , the Father in his own willing , which is himselfe , desireth ; and nothing more . 48. That now understand thus : ye see and know that there is no Light without Fire ; and there is no Fire , without the Earnest source or quality , which source or quality is like a Dying ; and the Sabstantiality out of which the Fire burneth must thus also dye and be consumed . 49. Out of the Consuming consisteth two Principles , of two great Lives ; One in the source or quality which is called Fire , and one out of the vanquishedness , viz : out of the Death , which is called Light , which is Immaterial and without source or Quality , and yet hath all sources or qualities in it , but not the source of the fierce wrath . 50. For , the fierce wrath is remained in Death , and the Light-life groweth out of the Dying , as a fair blossome out of the Earth , and is no more , apprehended by the Dying . 51. As then ye see , how the Light dwelleth in the Fire , and the fire cannot move it , and besides that there is also nothing that can move the Light ; for it is like the Eternall Liberty , and dwelleth in the Liberty . 52. Here ye understand , how the Sonne is another Person then the Father ; for he is the Light-world ; and yet dwelleth in the Father ; and the Father generateth him in his willing ; and he is rightly the Fathers Love , also † wonder Council and Power . 53. For , the Father generateth him in his Imagination in himselfe ▪ and bringeth him through his own fire , viz : through the Principle , forth through Death , so that the Sonne maketh and is another World , viz : another Principle in the Father : then the fire-world in the darkness , is . 54. Thus you understand also , How the Fathers Eternal Spirit , divided it selfe into Three Worlds . The First is the Exit out of the Imagination of the first willing of the Abyss , Which is called Father ; in which , with the outgoing it openeth the wisdome : and dwelleth in the wisdome , and weareth it upon it selfe , as its Garment of the Great wonders . 55. Secondly : it is the Cause to the indrawing to the Substantiality of the darknese , viz : to the other world , and is the Cause , and the Spirit to the Originall of the Essential Fire : it is it selfe the source or quality , in the Anguish of the Principle , and also of the fiery world , viz : of the Great Life . 56. And then Thirdly , It is it selfe also , that which the power in the dying of the principle , bringeth forth out of the Fire , wherein the power , out of the anguish , out of the dying , severeth it selfe from the Dying , goeth into the Liberty , dwelleth in the Liberty , and maketh the Light-world , and so it is the flame of the Love in the Light-world . 57. Here in this place ariseth the deare * Name of God , of the Father , of the Sonne , and of the Holy Spirit . 58. For , in the Fire-world , † it is not called the Holy Spirit or God , but Gods Anger , Gods fierce wrath ; wherein as to this , God calleth himself a Consuming fire . 59. But in the Light-world , viz : in the Sonne of God , it is the Flame of Love , and the power of the Holy divine Life ; wherein it is called God the Holy Spirit . 60. And the Light-world , is called the Wonder , Council , and Power , of the Deity , which the Holy Spirit openeth , for it is the Life therein . 61. And is all , together , as farre as our Heart and Mind or Thought can reach : Nothing , but onely these Three worlds ; it ALL standeth therein . 62. Viz : First , there is the Eternal Liberty , and therein the light , with the power in the Looking-Glass of wisdome , which is called God the Father Sonne and Holy Spirit . 63. Secondly , there is the dark substantiality , in the Imagination , in the harsh astringent desirous willing ; the Impregnation of the desiring , wherein all standeth in the Darkness , viz : in the anxious death . 64. Thirdly : There is the fiery world , viz : the first Principle , which standeth in the Anguish , viz ▪ the Great strong Omnipotent Life , wherein the Light-world dwelleth ; but runapprehended by the Fire . The Fourth Chapter . Of the Principle , and of the Originall of the Fire-World ; and of the Center of Nature ; also how the Light severeth it selfe from the Fire : so that , from Eternity in Eternity , two Worlds are one in another . 1. WEe will not write mutely or not to be understood , but demonstratively with good Evidence : We perceive and know , that every Life doth originate it selfe out of the Anguish , as in a venome or poyson , which is a dying , and yet is also the life it selfe ; As it is plainly to be perceived in Men and all Creatures . 2. For , without the Anguish or poyson , there is no Life , as is very well to be seen in all Creatures , Especially in Man , which existeth in Three Principles . 3 As First . One in the Fire , wherein the Great Life standeth , to which a dying Poyson viz : the Gall , belongeth , which Poyson maketh the Anguish-Chamber , wherein the Fire-life originally ariseth . 4 And Secondly : out of the fire-life , the second Principle , viz : the Light-life , out of which the Noble Minde with the Senses or thoughts Existeth , wherein we bear and understand our Noble Image : for , the fire-life in the Heart , originally ariseth from the Death of the * Gall. 5. Thirdly : We understand the Third Principle in the other Anguish-Chamber , viz : in the Maw or Stomack or Entrails ; whereinto we stuffe the four Elements with the constellation or Astrum , where then the other Anguish-Chamber , viz : the third Center , is ; viz : the Kingdom of this World ; a stinck and Evil source or qualities , house ; wherein the third Life , viz : the starry and Elementary life becometh generated ; and through the outward Body , governeth , with the Reason of the third Principle . 6. Now , we understand very well ; that , in the Heart , viz : in the Center , there standeth another world hidden , which is incomprehensible , to the starry and Elementary source or qualities house ; for the Heart sigheth or panteth after that World. 7. And the Spirit which becometh generated out of the Death of the Hearts Poyson , possesseth that other world ; for , it is free from the Poyson , which kindleth the Fire , and yet dwelleth in the Fire of the Heart . 8. But * with its Imagination , it conceiveth or comprehendeth the other world of the Libertty , in the Imagination ; and dwelleth in the Liberty , without of beyond the fire-source or quality , but that onely so farre as it brings or bears a longing pleasure , to or into God. 9. Now then seeing there is such a Threefold dominion in Man , sure it is much more so without or beyond Man , for if that were not it could not possibly have come into Man ; for where there is nothing , there also Nothing comes to be : but if somewhat cometh to be , it cometh out of that which is there ; Every Imagination modelleth onely its like in it selfe , and manifesteth it selfe in the Similitude . 10. Seeing then that the † Substance of all Substances , is an Eternall Wonder , in Three Principles ; therefore it bringeth also forth onely Wonders , Every Principle according to its Property , and Every property again out of its Imagination ; whereby we know that the Eternal is a meer wonder . 11. Therefore now we are to think upon these wonders ; and to consider , the kind and property of the Eternal Genetrix ; for there can be no property unless it have a mother that giveth or affordeth it . 12. Therefore we understand now , first , in this Great wonder of all wonders , which is God and the Eternity , together with Nature : Especially seaven Mothers , out of which the substance of all Substances , originally ariseth ; and yet they are all seaven but one onely substance , none of them is the first or the Last , they are all seaven alike Eternal without beginning ; their beginning is the Opening of the Wonders of the ONE onely Eternal willing , which is called God the Father . 13. And then Secondly , the Seaven Wonders could not be manifested or revealed , if the ONE onely Eternal will , which is called Father , were not desirous . 14. But if it be desirous , then it is an Imagining in it selfe , and is a longing pleasure to find it selfe . 15. And it findeth it selfe also in the Imagination , it findeth Especially † Three forms in it selfe . whereof None is the other , and also none is without the other , but every one generateth the other : and if the one were not , the other would not be ; but the will remaineth an Eternal Nothing without substance , also without shining or Lustre . 16. So now if the will be desirous , therefore it is in-drawing , of that which is in the Imagination ; wherein yet there is nothing ; and so it draweth it selfe , and impregnateth it selfe in the Imagination , and not in the willing , for the will is as Thinne as Nothing . 17. But now , every desiring , is harsh or astringent ; for it is its property : and that is the first Mother . 18. And the willings indrawing in the desiring , is the other or Second Mother ; for these are two forms which are contrary or opposite one to the other ; for , the will is quiet or Still as a Nothing : and it is harsh or astringent , like a still death ; and the Indrawing is its stirring or rousing . 19. And , that , the still will in the harsh astringency cannot endure , and thereupon draweth much more vehemently in it selfe , and yet doth but onely sharpen its own willing , in the drawing , and , will with its stern indrawing , shut in and retain , the Indrawing ; and in such a manner doth but onely awaken or raise it up . 20. The harder the harsh astringency gripeth together to hold the sting , the greater onely is the sting , the raging and the breaking : for the sting will not suffer it selfe to be tamed , and yet is so strongly held by its Mother that it cannot get away . 21. It will be above , and the Mother beneath ; for the harsh astringency draweth into it selfe , and maketh it selfe Hard ; and she is a sincking down-wards , and maketh in the Sulphur the Phur , and in the Mercurius the Sul. 22. And the sting , maketh , in the Sal , Phur , or maketh to it selfe further , the bitter form , viz : the woe , an Enmity in the Astringent Harshnese , and willeth continually to rend forth out of the Astringency , but yet cannot . 23. Thus one climeth upwards , and the other tendeth downwards , and so if it cannot , it becometh winding as a * wheele , and wheeleth it selfe continually inwards into it selfe ; and this now , is the Third Form , from whence the Essence Originally ariseth , and the Wonder of Multiplicity without Number and Ground . 24. In this wheel , understand , the Wonder or power , which the Will , understand , the first abyssal will out of the Looking-Glass of the Abyss draweth into it selfe to its Center or Heart ; that , is here the will of the power and Wonder . 25. In this wheel of the great Anguish : originally ariseth the other or second will , viz ; the Sonnes will , to go forth out of the anguish into the still Liberty of the first Abyssal willing . 26. For the wheel maketh Nature ; for so Nature originally ariseth ; it is the Center and the breaking of the still Eternity , that killeth the Nothing , but it maketh the great Life . 27. But that we speak of killing , it is to be understood in this manner : it is no killing , but it is the pe●ceptibility . 28. For the Life , before the fire , is Mute or silent or inanimate , and without feeling : it is only a hunger after the Life ; as the Material world is onely a hunger after the Life ; and in its hunger so very eagerly or strongly laboureth , towards the Principle ; that it may reach the fire : wherein then the Life of this World , originally ariseth . 29. And it cannot be otherwise ; unless it break the first Matrix , viz : the harsh astringent desiring ; this is the wheel of the first Three Forms , viz : harsh astringency ; and the drawing of the harsh astringency maketh the Anguish , and source-substance or quality-substance . 30. For , it is a terrifying in it selfe , in that it should be so , that the Nothing should come into perceptibility ; for , that is the Poyson-source or quality ; whence the fierce wrath and all Evill ▪ malignity or Malice , originally ariseth , and yet is the right original of the perceptible life . 31. The Life findeth it selfe thus , viz : in the Anguish source or quality ; as we see it in all Creatures , that the Life taketh its original in the stifled bloud , in the Anguish ; both the Creaturely Life , and also the Essential Life ; as in stincking Dung in the rottenness ; where , in the * dying of the Corn or Grain the Great Life Springeth up . 32. Whereas yet in the Essence , no dying is understood : but an anguishing source or quality , wherein the Mother must spring forth : which is a Mute or silent or inanimate substantiality : as is to be perceived in Corne , where the Essential Life groweth out of the Corruption . 33. In like manner , it is held with the Center of Nature ; the Anguish-source or quality is the right Center , and maketh the * Triangle in Nature . 34. And the fire-flash , viz : the fourth form of Nature , maketh , of the Triangle , a † Cross ; for there is the Principle and becometh sevevered into two worlds , of two Principles , viz : into a two fold source or quality and Life : One source abideth or remaineth , and is the fire or anguish-life ; the other or second source existeth in the breaking or Corrupting of the Anguish : which understand as followeth . 35. The first form of the Substantiality , viz : the harsh astringency in the desirous unconceivable or unpalpable willing , must give it self wholly up to the anguish source or quality in the wheel of Nature , for the sting is two strong ; thus the harsh astringency sincketh down as a Death , and yet is no death , but a dying source or qualitie . 36. For the sting becometh Lord , and changeth the harsh astringency into its property , viz : into a raging flash , into an anguish source or quality , which from the sting and the harsh astringency , is bitter ; as is the kind and Manner of Poyson . 37. For , the Poyson or the dying , hath especially Three forms , viz : harsh astringency , bitterness , and Anguish : it maketh it selfe thus in it self ; and hath no Maker , but onely the strong will in the Great life in the fire . 38. Understand us aright thus : The Abyss hath no Life ; but in such a property the Great Eternal Life becometh generated , the Abyss hath no mobility or feeling . 39. Thus the Mobility or feeling generateth it self ; and thus the Nothing findeth it selfe in the Eternal willing ; whose * ground we know not , also should not search , for it troubleth or disturbeth us . 40. And yet this is onely an Essential Life without understanding , like the Earth ; and the Death or dying , wherein really there is a source or quality in it selfe , but in the darkness without understanding ; for the harsh astringent anguish draweth into it selfe , and that which is indrawn maketh darkness , so that the Anguish Life standeth in the Darkness . 41. For every substance is , in it selfe , dark , unless it have the Lights Tincture in it selfe . 42. For , thus the Tincture is a Liberty or freedom , from the darkness , and is not comprehended by the anguish source or quality : for it is in the Light-world ; and though indeed it sticketh in the substantiality , viz : in a dark Body ; yet is out of the substance of the Light-world ; where no * Comprehension is . 43. We have mentioned above , First , concerning the Looking-Glass of the wisdome , of the wonder of All substances : and Secondly , Concerning the Ternary or Number Three of the Substance of All Substances ; how they Originally arise out of one onely willing , which is called the Father of all Substances . 44. And Thirdly , how it createth another will in it selfe ; to manifest or find it selfe in it selfe ; or as a Man may say , to find what and how is is . 45. And then Fourthly ; How that Second re-Created Magickwill to finde it self , is its heart and own seat of possession . 46. And Fifthly : How the first abystal will , impregnateth , it selfe with the Imagination it self , out of the Looking-Glass of the Wonder , which in the Light world is called the Wisdome . 47. And then Sixtly : as we have mentioned ; How that first ayssal will , together with the Impregnation ; and also the Looking-Glass of the wonder or wisdome , in such a property , before the Principle of Fire ; is no divine substance , rightly called : but much rather a Mystery of the wonder of all substances . 48. Which Mystery , taketh its partition , in the Fire , into infinite Endlesse Parts or substances , and yet remaineth also but ONE substance . 49. Thus we give you now further to understand concerning the other or second will ; which , the first will in its Imagination or impregnation , Createth ; which is the Great Mystery , Mysterium Magnum , wherein the first will which is called Father , seeketh , findeth and feeleth it self , as a light in the Heart : How that very other or second will , is the * Mother of the Genetrix , in the indrawn or in the Imagination impressed or conceived impregnation . 50. It is that which causeth originally the Seaven formes of Nature ; and it is also that which causeth the Anguish wheel , viz : the harsh astringency : it is also that which in the Anguish goeth forth through Death into the Liberty , which breaketh or † destroyeth death , and giveth or affordeth the Life , which kindleth the Fire , and in fire , taketh the Glance of the Majesty into it selfe , and in the Light of the Majesty dwelleth in the fire , unapprehended by the Fire , as one that feeleth nothing , which is dyed away from the source or quality , and bringeth another sovrce or quality into it selfe , which feel●th not nor findeth the first from which it hath dyed away . 51. And that we may briefly and yet fundamentally and properly or Exactly , distinguish the fires Originall ; know , that we perceive , in the Deep opened to us out of Gods Grace ; that the fire in its Original , standeth in two Causes . 52. The first cause is the willing-spirit of the Heart , understand , the Fathers Second will , viz : the Sonnes property . 53. And , the Second Cause , is the Willings † Matter , viz : of the wonders of the Wheel , of the Essential Life , viz : the Anguish Chamber . 54. The anguish sigheth or * groaneth after the willing of the Liberty , and the will longeth or groaneth after the Manifestation or Revelation ; for , the willing cannot in the still liberty in it selfe , manifest or reveal it selfe , without the Essential fire , which in the anguish , viz : in the dying cometh to the Manifestation or Revelation , and to the Great Life . 55. Thus , the will is in the dark anguish ▪ and the Anguish is ▪ the darkness it selfe . 56. Now then , being the anguish thus vehemently * groaneth or panteth after the willing of the Liberty : so it conceiveth or receiveth the willing of the Liberty as a flash , as a great Crack as when a Man powreth water into the Fire 57. And here the right dying is Effected : for the very fierce wrathful dark anguish , screecketh or trembleth before the flash , viz : the darkness before the Light ; for the darkness is Killed and vanquished , and the terrour or Crack is a Crack of great Joy. 58. There the harsh astringent fierce wrathful Poyson sincketh down into Death , and becometh impotent or weak , for it looseth the sting , and yet is no Death , but thus the right life of the feeling and panting , becometh kindled . 59. For this is , just as if a Man did strike * Steel and a Stone together ; for they are two Great hungers , of the willing after the substantiality , and of the substantiality after the Life . 60. The will giveth or or affordeth Life ; and the substantiality giveth or affordeth the Manifestation or Revelation of the Life : as fire burneth out of a Candle , so burneth the will not of the Essential substantiality . 61. * The will is not the Light it self , but the Spirit of the Light or of the Fire : the Light ariseth out of the Essence , and the Essence again out of the willing . 62. The anxious Essential Fire , is the Matter to the shining Fire : and the will Kindleth it selfe in the Essential Fire , and giveth or affordeth the white amiable fire , that dwelleth in the hot fire without feeling . 63. The will taketh its feeling , from the fierce wrath of the Essential fire , ( in the fourth form ) that it is manifest in it self , and yet remaineth free from the fierce wrath ; for the source or quality becometh in the kindling , changed into a meek Love-source or quality . 64. And here the other or second will receiveth its Name Spirit ; for out of the Essential fire , it attaineth the property of all wonders , also the right life of the power and might over the Essential fire-life ; for from Nature it taketh the power into it selfe ; and bringeth also the Liberty into it self . 65. Thus the Liberty is a stilness without substance , and so the still liberty giveth it selfe , into the substance of the Anguish : and the anguish receiveth that same liberty without source or quality , whence It becometh so richly full of joy , that out of the Anguish love cometh to be . 66. For , the will which had given it self into the Anguish ; becometh thus delivered from the death of the Anguish , and therefore it findeth it self in the Liberty , and goeth forth from the fierce wrath of the Anguish . 67. For here death is broken or destroyed , and yet remaineth a Death in it self ; but the willing-Spirit , viz : the right holy Life , goeth with the breaking open forth out of the anguish . 68. And is now also a fire ; but a fire in the Liberty : and burneth in the Love-source or quality ; as a Man may see this in Fire and Light , how the Essential fire is a burning woe or pain , and the Light an amiable richly Joyful delight and habitation , without sensible pain , source , or quality . 69. And yet hath all sources or qualities and properties of fire in it ; yet in another Essence , viz : a friendly munificent wel-doing Essence ; a right Glimps of the rich Kingdome of Joy : and the fire a Glimps of terrour , and of Anguish ; and yet one dwelleth in the other , and yet also the one findeth not the other in the Essence . 70. Thus there are two Worlds one in another , whereof none comprendeth or apprehendeth the other ; and nothing can go into the Light-world , but onely through Dying , and for or at the Dying must the * Imagination first lead the way . 71. The anxious Will must † groan or pant after the Liberty of the power of the Light , and totally give it selfe thereinto , and with the desirous Imagination conceive or comprehend the power of the Liberty ; and thus the strong will goeth through the death of the darkness , quite through the Essential fire , and falleth into the Light-world , and dwelleth in the fire , without source pain or quality in the Kingdom of Joy : This is the Gate in Ternarium . Sanctum , into the Holy Ternary : and , Glauben , Faith or Believing in the Holy Ghost . 72. Dear Children of Man : here understand , the Fall of the Devil , who turned his willing-spirit only into the Essential Fire , and thereby would needs dominecre over the Light. 73. Understand here also , the Fall of Man , who turned his Imagination into the Materiall Essentiall substantiality , and is gone forth out of the Light. 74. For which cause , the will of the Love out of the light world , is again entered into the Material Substantiality in the humanity , and hath again espoused or united it self to the Essential fire-spirit in Man , viz : of the soul , and given it self thereinto : and hath introduced the same quite through death and the Fire , into the light-world in Ternarium Sanctum , into the Holy Ternary , viz : in the willing of the Holy Trinity . 75. Let this be a finding and knowing to you , and despise it not for the Great depth sake , which will not be every Mans comprehension , the Cause is , the darkness wherein Man plungeth himself . 76. Else every one might very well find it , if the Earthly way were once broken through , and that the Adamical evill malignant or Malicious flesh , were * not so dearly loved , which is the hinderance . The Fifth Chapter . Of the Principle , in it self ; what it is . 1. WE ought further to consider the first four Forms of Nature ; and so we shall find , what a Principle is . 2. For that is properly a Principle , when a thing becometh , what it never was before ; where out of Nothing a source or quality cometh to be ; and out of the source or quality , a right life with understanding and senses or thoughts . 3. And yet we know the right Principle to be in the fires Original , in the fire-source or quality , which breaketh the substantiality and also the darkness . 4. Thus we acknowledge and understand , First , the Essence and property of the Fire for a Principle ; for it maketh and giveth the Original , of Life ; and of all mobility , also the strong might of the fierce wrath . 5. Secondly : We understand and acknowledge that also for a Principle . First , which can dwell in the fire , unapprehended by the fire : Secondly , which can take away the might of the fire : And thirdly , can change the fires quality or source into a Meek love . Fourthly , which is omnipotent over all . Fifthly , which hath the understanding , to break the Root of the fire ; And out of the fire to make darkness , and a dry hunger and thirst , without finding any case or refreshment as the Hellish quality or source is . 6. This is the Abyss wherein the substance is * spoiled ; where death domineereth with its sting , as a spoiled or faintened Poyson . 7. Wherein really there is an Essential Life , but it hateth and is at enmity with it self , where the right fires kindling is not attained ; but onely appears as a flash without blazing . 8. And thus we give you to understand , that in the Eternal there are no more but two Principles , viz : one is the burning or blazing fire , which becometh filled with the Light ; the Light giveth it its property ; so that out of the burning source or quality , an high Kingdom of Joy cometh to be . 9. For the Anguish attaineth the Liberty , and so the burning fire continueth onely to be a cause of finding the Life and the Light of the Majesty . 10. The fire , taketh into it self , the Lights property , viz : the meekness , and the light taketh into it selfe the fires property : viz : the Life , and to find it self ; and the second Principle is understood in the Light , or to be the Light. 11. But the Essential substantiality , out of which the Fire burneth , continueth Eternally a Darkness , and a source or quality of fierce wrath ; wherein the Devil dwelleth . 12. As ye see plainly , that the fire is another thing then that out of which the fire burneth . 13. Thus the Principle consisteth in Fire , and not in the Essential source or quality of the Substantiality . 14 , The Essential source or quality , is the Center of Nature , the cause of the Principle ; but it is dark , and the fire shining . 15. And here is rightly shewn you : how , the breaking of the fierce wrath , viz : of the Death : and the Eternal Liberty out of Nature , both together ; are the Cause of the shining . 16. For , Therefore is the Wonder-spirit of the Abyss , desirous , viz : that it might become shining ; and therefore it bringeth it self into source or quality , that it may perceive and find it self , and that it might manifest or reveal its wonder in the source or quality , for without source or quality there can be no Manifestation or revelation . 17. Now understand us further , thus : The source or quality , viz : the fierce wrath hath no right substantiality , but the harsh fierce wrath is the substantiality of the sting , wherein it sticketh or stingeth . 11. And the Anguish , together also with the fire , are or make also no right substantiality , but it is onely such a Spirit ; yet the one must be thicker then the other , else there w●uld be no finding . 19. As , viz : the harsh astringency maketh thick and dark , and so the bitter sting findeth the Anguish , in the harsh dark property ; as in * Matter ; for if there were no Matter , there would be no spirit or finding . 20. The Abyss findeth it selfe in the harsh astringent darkness , but it breaketh open the darkness , and goeth forth out of the harsh darkness , as a spirit , which hath found it selfe in the anguish-source or quality . 21. But it leaveth that hard Matter of the darkness , wherein it found it selfe ; and goeth in into it selfe , again into the Liberty , viz , into the Abyss , and dwelleth in it self ; thus must the source or quality , be its sharpness and finding ; and is to it also a kindling of its Liberty . viz : of the Light ; wherein it seeth it selfe what it is . 22. And thus now it desireth no more for it selfe , but the source or quality , but modelleth it self , and seeketh or seeth it self according to all Forms . 23. And every form is desirous to find and to manifest or reveal it selfe ; and thus also every form findeth it selfe in it self , but yet goeth with the desiring out of it self , and setteth it self there represented as a figure or Spirit ; and that is the Eternal wisdome , in the Colours wonders and virtues , and yet is not particular but all totally universally ▪ yet in infinite forms . 24. These forms , have with the moving of the first willing , which is called Father , incorporated or corporised themselves into Spirits , viz : into Angels , that so the hidden substance might perceive , and find and see it self in Creatures , and that there might be an Eternal sport or Scene in the wonders of Gods wisdom . 25. And thus we understand further , the substantiality of the Light-world , which really is a right substantiality ; for no right substance can consist in fire , but the Spirit onely of the Substance . 26. But the fire causeth the substance ; for it is a hunger , an Earnest desiring , it must have substance or it extinguisheth . 27. Vnderstand this as followeth . The meeknese giveth , and the fire taketh : the Meekness is a going forth out of it self , and giveth a substance , of its likeness , every form out of it self . 28. And the fire devoureth that , yet it giveth the Light out of it : it giveth that which is more Noble then what it had devoured , it giveth Spirit for substance . 29. For it devoureth the Meek munificence or well doing , that is , * the water of Eternal Life : but it giveth the spirit of Eternal Life ; As ye see , that the Wind goeth out of the fire , as also the Air , viz : the right spirit out of the fire-life . 30. Thus understand our Minde aright : God the Father , is in himselfe , the Liberty without or beyond Nature ; but maketh himself manifest in Nature through the Fire , the fiery Nature is his property . 31. But he is in himself the Abyss , wherein there is no feeling of any source quality or pain . 32. But yet bringeth his desirous willing , into source or quality , and Createth to himself in the source or quality , an other or second willing to go out of the source or quality again into the Liberty without or beyond the source or quality . 33. That same second will is his Sonne , which he generateth out of his own Eternal willing from Eternity . 34. Which he bringeth through the breaking open of the source or quality of Death , viz : through the Earnest severity of his fierce wrath , forth , Through the fire . 35. That very second will , viz : the Sonne , of God the Father ; is , that which breaketh or destroyeth Death , viz : the stern dark source or quality , which kindleth the fire , and goeth forth through the Fire as a thining Lustre or Glance of the fire , and filleth or satiateth the first willing , which is called Father . 36. For , the Glance is also as a thinne as a Nothing or as the will which is called Father , and therefore it can dwel in the Liberty , viz : in the Fathers Willing , and maketh the Father , Light , clear , bright , amiable , friendly , for it is the Fathers Herts oder Barmhertzigkcit . Heart or Mercifulness . 37. It is the Fathers substantiality , it filleth or satiateth the Father in all places , though indeed there is no place in him , no beginning nor End. 38. Understand us further , thus , The Fathers fire , devoureth the Meek substance , viz : the water-source or quality of Eternal Life into it selfe , into the fires owne Essence , and meekeneth it selfe therewith . 39. There must the substantiality in the fire , as it were dye , for the fire devoureth it into it self , and Consumeth it . 40. * And giveth forth out of the Consumingness a living richly Joyful spirit ; and that is the Holy Spirit ; which thus goeth forth from the Father and the Sonne , into the Great Wonder of the holy substantiality , and openeth the same perpetually and Eternally . 41. Thus the Deity is an Eternal Band , which cannot cease or pass away ; and thus it generateth it self from Eternity and the first is continually also the last , and the last again the first . 42. And thus understand the Father to be the fiery world ; the Sonne , the Light and power-world ; and the holy spirit , to be the Life of the Deity , viz : to be the outgoing driving Power ; and yet all is but ONE God. 43. As the Fire and the Light , together with the Aire , are but one onely Substance ; but yet divideth it self into Three parts ; and none can subsist without the other ; for , the fire , is not the Light , also not the wind , which goeth forth out of the Fire . 44. Each hath its office , and Each hath its own Substance in it self ; and yet each is the others life , and a cause of the others life . 45. For the Wo●●●●loweth the fire up , else it would be stifled in its fierce wrath ; 〈◊〉 would fall into the dark death , even as the stifling is the true 〈◊〉 ; wherein the fire of Nature extinguisheth , and no more draw ●●●bstance into it . 46. Of all thi●● have a good similitude in the outward World , in all Creatures ; she● 〈◊〉 every Life , viz : the Essential Fire-life , draweth substance to 〈◊〉 ●hat is its food to Ear. 47. And the fire of its life , consumeth the substance , and giveth forth the Spirit of the power out of that which is consumed ; and that is the life of the Creature . 48. And you see doubtless very rightly , how the Life ariseth out of Death : it becometh no Life , unless it break that * out of which the Life should go fort● ; it must also go into the Anguish Chamber into the Center and must reach to attain the fire-flash in the Anguish , else there is no Kindling . 49. Although the Fire be manifold , and so also the Life ; yet , out of the greatest Anguish existeth also the greatest Life , as out of a right Fire . 50. Thus dear children of God in Christ , we give you our knowledge and * entent to ponder of . We mentioned in the beginning , that we would shew you concerning the Death of Christ . First , wherefore Christ must have dyed : and secondly , wherefore we must dye also : and Thirdly , rise again , in Christ . 51. This you see now in this description very clearly ; and understand our Great Misery , that it hath been necessary for us , that the word or Life of the Holy Light-world is become a Man and hath generated us anew in himselfe : whosoever understandeth nothing here , he is not generated or born of God. 52. Do but see into what Lodging Adam hath introduced us ; He was an extract of all the Three Principles , a total similitude according to all the Three-worlds , and had in his Mind and Spirit the Angelical property in him . 53. He was introduced into the holy power and substantiality , viz : into Paradise , that is , the divine substantiality , he should have eaten of divine substantiality , and have drunk the water of Eternal Life after an Angelical Manner ; as in the Book of the Threefold Life hath been mentioned at large . 54. But he lost the divine substantiality , and the Angelical property , and Imagined into the out-birth , viz : into the Kingdom of the Earthly source or quality , which the Devil had kindled in his Fall : He turned his Eyes out from God into the Earthly * God , out from the divine Light , into the light of this world . 55. Thus he became captivated , and remained in the Earthly source or quality ; and so he fell into the Earthly Corruptible source or quality , which ruleth in him , and filleth him ; it putteth a body on to him , and breaketh or destroyeth it again : and swalloweth it up into its own Essence , into its Essential Fire . 56. But being the soul was breathed in , out of the Spirit of God , viz : out of the Eternal , into Man , so that the soul is an Angel , therefore hath God assumed the same to himself again . 57. And the power of the holy Light-world , viz : the Heart of God is entered into the humane Essence , which lay shut up in death , into the anguish Chamber of our Misery . 58. He hath gotten into himself a soul out of our Essence , he hath taken our Mortal Life into himselfe , and introduced the soul through death , through the Earnest severe fire of God the Father , into the Light-world : hath broken or destroyed death which held us captive , and unshut the life . 59. Now it may not nor cannot be otherwise ; w●osoever will possess the Light-world : must enter in through the same path , which he hath made , he must enter into the death of Christ , and so in Christs Resurrection he entereth into the Light-world . 60. Even as we know , that the Eternal Word of the Father , which is the Fathers heart ; becometh generated from Eternity to Eternity , out of the fierce wrath of the Death of Darkness , through the Fathers Fire ; and is in himself the right Center of the Holy Trinity , and is out of himself , together with the outgone Holy Spirit , the Light-flaming Majesty or Light-world . 61. Thus also in like manner and property , must we with our Hearts , Senses or Thoughts and Minds , go forth out of the harsh astringent stern and Evil or malignant Earthliness out of our selves , out of the perished or corrupted Adamical Man , and with our earnest severe willing and doing slay him . 62. We must take upon us the Old Adams Cross , which hangeth to us , while we live ; and must upon and in the * Cross , go into the Center of Nature , into the Triangle , and be born anew again out of the anxious wheel , † if we will be Angels . 63. But seeing we were not able to do this ; therefore hath Christ given himself into that ve●ry Center of the fierce wrath , and broken the fierce wrath , and extinguished it with his Love. 64. For he brought heavenly divine substantiality into that very fierce wrath into the Center of the Anguish-Chamber , and extinguished the souls anguish-fire , viz : the fierce wrath of the Father of the fiery world in the soul : so that thus Now , we fall no more * home to the fierce wrath . 65. But when we give up our selves into the Death of Christ , and go forth out of our selves , out of the Evil Earthly Adam ; then we fall in Christs death into the Path or way , which he hath made or prepared for us , we fall into † the Bosome of Abraham ; that is into Christs Armes , who receiveth us into himself . 66. For , the Bosome of Abraham , is the * unshut light world in the death of Christ ; it is the Paradise ; wherein God Created us . 67. And now the Matter lyeth in this , Not that we be Lip-Christians or Mouth-Christians , and pourtray and represent Christs death before us , and remain wicked in heart , spirit , and soul , but that we very Earnestly with Mind and Thoughts , with willing and doing , go forth out of the evill Inclinations or Injections , and strive and fight against them . 68. And though they evidently cleave and hang to us ; yet we must daily and hourly slay that ev●● Adam , as to his willing and doing ● we must do , that which we would not willingly do . 69. We * must deny our earthly Evil life it self , and put on Christs life in us , and then † the Kingdom of Heaven suffereth violence , and the violens take it to themselves , as Christ said . 70. Thus we become impregnated with the Kingdom of Heaven , and enter thus into Christs death † with the living Body , and receive the Body of Christ , viz : the divine substantiality , we carry the Kingdom of Heaven in Us. 71. And thus we are Christs ▪ Children , Members , and heirs in Gods Kingdom , and the express reflex Image of the Holy divine World , which is God the Father Sonne and Holy Spirit ; and the same Holy Trinitys , substantiality . 72. All whatsoever becometh generated and opened out of the wisedom or substantiality , is our Paradise ; and nothing dyeth to or in us , but onely the dead Adam , the Earthly , Evil one , whose willing we here nevertheless , have continually broken and destroyed , to whom we are become Enemies . 73. * Our Enemy onely departeth from us , he must go into the fire , understand , into the Essential fire , viz : into the Four Elements , and into the Mystery , and must at the End of this Time , be tryed through the fire of God ; and our † Wonders and Works must be presented to us there againe ; whatsoever the Earthly Mystery hath devoured and swallowed up into it self , that it must give up again into the fire of God. 74. And yet not such an Evil [ one , or substance ] † but the fire of God devoureth ‖ the Evil , and giveth us such a one for it , as we here in our Anxious seeking , have sought or desired . 75. For , as the fire deuoureth the substantiality , but giveth Spirit for substance ; so shall our Works in the Spirit and Joy out of the fire of God be presented and set before us as a clear fair Looking-Glass , like the wonders and wisdome of God. 76. Let this be manifested or revealed to you dear Children , for it is become highly known ; suffer not your selves to be so tickled with Christs death , and to pourtray or paint the same before you as a work , done , and that it is enough for us , when we know and believe that it is done for us . 77. What doth it avail me , that I know a Treasure lyeth hid deepe● and that I dig it not out ; it availeth nothing to Comfort and flater in hypocrisy , and with the Mouth to give good words and fine babling ; but yet keepe Wickednesse in the soule . 78. Christ saith , * Ye must become born anew , or else ye will not see the Kingdom of God : † we must Convert and become as a Child in the Mothers body or womb , and be generated or born out of divine substantiality . 79. We must put a New Garment on to our soul ; viz : the Mantle of Christ , the Humanity of Christ : else no flattering Hypocrisie availeth . 80. It is all Lying which the Mouth-Cry , saith , which pourtrayeth Christ before our Eyes , as that he hath done it for us , and that we should onely comfort our selves with it , and thereupon do walk in the old Adam , in Covetousness , high-mindedness , and falshood , in the Lusts of Evil and Maliciousness ; it is the Antichristian deceit of the false Spiritualty or Clergy ; of whom the Revelation warneth us . 81. It all availeth nothing , that we flatter our selves , and tickle our selves with Christs suffering and Death : we must enter into it ; and be like or * conformable to his Image , and then is Christs suffering and death profitable to us . 82. † We must take his Cross upon us , and follow him , quench the Evil Lusts and slay them ; and alwaies readily and earnestly will and desire that which is well ; and then we shall plainly see , what Christs foot-steps are . 83. When we shall strive and * fight against the Devill the Old Adam , and the Evil world , against Earthly reason which desireth onely pleasure and voluptuousness , then Christs Cross becometh rightly laid upon us ; for the Devil is it , the world is it , and our Evil Adam is it , that we must fight against : all these are our Enemies . 84. And there must the New Man stand as a Champion , and fight in the Footsteps of Christ . 85. O how innumerable many Enemies will he there awaken and stirre up , which will all fall upon him : and this may indeed be called fighting for the Thorney victorious Garland or Crown of Christ , as a Conquerour , and yet onely be continually despised , as † one that is not worthy to live upon the Earth . 86. This may indeed be called ; standing in the Battle , and Faith or Believing ; where outward reason saith clearly No , there it is Good to set Christs suffering & Death in the fore-front , and to present , and set it before the Devil the World and Death , together with the Earthly Reason , and not * despaire , or give over as a desperate Coward . 87. For , here it is for an Angels Crown , either to be an Angel or a Devil . 88. We must in trouble and affliction become New born , for it costeth much to wrestle with Gods anger and to vanquish the Devil : if we had not there Christ by and with us , we should loose the Battel . 89. A small handful of skill and knowledg , will not do it , that we know this , and tickle our selves with Gods Grace , and make God a Cover for our sinnes , that so we may stick and finely Cover the wickednesse and Vizard of the Devill under the sufferings of Christ . 90. O No! The wicked one must be destroyed in Christs sufferings and Death : he must not be a wicked one , if he will be a child , be must become an Obedient Sonne , he must labour in the sufferings of Christ , and walk in the footsteps of the Truth righteousnesse and Love ; he must , do , not , know , onely . 91. The Devil knoweth it also well , what doth that avail him ? The Practice must follow , else it is but falsehood and deceit . 92. Hypocritical dissembling Reason saith , Christ hath done it . we cannot do it . Very right ; he hath done , that which we could not do : he hath broken and destroyed Death , and brought or restored Life again ; what will that avail me , if I enter not into him . 93. He is in Heaven , and I in this world , I must enter into him in his way and passage that he hath made for us , Else I remain without . 94. For , he saith ; * Come to me all that are weary and heavy laden , I will refresh or quicken you ; take my yoak upon you , and learn of me , for I am meek and lowly of Heart , and so you shall find rest to your souls . 95. In his path or Passage we must enter in to him ; we must † doc good for Evil , and love one another , * as he did us , and gave his Life for us : If we do thus , then wee quench Gods Anger also in our Neighbour . 96. Wee must give good example ; not in crafty subtilty , slights and designes , but † in Simplicity , with a good will and Heart . 97. Not as a dissembling hypocritical whore , which saith ; I am a Virgin , and dissembles in outward Modesty , but yet is a whore in her heart : all must be in very Earnest Sincerity . 98. Rather have no Money nor Goods , also loose temporal Honour , reputation and power , then Gods Kingdom . He that * findeth God hath found all : He that looseth him hath lost all : He hath lost himself . 99. O. How very hardly doth it come to pass to break the Earthly will ; Come but to this Dancing Ring , thou wilt afterwards no more , need to ask , after the footsteps of Christ , thou wilt see them very well . 100. Thou wilt well feele the Cross of Christ ; thou wilt well feel Gods Anger , which otherwise finely resteth and sleepeth in the Old Adam , till thou finely fattenest him with dignities , and then he giveth thee thy Kingdome of Heaven which thou hast here sought after . The Sixth Chapter . Of our Death . Why we must Dye ; Notwithstanding Christ dyed for us . CITATIO PRIMA , The First * Citation . 1. ODear Flattering Hypocritial Reason , come hither to this Feast . Hither we have invited you all , both the knowing and the Ignorant ; all you that would see God : it is a hard S●al and a fast Lock , to open , think upon it , it concernes you all . Reasons , Objection . 2 , Reason saith ; was not God Omnipotent enough ; to forgive Adam his sinne ; but that first God must become Man , suffer , and permit himself to be put to Death ? What pleasure hath God in Death ? 3. Or if he would needs redeem us in such a way ; wherefore seeing Christ hath redeemed us , must we , then , also dye ? Answer . 4. Dance here dear Reason ; Guess , till thou hittest it : be a Doctor here , and know nothing , be Learned and also Dumb or Mute . Wilt thou not , but thou must , unless thou comest to this School , understand , the School of the Holy Spirit . 5. Who is here that can unshut this ? Is it not that * Closed or shut book of him that sitteth upon the Throne or seat in the Revelation of Jesus Christ ? 6. Then saith the Hypocrite , we know it well ; therefore say I , I have not heard it from them , nor read it in their Writings , they have also forbidden me this seeing ; and have shot a Sinne-Bolt upon it , and imputed or accompted it for sinne , to them that seek such things , or desire to know them . 7. Hereby hath the fair Woman continued finely Covered : O how hath Antichrist been able to sport and act its Scene under this Covering . 8. But it shall stand open , against the will of the Devil and of Hell , for the time is born ; the Day of the bringing again or Restauration breaketh , that it may be found what Adam lost . 9. The Scripture saith ; * We are Dust and Ashes , that is very right : we are dust and Earth . 10. But now it may be asked . Whether God made man out of Earth ? That , Reason will maintain ; and prove it out of Moses , whom yet they understand not ; neither doth the proof afford it , but affordeth much more , that Man is a Limus , that is , an Extract out of all the Three Principles . 11. If he is to be a similitude of Gods substance , then he must needs be proceeded out of Gods substance , for that which is not out of the Eternal , that is not permanent . 12. All that which beginneth , belongeth to that out of which it is gone forth ; so that if it be proceeded forth barely out of the Earth ; then we are of the Earth , what then can blame us that we do so as the Earths property driveth and willeth . 13. But if there be * a Law in us , that blameth , checketh or accuseth us , that we live Earthly ; then that it selfe is not Earthly ; but it is out of or from that , to which it directeth and draweth us : viz : out of the B●ernal , whither it also draweth us : and † our own Consciences blame or accuse us before the Eternal , that we make and do that which is against the Eternal . 14. But if we give our selves up to that which draweth us into the Eternal , then must the other that draweth us into the Earthly break or Corrupt , and enter into that into which it willeth , viz : into the Earth , into which it draweth us , and that willing which we give up into the Eternal , that the Eternal receiveth in . 15. Being God hath Created man in a substance , to be therein Eternally , viz : in flesh and Blood : therefore of necessity , to that willing , which giveth it selfe up into the Eternal , must such flesh and blood be put on ; as it was , when God Created it in Paradise in the Eternal . 16. Whereby then we clearly known , that God hath not created us in such flesh and blood , as wee now beare upon us , but in such flesh and blood ; as , to the willing in the New birth , is put on . 17. Else it would instantly before the Fall have been Earthly and Corruptible : what should my Conscience blame or accuse me for that , wherein God had Created me ? Or what should it desire other then what it was in its own substance ? 18. Thus we necessarily find it clear , that there is yet another substance in our flesh , which groaneth , sigheth and panteth after that , which yet now , is not . 19. Being then that it sigheth and panteth after that which ye now is not , therefore it must needs have been so in the beginning of its being and substance , else there would be no sighing or longing in it after another thing . 20 For , we know , that Every substance sigheth after that , out of which it had its first Original ; and so our will sigheth after such a flesh as God Created , which may subsist in God , not after an earthly transitory one , in source and quality , but after a permanent one without source or quality . 21. Whereby we clearly understand , that we are gone forth out of the Eternal into the Corruptible , that we have attracted or contracted the Matter to the * Limus , and are become Earth , where●s yet God had extracted us out thereof as a Mass , and introduced his Spirit thereinto with the Eternal . 22. For , Adams Imagination , hath drawn the Earthly source or quality of the Stars and Four Elements into the Limus , and the Stars and Elements have drawn in the longing Malady of the Earth ; and thus the heavenly Matter , of the heavenly Flesh , became Earthly . 23. For , the Spirit of God , which was breathed in from the Word Fiat into the Limus , out of Gods Heart , which had heavenly substantiality , heauenly flesh and blood on it , that should rule Adam according to the heavenly divine property . 24. But being the Devil , when he sat in Heaven had infected the Limus , so , now he did to it also , this wickedness , and infected it with his Imagination , so that it began to Imagine or long after the perished Malady or seeking of the Earthly source or Quality , whence he became captivated by the Kingdom of this perished world , which drew in , into the Limus as a Lord. 25. And Now the Image of God became perished , and fell into the Earthly source or quality . 26. But being the heavenly Spirit was in the perished Earthly * Sulphur , the heavenly glance of the divine Fire , could not so subsist in the burning ; for the Eternal fires Light subsisteth in the Liberty , without or beyond the source or quality . 27. But being the water of the Liberty , which was the food of the Eternal fire , became Earthly , that is , filled with Earthliness , and that the Meek love became infected with the Earthly evil Longing and Malady . 28. Therefore could not the Eternal fire burn , also give no Light ; but it † Glowed thus in the Earthly flesh , as a damped fire , that cannot burn for mo●sture . 29. That very fire * Gnaweth us now , it alwaies blameth or accuseth us , and would fain burn , and receive heavenly Substantiality , therefore it must devour and swallow up the earthly source or quality into it selfe , viz : the Earthly Imagination , wherein the Devils longing Malady , mixeth it slfe . 30. Thus , it also becometh Evil , and draweth us Continually to the Abyss , into the Center of Nature , into the Anguish-Chamber , out of which it went forth in the Beginning . 31. Thus thou seest O Man what thou art ; and whatsoever thou further makest out of thy selfe ; that thou wilt be in Eternity ; and thou seest wherefore thou must break Corrupt and dye ; for the Kingdom of * this world passeth away . 32. Yet thou art not in thy outward substance , so potent to continue in that Kingdom , even to its Eternity : but thou art impotent or weak therein , and lyest meerly therein , in a Constellation or Astrum , which hath the Configuration or Course ; wherein thou in flesh and blood or the Earthly substance in the Mothers body or Wombe art flown forth . 33. Thou art so impotent or weak in the outward life , that thou canst not prevent thy Constellation or Astrum , thou must go into the Corruption or breaking of thy Body , when the Constellation leaveth thee . 34 And there thou seest undeniably what † thou art , viz : Dust of the Earth : Earth full of stincking rottenness , even while thou livest ; a dead Carcass , while thou yet livest . 35. Thou livest to the * Configuration and Elements , they rule and drive thee according to their property : they give thee employment and Art : and when their Seculum , time or season or period , is run about , that thy Constellation , under which thou wert Conceived and born to this world , is finished , then they let thee fall away . 36. And then thy body falleth home to the four Elements , and thy spirit which leadeth thee , to the Mystery ; out of which the Astrum or Configuration became generated , and wilt be here reserved to the Judgement of God , where God will prove and try all through the fire of his Might . 37. Thus thou must Moulder away and become Earth , and a Nothing , all but the spirit which is proceeded out of the Eternal , which God introduced into the Limus : therein consider what thou art , even a handful of Earth , and a source or quality-house or tormentive Workhouse of the Stars and Elements . 38. Wilt thou not have thy soule or Eternal Spirit which is given thee from the Eternal highest Good ; here in this time , kindled again in the Light of God , so that it becometh born again in the Light , out of the divine substantiality ; then it falleth in the Mystery to the Center of Nature , viz : home again to the first Mother , into the Anguish Chamber of of the first four forms of Nature . 39. There it must be a Spirit in the dark anguish source or quality , with all Devils , and devour that which it hath in this world introduced into it selfe ; that will be its food and life . 40. But being God would not have it thus with man his similitude and Image , therefore he himselfe is become that , which poor Man was come to be , after that he was fallen out of the divine substantiality out of Paradise : that he might help him again , so that Man hath in himself the Gate of Regeneration , that he can in the souls fire * become born again in God. 41. And that the same souls fire draw into it selfe divine substantiality again , and fill it selfe with the divine Love-source ; from which , the divine Kingdom of joy becometh born again ; and that the souls fire bring forth the Holy spirit again , as is afore mentioned . 42. Which went forth out of the souls fire , and that the Adamical flesh might draw back the ungodly willing , so that the poor soul might not be filled again with the Earthly and devillish Longing Malady . The Gate of the New-Man . 43. This is now to be understood thus , God is become Man and hath introduced our humane soul into the divine substantiality again in Christ : that eateth again of the divine substantiality , viz : of the love and meekness , and drinketh of the water-spirit of Eternal Life , out of the Eternal wisdome , which is the fountaine of divine substantiality . 44. That same soul of Christ , hath gotten divine heavenly flesh and Bloud on it , together with the word which is the Center of the Light-world , which therein Imagineth or longeth after the poor Captive Souls , that very Word dwelleth in the divine substantiality , and in the virgin of Wisdom . 45. But * came into Mary , and took our own Flesh and Bloud into the divine substantiality , and brake and destroyed the power which held us captive in the anger of Death and of the fierce wrath , on the Cross , viz : in the Center of Nature of the Original in the Fathers Eternal willing to Nature , out of which our soul was taken . 46. And kindled in that same Essence , viz : in the souls dark fire , the burning Light fire , again , and brought the other or second willing of the soul through the fire of God , viz : quite forth out of the Original , into the burning white clear bright Light. 47. And when Nature in the soul found this , it became richly full of Joy , it brake Death in pieces , and sprouted with Gods power forth into the Light world , and made out of the fire a Love-desire , so that in Eternity no fire more is perceived or known , but a great and strong will in the Love , after its sprouts and branches , viz : after our souls . 48. And this is that which we say : God thirsteth after our souls : * He is become our stock , we are his sprouts and branches . 49. As a stock alwaies giveth its sap to the Branches , so that they live and bear fruit , to the Glory of the whole Tree : so doth also to us , our stock the † Lord JESUS CHRIST in the Light world , which hath manifested himself in our souls , he will have our souls , viz : * his Branches . 50. He is entered into Adams place or sted , who hath destroyed us : he is become Adam in the Regeneration . 51. Adam brought our souls into this world into the Death of the fierce wrathfulness : and he brought our soul , out of Death through the Fire of God , and kindled it in the Fire again , so that it attained the shining Light again , whereas else it had continued in the Dark Death in the Anguish source or quality . 52. And now at present it lyeth * onely , in our selves Entering in , that we onely follow after in the same way , which he hath made . 53. We need onely to cast our Imagination and Total willing into Him , which is Called Glauben , Believing or Faith ; and to oppose the Old Earthly willing , and so we conceive or receive the Spirit of Christ out of the Regeneration ; which draweth heavenly substance into our soules , * viz : Christs heavenly flesh and Bloud . 54. When the Soul tasteth that , then it breaketh through the dark Death in it self , and kindleth the Fire of Eternity in it selfe , out of which the shining Light of the Meekness burneth . 55. That same very Meekness , draweth the Soul again into it selfe , viz : the souls Fire , and swalloweth the same up into it selfe , and giveth forth out of the Death the Life and Spirit of Christ . 56. Thus that same Spirit , which goeth forth out of the Eternal fire , dwelleth in the Light world with God , and is the right Image of the Holy Trinity . 57. * It dwelleth not in this world , the body apprehendeth it not ; but the Noble Minde , wherein the soul is a Fire , that apprehendeth it , yet not palpably . 58. Indeed the Noble Image , dwelleth in the souls fire of the Minde ; but it hovereth therein , as the light in the Fire . 59. For , while the Earthly Man liveth ; the soul is continually in hazard or Danger ; for the Devil hath Enmity with † it , who continually casteth forth his streames with false and wicked Imaginations into the starry and Elementary spirit and reacheth or graspeth therewith after the souls Fire , and willeth continually to infect the same with Earthly devils longing and Malady . 60. There must the Noble Image defend it self against the Souls fire , and there it costeth striving and fighting for the Angels Garland , there riseth up often in the Old Adam , Anguish ; doubting and unbelief , when the Devil sets upon the soul . 61. O thou Cross of Christ , how heavy art thou ofentimes , how doth the heaven hide it selfe , but so the Noble Grain is sown , when that is sprung up , then it bringeth forth much faire fruit in Patience ; Thus every little sprout groweth in the soule , out of the divine wisedom . 62. It must all press forth out of the Anguish Chamber , as a sprout out of the root of the Tree , it is all generated in the anguish .. 63. ‡ if a Man will have divine knowledge , he must very many times go into the anguish-Chamber , into the Center ; for Every sparckle of the Divine Ingenium wit skil or understanding out of Gods wisedom , must become generated out of the Center of Nature ; else it is not permanent or Eternal . 64. It must out of the Eternal Ground , stand upon the Eternal Root , and so it is a Sprout in Gods Kingdome out of Christs Tree . 65. Thus we understand the Dying , what it is , and wherefore Christ must have dyed , and why we must all dye in Christs Death , if we will possess his Glory . 66. The Old Adam cannot do that , he must again into that out of which he is gone forth , he ‖ shall be tryed through the fire of God , and give up the * wonders again which he hath swallowed up . 67 * They must come again to Man , and appear to Man according to his will , so far as he hath here made them in Gods willing ; but so for as to Gods dishonour , so they belong to the Devil in the Abyss . 68. Therefore let every one look to it , what they here doe and make , with what Minde and Conscience he speaketh , doth and ●●nye seth ; it shall all be tryed through the Fire . 69. And what is capable of the Fire , that it shall devour , and give it to the Abyss in the Anguish ; † of that a man shall have loss and hurt , and shall want it in the other world . 70 Instead of having Joy that he was a * Labourer in the Vineyard of God ; he will be found to be a † sluggish servant . 71. Therefore will also the power Might clarity and brightnesse in the wonders of the divine wisdome in the other world be very unlike and different . 72. Many is here a wiched King , but in * the other world to come a swine-heard shall be preferred before him , in the Clarity brightnesse and Wisdome : the Cause is , his wonders wil be given to the Abyss , being they were Evil. 73. Behold ye dear Men , I shew ye a similitude of the Angelica● world , behold the flowery blossoming surface of the Earth , or the stars and Constellations , how † one Star , also one hearb excelleth another in power , virtue and beauty , also in the Ornament of its form : so also the angelical World. 74. For we shall be presented in a spiritual Flesh and Bloud ; not in such a * form or manner , as here . 75. The spiritual Body can go through Earthly stone , so subtile it is , else it were not capable of the Deity . 76. For God dwelleth without or beyond the palpable source or quality , in the Quiet still Liberty ; his own substance is the light and power of the Majesty . 77. Thus we must also have a power-body ; but truly and really in flesh and Bloud ; but therein is a Glance of the Tincture ; for the spirit it so very thin that it is unapprehensible by the Body , and yet is palpable in the liberty , Else it were a Nothing . 78. And the Body is much thicker then the spirit , that so the Spirit may lay hold of it and Eat it ; whence it maintaineth the spirit-Life in the Fire ; and giveth forth out of the Fire , the Light of the Majesty , and out of the Light , again , the Meekness in flesh and bloud , so that there is an Eternal substance . 79. Now if we thus finde and know our selfe ; then we see know and understand * what God is and can do ; and what the Substance of all substances , is . 80. And we thus find how altogether blindly , we are lead astray Erroniously , in that Men tell us very much of Gods will , and represent the Deity continually as some forinsik or strange substance , which is far of from us , as if God were some strange thing . 81. And did bear onely some inclinable will towards Us , and did forgive sinne out of Favour , as a King pardoneth one his Life , which had forfeited it . 82. But no! hearken ; It is not Hypocritical flattery and seeming Holiness , and to continue and abide wicked that is called for : but it is said ; we must become born out of God , or to be lost from God Eternally . 83. For , true Faith and Will must do it ; the will must earnestly enter into God , it must attain heavenly Substance , else neither singing , Ringing , Crying or flattering , or whatsoever it may be called , will avail . 84. God needs no service or Ministry : we should serve and Minister one to another ; and love one another , and give thanks to the Great God , that is , to lift up our selfe in one Minde and Consent into God , and make known his wonders ; to call upon his Name , and praise him ; that is the Joy in Ternario sancto , in the holy Ternary ; where the Eternal wisdome ; out of the praise , giveth forth Wonders , powers and sprouts . 85. Thus the Devils Kingdom becometh destroyed , and * Gods Kingdom cometh to Us , and his will is done : Else all is but humane Inventions , Traditions and doings , in the sight of God : an unprofitable thing , a flattery or Hypocrisie , and maketh no attonement or reconciliation , but onely leadeth a Man away from God. 86. Gods Kingdom must Come in us ; and his will be done , in us : and so we serve him aright ; when we † love him from our whole Heart , soul and all our powers , and our Neighbour as our selves ; this is the whole service of God which he accepteth of us . 87. What need we flatter our selves ; are we righteous ? then we our selves are Gods in the Great God ; and what we do then , God doth it in and through us . 88. If his Spirit be in us , why do we so very long take care about Gods service ; if he will do any thing , we should be willing and ready Servants , he must be the Workmaster , if a work be to please God. 89. Whatsoever is besides that , is Earthly built in the Spirit of this world : we build that for the outward Heaven , for the Stars and Elements which have their productions and wonders in Us , and for the Dark Devil ; whom we serve with works without the spirit of God. 90. Let this be said to you ; it is highly known , No work pleaseth God , except it proceed * from Faith in God ; flatter how thou wilt , yet thou labourest onely in this world , thou sowest in an Earthly field . 91. But if † thou wilt reape heavenly fruit , then thou must sow heavenly seed ; and if it cometh not to root in a strange field , then thy seed cometh to thee again , and groweth in thy own field , and thou wilt enjoy the fruit thy self . The seventh Chapter . Of Divine or Spiritual SEEING or Vision ; how in this World Man can have divine and Heavenly Substantiality or skill and knowledge : so that he can rightly speak of God : and how his seeing is . CITATIO SECUNDA . The Second * Citation . Or Invitation : of the Outward Reason of this world , in the Outward flesh and bload . 1. Question . OUtward Reason saith : How may a Man in this world see into God , viz : into another world ; and say what God is ? that cannot be : It must needs be a * Phantasy wherewith the Man tickleth and deceiveth himself . Answer . 2. Thus farre it cometh : it can not search further that it might rest● and if I stuck in that same Art , then I also would say the same ; for he who seeth nothing , saith nothing is there ; what he seeth , that he knoweth , and further he knoweth of Nothing but that which is before his Eyes . 3. But I would have the Scorner , and total Earthly Man , asked ; whether the Heaven be blinde , as also Hell , and God himself ? 4. Or whether there be also any seeing in the divine World ? whether also , the Spirit of God seeth , both in the Love-light-world , as also in the fierce wrath in the Anger-world in the Center ? 5. Doth he say , there is a seeing therein ; as indeed is very true , * then he should look to it , that he do not often see with the Devils Eyes , in his purposed Malice and wickedness ; when he long before medelleth and † frameth a thing to himself in his Imagination in false evil Maliciousness , to bring it to pass ; and seeth beforehand how he may and will Effect his wickedness . 6. Can he there see the wicked Malice before hand : why seeth he not also his wages and recompence beforehand ? 7. O no ; the Devil seeth with his Eyes and covereth the Punishment , that he may bring the Evil wickedness to pass . 8. If he would drive the Devil out , then he would see his great Folly which the Devil hath prompted him to . 9. He letteth him see the Evil , and lendeth him Eyes to do it withal , though the thing be farre off , and long before it be to be done : and yet is so blinded that he knoweth not that he seeth with the Devils Eyes . 10. In like manner the Holy or Saint seeth with Gods Eyes ; what God prepurposeth , that the spirit of God in the New Regeneration , seeth out of the right humane Eyes , out of the Image of God. 11. It is to the wise , a Seeing and also a Doing ; not to the Old Adam ; that must be a servant to it , that must * manage in the work , that which the New man , seeth in God. 12. Yet Christ saith † The Sonne of Man doth Nothing , but what he seeth the Father do , and that he doth also . 13. Now therefore is the Sonne of Man become our * House , into which we are entered ; he is become our Body , and his Spirit is our spirit . 14. Should we then in Christ , be blind , as to God ? The Spirit of Christ , seeth through , and in us , what he will ; and whatsoever he will , that we see and know , in him ; and without him we know nothing of God. 15. He doth divine Works , and seeth what and when he will , not when Adam will , when Adam would fain shed abroad his Malignant wickedness , with high-mindedness to be looked upon . 16. O , no : there he hideth himself : he seeth not , in us , in the light of Joy , in God ; but in the Cross and Tribulation , in Christs suffering and dying , in Christs persecution and Contempt , in great sorrow and Lamentation , into these he seeth , and letteth the Old Ass Crouch and bear the Cross , that is its Office. 17. But in the way through the Death of Christ , the New-Man seeth , into the Angelical world , it is to him much easier and clearer to apprehend , then the Earthly world ; it is done Naturally . 18. Not with Imagining , but with seeing Eyes ; with those Eyes which shall possess the Angelical World ; viz : with the Eyes of the souls Image . 19. With the Spirit which goeth forth out of the souls Fire , that Spirit seeth into heaven , that beholdeth God and the Eternity , and no other ; and that is also the Noble Image according to the similitude of God. 20. Out of or from this seeing hath this Pen written , not from other Masters , or out of Conjecture whether it be true or No. 21. Though now indeed a Creature is but a peece , and not a total entireness , so that we see onely in Part , yet it is searchable and fundamental . 22. But the wisdome of God , suffereth not it self to be written , for it is infinite or Endless , without Number and Comprehension * we know onely in Part. 23. And though indeed we know much more , yet the Earthly Tongue cannot lift it self up and say it , or bring it forth : It speaketh onely words of this World , and not words of the Inward World ; for the Minde reteineth them in * the hidden Man. 24. And therefore one alwaies understandeth otherwise then an other , all according as every one is indued with the wisdome ; and so also he apprehendeth , and so he expoundeth it . 25. Every one will not understand my writings according to my meaning and sense , indeed it may be not one : but every one according to his Gifts , for his † benefit , one more then another , according as the Spirit hath its property in him . 26. For , the Spirit of God is often * subject to the Spirits of Men , if they will that which is good or well , and seeth or looketh , after what , Man willeth ; that his good worke be not hindred ; but that every where , above all , Gods will or willing or desiring be done . 27. For , the Spirit which becometh generated out of the souls Fire out of Gods Meekness and substance , that is also the Holy Spirit : It dwelleth in the Divine Property , and taketh its seeing out of the divine property . 28. What is it now that is strange to or in us , that we cannot see God ? This world and the Devil in Gods Anger , it is , that we see not with Gods Eyes ; else there is no hinderance . 28. Now if one saith : I see nothing divine : he should consider , that Flesh and Blood together with the subtilty and Craft of the Devil , is a hinderance and Cover , to him , oftentimes , in that he willeth , in his high-mindedness for his own honour , to see God , and oftentimes , in that he is filled and blinded with the earthly Malignity . 30. * Let him look into the footsteps of Christ , and enter into a new Life , and yeeld himselfe to be under the Cross of Christ , and desire onely the Entrance of Christ , through Christs death , descention into Hell , and ascention into Heaven ; to the Father ; what shall hinder him : but that he must needs see the Father , and his saviour Christ , together with the Holy Spirit . 31. Should now the Holy spirit be blind , when he dwelleth in Man ? or write I this , for my own Boasting ? 32. Not so , but for a rule of Direction to the Reader : that he might forsake his Errour , and depart from the way of wickedness and abomination , forth into a holy divine substance , that he also with the divine Eyes might see the wonders of God , that so Gods will may be done . 33. To which End this Pen hath written very Much ; and not for its own honour , the pleasure and voluptuousness , of this lifes , sake , as the driver continually reproacheth us , that we do , and yet it remaineth onely to the Driver in the Anger of God , whom we would fain that he may have the Kingdom of heaven , if he might be but released from the Devil and the Earthly state and proud Longing Malady ; which make him blind . 34. Thus dear children of God ; you who seek with much sighing and Tears ; Let this be in earnest sincerity to you : Our seeing and knowing is in God : He manifesteth or revealeth to every one in this world , as much as he will , as he knoweth is profitable and good for him . 35. For he that seeth out of or from God , he hath Gods work to manage ; he should and must manage teach speak and do that which he seeth ; else his seeing will be taken from him ; for this world is not worthy of Gods Seeing . 36. But for the Wonders sake and the revelation of God ; it becometh given to many to see , that the Name of God may be manifested to the world ; which will also be a witness against all the Doings of the ungodly which pervers the truth into Lyes ; and despise the Holy Spirit . 37. For , * we are not our own , but his whom we serve in his Light. 38. We know nothing of God : He , God himself , is our knowing and seeing . 39. We are Nothing , that he may be all in us : we should be blind , deaf , and dumb , and know no Life in us , that he may be our Life and seeing , and our work may be his . 40. Our Tongue should not say ; if we have done any thing that is good ; this have we done but this hath the Lord in us , done : His Name be highly pr●ised . 41. But what doth this Evil world now ? If any say , this hath God in me done , if it be good ; then saith the world ; Thou Fool I thou hast done it : God is not in thee : thou lyest : Thus the Spirit of God must be their Fool and Lyar. 42. What is it then : or who speaketh out of the Blasphemous Mouth ? Even the Devil , who is an Enemy of God , that he may hide and Cover the work of God , that Gods spirit might not become known ; and that he may continue , Prince of the World even till the Judgement . 43. * Thus , When you see , that the World fighteth against you , persecuteth you , despiseth , slandereth you , for the sake of the knowledg and Name of God , then consider that you have the Black Devil before you : then sigh and long that Gods Kingdom may come to us , and the Devils sting may be broken or destroyed ; that * the Man through your longing , sighing and praying , may be released from the Devil ; And then you Labour rightly in Gods Vineyard , you prevent the Devil of his Kingdom and bring forth fruit upon Gods Table . 44. For in Love and Meekness , we become New Born out of the Anger of God ; in Love and Meekness we must strive and fight , in the Devils Thorny Bath , in this world , against him . 45. For , Love , is , his Poyson , it is a fire of Terrour to him , wherein he cannot stay : if he knew the least spark of Love in himselfe , he would cast it away ; or would burst himself therefore that he might be rid of it . 49. Therefore is Love and Meekness , our Sword ; wherewith we can fight for the Noble Garland under Christs Thorney Crown , with the Devil , and the World. 47. For , Love is the fire of the second Principle , it is Gods Fire ; The Devil , and the World , is an Enemy to it . 48. The Love , hath Gods Eyes , and seeth in God , and the Anger hath the Eyes of the fierce wrath in the Anger of God , that seeth in Hell in the source or Torment and Death 49. The World supposeth meerly , that a Man must see God with the Earthly and Starry Eyes ; it knoweth not , that God dwelleth not in the outward , but in the Inward . 50. And if then it seeth nothing admirable or wonderful in Gods children , it saith● O , he is a Fool , he is an Ideot , he is Melancholly ; thus much it knoweth . 51. O , hearken Sir , I know well what Melancholly is ; I know also well what is from God : I know them both , and thee also , in thy blindness ; but such knowledge , costeth not Melancholly , but a victorious wrestling . 52. For , it is given to None without wrestling ; unless he be a limit or Mark chosen of God ; otherwise he must wrestle for the Garland . 53. Indeed many a Man is chosen to it in his Mothers body or womb ; as John the Baptist , and others more , apprehended in the Covenant of Gods Promise , who are alwaies a Limit , or Mark of a Seculum or highest Pitch of an Age , who are born with the time of the Great Year , and are Chosen to open and disclose the wonders which God entendeth or purposeth . 54. But , * not all out of the Limit or Mark ; but Many of them out of their Zealous seeking ; for , Christ saith , † Seek and you shall find , knock and so it will be opened unto you : also ‖ Whosoever cometh to me those I will not reject or cast out . Also , * Father , I will that those , whom thou hast given me be where I am : that is , that those who are born out of Christ with the New man ; be , in God his Father . Also , * Father , I will that they see my Glory which I had before the foundation of the World. 55. Here lyeth the seeing , out of Christs spirit , out of Gods Kingdome , in the power of the Word , of the substance the Deity , with the Eyes of God : and not with the Eyes of this World , and of the outward Flesh . 56. Thus thou blind world , know wherewith we see , when we speak and write of God , and let thy false Judging alone : see thou with thy Eyes , and let Gods Children see with their Eyes ; see out of or from thy Gifts , let another see out of or from his Gifts . 57. * As every one is Called so let him see ; and so let him walk or Converse ; for we Manage not all one and the same Conversation ; but every one according to his Gift and Calling to serve Gods honour and Wonders . 58. The Spirit of God suffereth not it self so to be tied or bound up , as outward Reason supposeth , with its Decrees Cannons and Councils , whereby alwaies one Chain of Antichrist is linked to another , that Men will Judge above Gods Spirit , and Maintain and hold their * Conceipts or opinions to be Gods Covenant ; as if God were not at home in this world , or as if they were Gods upon Earth ; and moreover what they will Believe , they establish with an Oath . 59. Is not this a work of Folly , to bind up and tie the Holy Spirit with his Gifts of wonder , to an Oath ; he must Believe what they will , and yet they know him not , also they are not born of him ; and yet they make Lawes what he shall do . 60. I say , that all such Covenants and binding is Antichrist and unbelief , let it seem or flatter how it will : Gods Spirit on the Contrary is unbound , he goeth not into such a Covenant or Band , but he appeareth freely , to the seeking humble lowly Minde , according to his Gift , as he his * inclined . 61. He is also even very subjected to it , if it do but Earnestly desire him ; what then would that ‖ Covenant in humane wit and prudence of this world , do , if it did belong to the honour of God ? are not all † Covenants generated out of self Pomp state and Pride . 62. Friendly Conference and Colloquy together is very Good and necessary , that one present or impart his Gifts to the other ; but the Covenants or Institutions are a false or wicked chain against God. 63. God hath once made one Covenant with us , in Christ , that is enough in Eternity : he maketh no more ; He hath once taken Mankind into the Covenant , and made a firm Testament with or by Death and Blood ; there is enough in that , we justly rest satisfied in that , and cleave to this Covenant . 64. * Note we ought not dare to dance so Boldly and audaciously lewdly about Christs Cup , as is done at present ; else it will be takeh away ; as is done to the Turks . 65. There is a very great earnest severity at Hand , such as hath not been since the beginning of the World : Let is be said to you , it is become known : the Antichrist shall stand * Naked . 66. But look to it , that you become not thereby the worse † for the Axe is put to the Tree : the ‖ Evil Tree shall be hewn down , and cast into the Fire ; the time is near ; let none stick or hide himselfe , in the Lust of the Flesh . 67. For , it avalleth nothing , that any know how he should be New-born , and set continueth in the Old skin , in the pleasure and voluptuousness of the Old Man , in Covetousness , high-mindedness , unrighteousness , in unchastity , immodesty , and in a dishonest or scandalous wicked life ; † such a one is dead while he liveth , and sticketh in the Jaws of Gods Anger , their knowledg will accuse and Condemn them at the Judgement . 68. If he receiveth the word of knowledge and conceiveth it , so that God giveth him to know it , that it is the right way to Life ; then he must presently be a door of the word , and go forth from the Evil or wickedness ; or else he hath a heavy Judgement upon him . 69. What is he better then the Devil , who * also knoweth Gods will , but yet doth his own Evil will : one is as the other , neither Good , so long till he becometh a doer of the Word ; and then he walketh in Gods way , and is in the Vineyard in Gods Labour . 70. The Hypocritical Babel teacheth now at present ; that our works merit Nothing , Christ hath delivered us from Death and Hell : we must onely Believe and so we are righteous . 71. Hearken O Babel ; † The servant who knoweth his Lords will , and doth it not , shall suffer many stripes : a knowing without doing , is just as a fire which glimmereth but cannot burn for moisture . 72. Wilt thou that thy divine Faiths Fire should burn , then thou must blow it up , and put off from Thee the Devils and the worlds Moysture ; thou must enter into the Life of Christ . 73. Wilt thou be his Childe , then thou must enter into his house : and manage his work , else thou art out of it without , and an Hypocrite * who beareth the Name of God in vain or unprofitably ; † thou teachest one thing and dost another , and testifiest thus , that Gods Judgement is right concerning thee . 74. Or , what pleasure hath God in thy knowing , when as thou stil continuest wicked ? dost thou suppose he will accept thy Hypocrisie ? 75. That thou Cryest to him : Lord ! give me a strong Faith in the Merits of thy Sonne Christ : that he hath satisfied for my sinnes : supposest thou , that , that is enough ? 76. O Sir , no , hearken : * thou must enter into Christs Suffering and dying , and be born a second time out of his Death ; thou must become a Member in and with him ; thou must constantly Crucifie the Old Adam ; and alwaies hang upon Christs Cross , and must become an obedient Child , that alwaies hearkeneth what the father saith , and alwaies would fain do that . 77. Thou must enter into the Doing , Else thou art but a * Vizard without Life , thou must together with God , work good works of Love towards thy Neighbour , and continually exercise thy Faith , and alwaies be prepared , and ready at † the voice of the Lord , when he Calleth thee out of the old skin , to go home into the pure Garment . 78. See ; though thou plainly walkest in this way , yet thou wilt have upon thee weakness enough , and feel far too much ; thou wilt still work very farre * too much Evil. 79. For we have an Evil Guest lodging within us , to comfort ones self onely doth not avail , but to fight and strive against it ; and Continually to slay and vanquish it : without this it is ever too strong and will have the Dominion . 80. Christ hath indeed in us and for us , broken and destroyed Death ; and made way for us , but what doth it help me , to comfort my selfe with that , and learn to know that , and yet continue lying shut up in the dark Anger , and Captivated in the Chains of the Devil ? 81. I must even enter into that very way and Path , and walk in that street as a Pilgrim or stranger who wandereth out of Death into Life . The Eighth Chapter . Of the Pilgrims-VVay out of Death into Life . 1. DEar Children , let us very heartily speak one with another concerning the Ground and Foundation . Our true life , wherewith we should see God , is as a damped fire , in many also , as the fire shut up in a Stone ; we must strike upon it with true earnest sincere entring and turning In to God. 2. Look upon Gods care in providing which hath taken for us aforehand : * He hath regenerated us in Christ out of the Water of Eternal Life , and hath left us at last the same in the Covenant of Baptism for a Key ; that we should therewith unlock and therewith * besprinckle our souls Fire ; that it may become capable of the Divine Fire . 3. And hath * given us his Body for food , and his Blood for drink , that we should receive it , and enter into his Covenant , and feed our souls therewith , that they may be quickened and awake up from Death , that the divine Fire , may kindle them . 4. Dear Children ; It must burn , and not continue to lie shut up in Stone , or as an Ember or Tinder , which would fain glimmer , and cannot for the Devils Moysture . 5. The Historical Faith is onely an Ember , which glimmereth like a little spark ; it must become Kindled , we must give it Matter , wherein the sparkle may kindle it selfe . 6. The soul must press forth out of the Reason of this world in to the life of Christ ; into Christs flesh and Bloud , and so it conceiveth the Matter to its kindling : It must be in Earnest Sincerity . 7. For , the History reacheth not Christs flesh and Bloud , Death must be broke open . 8. Although indeed Christ hath broke it open , yet the Earnest sincere desire must follow after , that would fain doe or act , and alwaies labour therein . 9. As a Pilgrim or Messenger who hath a long dangerous way to travail , he alwaies runneth on towards the End , and is unwear●ed , though woe and misery befall him , yet he hopeth for the End , and cometh alwaies nearer where then he Expects in hope his wages and refreshment , and joyeth that his sore travail and wandering will have an End. 10. Thus must a man that will travail and wander to God , behave himselfe in the Way of his Pilgrimage : He must continually more and more wander or travail forth out of the Earthly Reason , out from the will of the Flesh , of the Devil and the World. 11. Often woe and misery befall him , when he must forsake that , which he might well have had , and could therewith have swum in Temporal Honour . 12. But if he will Travel in the Right Path , then he must onely put on the Mantle of Righteousness , and put off the Mantle of Covetousness and the Hypocritical Life . 13. He must * impart his bread to the Hungry , and give his clothes for a Covering , and not be an Oppressor of the Miserable ; and onely fill his own Sack full , squeese away the sweet from the simple ; and impose Lawes upon him , onely for his pride and pleasure sake . 14. He is no Christian that doth such things , but he travelleth in the Path of this world , as the starres and the Elements with the Devils infection and Lust , drive him . 15. And though likely he knoweth the Faith of Gods Mercifulness , of the satisfaction of Christ , yet that will not help him : for ‖ not all that say Lord Lord shall enter enter into the Kingdom of Heaven ; but those that do the will of my Father in Heaven . 16. And that will is , * Love thy Neighbour as thy self : ‖ What thou wilt that men should do to thee , that do thou also . 17. Say not in thy Heart : I sit in this Office and Lordship , of Right : I have bought purchased or inherited it , that which my Subjects doe for me they are obliged to do it . 18. See and search , whether that hath a right original , whether it be ordained of God , or whether it takes its original from deceit , and selfe state and pride , and out of Covetousness . 19. If thou findest that it be of Gods Ordaining , then look to it , and walke therein , according to the Commandment of Love and Righteousness : Consider that therein , thou art a Servant and Minister ; and Not a Lord over Christs Children . 20. And not that thou fittest therein onely to draw their sweat to thee , but that thou art their Judge and shepheard , and that * thou shalt give an accompt of the Office. 21. † Five Talents have been given thee thou shouldst return them up to thy Lord with increase and usury : thou shouldst lead thy inferiours in the right way , thou shouldst give him good Example in Instruction and reproving of evil and wickedness . 22. For , it will be required of thee , If thou reprovest not the wicked , and protectest not the Oppressed and afflicted . 23. Thou art not therefore their Ruler , that thou shouldest be their Lord : not thou ; but God is their Lord. Thou shouldst be their Judge , and part them in their fallings out , and decide their differences . 24. Not for thy Covetousness onely art thou their Judge , but for their Conscience sake , that thou shouldest instruct lead and direct the simple , not onely with squeezing of his sweat , but with Gentleness and Meekness . 25. Thou hast a heavy burden upon thee ; thou must give an Earnest severe accompt thereof . 26. * When the Miserable sigheth concerning thee in his oppression , he complaineth of thee before his and thy Lord , thou shalt and Must stand with him before the Judgment , for the sentence passeth upon thy soul no Hypocrisie will help . 27. Whatsoever was sown with Teares , in right Earnestness , that becometh a substance , and belongeth to the Judgement of God : except a man Convert , and reconcile himselfe with wel-doing and benefit to the oppressed that they may bless him ; then that Substance breaketh . 28. Therefore ye Rulers and Superiours , you ought to look narrowly to your state and Condition ; whence it ariseth Originally : the Root will shortly be narrowly sought after : * every one shall give an accompt of his state and Condition . 29. But have a care that therewith you † ride not in the Hellish fire , as the fierce wrathful Devil himselfe doth : and so ye be found his servants and Ministers ; as the Spirit of the Wonders sheweth us ; that ye are become the ‖ fulfilling of the Eternal anger and fierce wrath . 30. Say not in thy Heart : thus have my Parents , Elders , Ancestors and predecessors walked , I have inherited it from them : Thou knowest not into what Lodging they are entered . 31. Wilt thou be a Christian and a Childe of God ▪ then thou must not look upon the way of thy predecessors ; How they have rid on in Pleasure and voluptuousness : but look upon Gods word : that must be the Light of thy Feet . 32. For , Many who have done Evil , are gone into the Abyss , and thou wilt follow after them : if thou walkest in their footsteps . 33. Suffer not the Devil to pourtray or paint before thee the Hypocritical way ; his Colour glistere outwardly , and in the † Essences it is Poyson . 34. O , how dangerous away have we to wander and travail through this world : and it were to be wished that there were no * Eternal thing in the wicked , then they would not suffer Eternal Torment ; and be in the Eternal scorn and reproach . 35. As they have here in this life been the Enemies of Gods children , so also they continue to be for ever the Enemies of God and of his children . 36. Therefore must the Children of God , take the Cross upon them , and here sweat in the Thistly and Thorney Bath , and become born anew in Anguish ; they must walk in a Narrow steep Path , where Reason alwaies saith : Thou art a Fool , thou mightest live in Joy and Jollity , and be saved well enough 37. O , how often outward Reason striketh and smiteth the Noble Image , which springeth up out of the Thorney Bath , out of Tribulation : how many sprouts become torn of from the Pearl-Tree , through Doubting and Unbelief , which bring Man into the False and wicked way . 38. The Miserable sigh , and paint , after temporal sustenance ; and Curseth the Oppressor , which bereaveth him of his sweat , and thinketh he doth right in it , yet he doth but destroy himselfe therein ; he doth even as wickedly as his driver or Oppressor . 39. Did he take to himselfe Patience , and Consider , that he walketh upon the Pilgrime's Evil Path , and did set his Hope in his Journeys End , and did Consider that thus under the Cross and misery , under oppression , * he laboureth in the Vineyard of Christ ; O how Happily and blessedly should he doe . 40. He hath cause hereby to look for another and better life , seeing he must here swim in Anguish and Misery : if he rightly understand it , how well God entendeth it towards him ▪ that so he might the more seek and hunt after him , that he might not build upon the Earthly Life . 41. Being he seeth , that it is but a vale of Misery affliction and oppression , and that he must spend his dayes here in hard streights , in Misery , in vain Labour weariness and Care : yet he is to Consider , that God letteth it not pass so in vain ; but that in like manner he thus giveth cause , to seek the true Rest , which is not in this world . 42. Besides he must every hour expect death ; and leave his work to another ; what is it then , for a Man to build his Hope upon this world , wherein he is but onely a Guest : and a Wanderer or Pilgrim , which must there wander through the way or Passage of his Constellation . 43. If he did assume the Inward Constellation , O! how happily and blessedly would he labour in Gods work , and let the outward , go , as it may or can be ! 44. A Man in this world that entendeth to possess the Kingdom of God he hath no better way , neither can he have any better Council and advice , but that he continually Consider and Conceive , that he is in the Vineyard of God with all his doings and substance , and whatsoever he is , and that he do it to or for God. 45. His Minde should in a Constant Hope be looking towards God , that he shall obtain his wages for his Labour , from God ; and that he laboureth in Gods deeds of wonder ; and therefore should be diligent in the Labour which he performeth . 46. And when he must oftentimes serve his driver or oppressor in weariness , without wages , then let him but Consider , that he laboureth for God ; and be patient in Hope that God will well bestow his wages upon him in due time . 47. For * the Lord of the Vineyard doth not pay his Labourers off at Noon day , but in * the Evening when their Day Labour is done , when we go home to our Lord , our of the Vale of this Tabernacle , and then every one receiveth his wages . 48. † Those then who have laboured much for a long time ; have much wages to Expect . 49. But they that have been Snorers , Grunters , * sluggish , Lazy , and Evil , murmuring , whining , pettish , Labourers , in Impatience , such a one hath done small service , and ought well to expect moreover , to have punishment from his Lord ; for he hath but misled other Labourers , and hath been an unprofitable Labourer , and hath performed meer vain false and Evil work , to cheat his Lord of his wages , he justly receiveth punishment for his wages . CITATIO TERTIA ▪ The Third * Citation . The Gate in the Center of Nature . 50. Question . Reason saith . Why doth God let it go so , that here is nothing but vain toylsome weariness , as also vexation and oppression , one plaguing and afflicting another ? And though many have much and want nothing ; yet they have no quiet and rest ; they hunt onely after oppression and Unquietness ; and their heart is never quiet and still . Answer . 51. See , thou Locked-up knowledge : the Ground or foundation of the world is thus ; the Original of Life is also thus ; in this world it may or can , not be otherwise . 52. Except a Man become New born , and then he is otherwise in the New-man ; and yet this oppression and driving cleaveth alwaies to him in the Old Man ; * This is , * the strife of the Spirit against the Flesh , where † the Flesh lusteth against the Spirit , and the Spirit against the Flesh . Question . 53. Now saith Reason ; whence hath this its originall ? Answer . 54. Answer : Behold ! in the Center of Nature there is such a Thing Being or substance : do but Mind it . 55. The Eternal will which is called God ; that is Free ; for it hath in it nothing but the Light of the Majesty ; and dwelleth in the Eternal Nothing ; and therefore also Nothing can touch him . 56. But his Desiring ; which maketh the Center of Nature ; that hath such a property ; for therein is the harsh astringency , viz : the first Property of Nature , which alwaies attracteth to it self , and receiveth where nothing is , where it hath made Nothing : and taketh it and twitcheth it up together . 57. Yet it may not Eat it , also it is not profitable to it : Thus it maketh to it self anguish pain and unquietness therewith ; as also Covetousness , in Man , doth . 58. The Second Form , is its drawing or Sting ; that is its Servant or Child , which there twitcheth together what the desire will ; that is the Labourer ; and signifieth the Inferiour Man , who is Evil , base , Angry , Raging , and stingeth and throbbeth in the Harsh astringency . 59. And that cannot the Astringent harshness endure from the servant , but draweth it the more eagerly ; and so the servant becometh more Evil and Base , more raging , and stormeth the Lords house . 60. Thereupon , will the Lord bind and hold the servant , and the servant teareth forth with Malice aloft again . 61. And then seeing the Lord , viz : the harsh astringency cannot over-power it ; they struggle together in Great Anguish , enmity and Opposition , and begin to make a whirling-wheel ; to worry murther and put to death one the other . 62. This is the Third Form of Nature , whence ariseth Warres , fighting , strife , destroying of Country and City , envy and anxious vexatious Malice and wickedness : whereas alwaies one would have the other Dead ; willeth to devour all and draw it into it selfe , it willeth to have it alone , and yet there is nothing profitable to it but hurtful . 63. It doth as the fierce wrath of Nature doth , that swalloweth it self up into it self : and Consumeth and breaketh it self , and yet it generateth it self also thus . 64. * Whence , all Evil cometh ; the Devill together with all Evil things or substances cometh from hence : thus they have their Original : as Nature in the Center doth , understand , without the Light. 65. Thus doth the Devil also , who hath not the Light : as also Evil Men and Beasts , also hearbs and Grass , and all whatsoever is odious or Enemicitious . 66. For , it is the poyson-wheel , whence the Life ariseth Originally , that whirleth it selfe thus in great anguish , in stinging raging and breaking ; till it Createth another will in it selfe to go out of the Anguish , and sincketh it self down into Death , and giveth it self free therein into Liberty . 67. So it destroyeth the stinging and breaking in death , and falleth into the Liberty of the first willing , which kindleth the Anguish of Death-with the still Liberty , whence the Anguish is terrified , Death breaketh , and out of the Anguish goeth forth a Life of Joy. 68. Thus it goeth also with Man when he is in the Anguish and Enmity , that the sting of Death and of Anger rageth in him , so that he is anxious Covetous , Envious Angry and Enemicitious . 69. Then he should not continue in this Evil Substance , Condition , or Doings ; else he is in the Forms of Death Anger fi●rce wrath and Hellish Fire : and if the water-source or quality were not in him together with Flesh and Bloud , then he would instanly be a kindled Devil , and nothing else . 70. But he should consider himself , and Create another will in his Evil Anguish , and go out from the Covetous Malice , into the liberty of God , where there is continually Rest enough . 71. He should in Death sinck down into Patience , and willingly give up himself into the Anxious wheel , and Cr●●● a Thirst after Gods quickening , which is the Liberty , and so 〈◊〉 ●cketh down quite through the anxious Death , and falleth into the Liberty . 72. And so when its Anguish tasteth the Liberty , that it is such a still meek source or Quality , then the Anguish becometh terrified , and in the Terrour breaketh the Enimicitious harsh Death ; for it is a Crack or Terrour of Great Joy , and a Kindling of the Life of God. 73. Thus the * Pearl-Branch or sprout becometh Generated ; that now standeth in the trembling of Joy ; but in great danger ; for the Death and the Anguish source or quality is its Root . 74. And is environed therewith as a fair green Slip or Branch groweth out of a stincking dunhil out of the strong source , and attaineth another Essence , smell , substance and source or quality , then its mother hath , out of which it became generated . 75. As then also the source or quality in Nature , hath such a property , so that out of the Evil , viz : out of the Anguish , the Great Life becometh Generated . 76. And as we further know : that Nature in the Crack or Terrour divideth it selfe into two Kingdoms ; the First , into the Kingdom of Joy : The Second , into a sincking of Death into a Darkness : so also Man , when the Lilly branch to the Kingdom of Joy thus becometh Generated , then its Nature divideth it self into Two Wills. 77. As First , the one riseth up in the Lilly and groweth in Gods Kingdom : Secondly , the other sincketh down in the Dark Death , and panteth or longeth after the Earth ; after its Mother : which striveth alwaies against the Lilly ; and the Lilly flieth before or from the roughness . 78. As a sprout groweth out of the Earth ; and the Essence fleeth before or from the Earth , and is drawn up by the sun ; till it becometh a stalk or Tree : so also Gods Sun draweth Mans Lilly , viz : the * New Man , alwaies , in his power , forth from the Evil Essence , and draweth at last out of it , a Tree in Gods Kingdom . 79. And then he letteth the old Evil Tree or Shell , under which the New did grow ; fall away into the Earth into its Mother , after which it indeed Longed ; and out of the Earth again into the Center of Nature , at the End of the Day of Separation , wherein all must again go into its Ether . 80. Thus goeth the Lilly also into its Ether , viz : into the * free will , into the light of the Majesty . 81. Understand it further thus ; when thus two Kingdoms divide themselves in the Crack or Terrour of Nature , then is the terrour or Crack in it self a flash , and Cause of the Fire , viz : of the Lifes kindling . 82. Thus the Prima Materia , viz : the first Matter , which the harshness maketh with its entering in , wherein the Enmity existed , divideth it selfe into TWO Parts , One downwards into Death : this is the Essential Life with substantiality of this world : such as Earth and Stone . 83. And then the Second Part ; severeth it selfe out of the Terrour or Crack of the Fire into the Light of the Liberty ; for the Terrour of the fire , kindleth the Liberty so that it also * becometh desirous : and that now in its desiring draweth the Kingdom of Joy into it self , viz : the Meek wel-doing , and maketh is also become † Matter . 84. This now , is the Heavenly divine * substantiality ; which draweth the fire againe into it self ; and devourth it in its Crack or Terrour , which is the fire's source or quality : and there the soft meekness Consumeth the source or quality , and bringeth it self into the highest Joy : so that out of Auguish , Love ; and out of fire , a love-burning , Cometh to be . 85. And giveth out of the Burning , the Richly Joyful spirit of the Eternal life , which is called the Spirit of God , which ariseth Originally in the first-willing which is called the Father , for it is the desiring of Nature ; and is in the fire , a fire-source or quality , and in the Anguish of Death , a sting of Death and of fierce wrath , and the Enmity in the substance of Nature viz : in the Center . 86. And in the Light , it is the divine Kingdom of Joy ; which there in the divine substantiality , viz : in the wisdome , which is the Colours of the Virtues and Powers , openeth the Noble * Tincture , which is the Glance of the Heavenly Substantiality . 87. And Causeth in the Substantiality , the Element of the Angelical world , out of which this world is an Out-birth ; but in the Anger ; kindled by the Devil : who is a cause that the fierce wrath of Nature hath kindled it self ; whence in the substantiality Earth and Stone are come to be : as it is before our Eyes . 88. Which the Maghtiest source or quality in Verbo Fiat in the world Fiat , hath separated into a Principle , as in the Book of the Three-fold Life is expressed at Large . 89. Thus , understand the Fire-●lash for the fourth form of Nature . 90. And the Love-birth of the Kingdom of Joy ; for the Fifth Form. 91. And the swallowing in of substantiality , out of the Meeknesse into the Fire-source or quality , where the fire also attaineth the Kingdom of Joy , viz : the sound , of the Manifestation or revelation of the Colours Wonders and Vertues , whence the five Senses , viz : Seeing Hearing Smelling Tasting and Feeling , Exit ; for the sixt Forme of Nature . 92. And the Substantiality of the Light , in which the divine Element is comprehended , out of which the Springing growing or Paradise existeth : for the seventh Form ; as again for the Mother of all Forms , which give●h substance power and Meekness to all Forms ; so that there is an E●ernal Life and an Eternal dwelling or delight of Life . 93. For , the Seventh Form , holdeth or conteineth in it self the Angelical world ; as also the Paradise , or right Kingdom of Heaven , wherein the substances of the Deity is Manifest , and all whatsoever the Light world conteineth : as we have expressed in our Other Books . The Ninth Chapter . Further and More Circumstance of this Third Citation . Highly to be Considered . 1. THus ye Children of Man ; be here seeing and Not Blinde ; Observe what is here manifested to you ; it is done not in vain ; there is somewhat more behind : sleep Not , it is high Time , do but see what the substance of all substances is . 2. This world is generated forth , out of the Eternall ; the * Center of Nature , hath ever been from Eternity ; but to hath not been manifest . 3. With this is world and with the Devils † fierce wrath , it is come into substance : But yet understand what the Devil is . 4. He is a Spirit of his Legions , out of the Center of Nature ; * as one when he was Created in the Divine substantiality . 5. And yet he was to be proved or tryed in the fire , and to set his Imagination into the Love , but he set it into the Center , of the wrathfulness , back into the fourth form of the Anguish , and would fain d●mineer in the fire over Gods Meekness , as an Enemy of the Kingdome of Joy : and despised the Love , when he saw , that the fire , gave strength and Might . 6. And therefore he was Thrust out of the fire of God into the Anguish of the Darkness , into the Center of the fourth Form : he had no more of the Fire , but the Terrible Flash , and that is his right Life . 7. But the will of God : which however , in Angels and Man longeth and panteth after the Life , which cometh to help the Life , with the Liberty , viz : with the Meekness , that hath left or forsaken him ; and so he cannot attain the Light , in Eternity . 8. Also he can frame or Create no Imagination or longing after it ; for Gods wil spirit , floweth into him and quelleth him in the Anguish Chamber , in the first four forms of Nature ; he can not attain the Fift . 9. And though indeed , he hath all forms , of Nature , yet all is enimicitious and Opposite or of Contrary will ; for the Holy Spirit hath left him , and now the source or fountain of the Anger or fierce wrath is in him . 10. God , who is ALL , hath opened his fierce wrath , or the Center of the Original , in him : so that it also is Creaturely ; for it hath also longed to manifest it self . 11. And when God once moved himself to the Creation of Angels , then all became manifest , whatsoever from Eternity in the Wonders of the wisdome stood hidden in the Center , both in Love and Anger . 12. Seeing now we thus know : what we are ; and that God letteth us know it ; we should now look to it , and generate some Good out of us : for we have the Center of the Eternal Nature in us . 13. If we make an Angel out of us , then we are that . 14. If we make a Devil out of us ; then also we are that . 15. Here we are in the Making , in the Creating ; we stand in the field : Gods willing in the Love , standeth in the Center of the Life towards us . 16. God is become Man , and willeth to have us ; so also his Anger in the Kingdom of the fierce wrath willeth to have us ; the Devil also willeth to have us into his society : and Gods Angels also into theirs : to which soever we are Factour and Trade , thither we go . 17. * If we put our Imagination into the Light of God ; and go with earnest sincerity into that ; then we come into it , and are also with earnestness drawn into it . 18. Will we then put our willing into the Glory of this world , and let the Eternal go ; then we have to expect , that we must with this worlds fierce wrath , enter into the first Mystery . 19. * Shall we not then have divine Imagination , viz : Faith , in us , then the divine Love will leave us , and not let us in at her Doars . 20. Assuredly , if God break them not open , then we come into Necessity ; if thou bringest Not Gods spirit along with thee , thou wilt never more attain it . 21. Therefore , it is Good to Spring and grow forth in this Life : Christ is Become our field ; we may without any great anguish or trouble attain it ; * it is but to do this viz : to breake our Will. 22. That is woeful , for the Old Adam will not , so also the Anger will not ; the Devil also will not . 23. Behold ! O , Man : thou thy self art thy own Enemy : that which thou holdest to be thy friend , that is thy Enemy ; wouldst thou be saved , and see God , then thou must become worst Enemy to thy best friend , viz : to thy outward Life . 24. Not that thou shouldest destroy it , but , its will , onely : thou must do what thou willest not , thou must become thy own Enemy , or else thou cast not see God. 25. For , that which thou now holdest for thy friend , is proceeded out of the Anguish Chamber ; and hath still the Anguish life in it , it hath the Anger source or quality and the Devils sicknesse longing or Malady in it . 26. Thou must frame or Create a will in God : thou must frame or Create a will out of thy soul , and with the same go forth out of Evil wickedness and Malice , into God ; and so thou wilt be introduced into Gods Fire . 27. Understand ; the willing-spirit ; that , will kindle thy soul , and so then , reach after the life and spirit of Christ , and thou wilt receive it : which will new Regenerate thee , with a New willing , which will abide with thee . 28. The same , is the blossome of thy soul , wherein , the New-Child standeth in the Image of God : to that God giveth Christs flesh and bloud , to feed on . 29. And not to the Adamical Ass , as Babel wonderfully Dreameth : as if the wicked should participate or be made partakers of the Body of Christ ! O , No. 30. They receive the four Elements , and therein , the Anger of God , and therefore * because they distinguish or discern not the Lords Body , which is every where present in Heaven ; and becometh fed upon by that soul , which attaineth Heaven . 31. Not , as a sign , as the other Phantasy Dreameth ; not Spirit without Substance ; but the substance of the spirit environed and inclosed with Gods wisdome , Christs Flesh , which filleth the Light-world in every Place : which the Word that became Man brought along with it into Mary . 32. That same Substantiality , although indeed , in Mary , it became Opened in its flesh and bloud , and assumed humane Essence to it selfe , † was at that very Time , while Christ lay in the body or womb of Mary , in Heaven in the one Element in all Places . 33. It never came at any time from any Place many miles off , into Mary : No , but the included Center which Adam had shut up in the Anger of God in Death , that , the word of the Deity did unshut or unlock ; and introduced the divine substantiality , into the virgin-like Center shut up in Death . 34. That was done in the Body or womb of Mary , in the limit or Mark of the Covenant ; not departing away , also not entering in , but unshutting , in-generating , and in this world Ex-generating . 35. God-and-Man one Person ; Heavenly , and in Death inclosed substantiality and virginity ; one substantiality : one onely Man , in heaven and in this World. 36. And such must we also be ; for the Word which became Man , is stirring in the soul ; and standeth in the sound of the Life in all Souls . 37. Now go whither thou wilt , thou hast now the Center of the Deity in thee in the sound and stirring ; and also , the Center of the fierce wrath , into which thou goest , and which thou awakenest therein standeth thy Life . 38. Do what thou pleasest , thou art free , and God letteth thee know it : He calleth thee ; if thou comest , then thou wilt be his Child ; if thou goest into the Anger , then thou wilt also be taken up by that . The Tenth Chapter . Of Gods Express-Reflex Image of Man , viz : of Gods similitude and Man. 1. WE cannot in this world see our substantiality or New Body , while we are in the Earthly Body : the Outward Man knoweth it not ; onely the Spirit , which becometh generated , and goeth forth out of the New Man , that knoweth its Body . 2. But if we would fain have the knowledge thereof , and would know whether we are in the New Birth : then we have no better proof or tryal of it ; then by or in the similitude of God , which we understand , to be viz : the Desiring , the sense or * Thoughts and the Mind . 3. These Things contein in them , the Center of the spirit , out of which the strong will becometh generated and brought forth ; in which , the right true similitude , and the Image of God with flesh and Bloud , standeth , which the outward man knoweth not . 4. For that very Image is not in this world , but it hath another Principle , viz : in the Angelical world , and during this Time of the Body standeth in the Mystery in the secresie or Arcanum . 5. As the Gold in the Stone , whereas the Gold hath another Tincture , another Essence another Glance and Lustre or shining ; and the rudeness or drossiness of the Stone , cannot comprehend it : and the Gold also doth not comprehend the rude drossiness of the Stone , and yet the rude drossiness , viz : the Anguish Center , is a Cause of the Gold ; for the rude drossiness is the Mother , and the Sun or Sol is the Father . 6. Thus also is our Old Adam and Body , a Cause of the New Body ; for it is the Mother : out of the Old substantiality originally ariseth the new Body , and Gods Spirit in Christ is the Father , as the Sun is the Father of the Gold : so also is Gods heart the Father of the New-Man . 7. But now we can not know the New Man , better then in the Center , namely in the Desiring , Thoughts and Mind . 8. * When we find our selves thus , viz : that our Desiring standeth totally according to and towards God ; that our Thoughts continually run in the will of God , and that the Mind totally giveth it self up in Obedience into the will of God , and that the Imagination or longing sucketh of Gods power : then we may assuredly know , that the Noble Lilly-Branch is generated , that the Image of God is in substance ; that God in the similitude is become Man. 9. There it is necessary that the Noble Image be highly regarded and taken care of , and that the Old Adam with his Lusts have no room or space left him , but that he be continually put to death , that the New-Man may Grow , and be great , and become adorned with the Wonders of the wisdome . 10. But now Reason asketh : How is then the similitude ? 11. Behold ! God is Spirit , and the Mind , together with the Thoughts and desire is also Spirit . The Mind is the wheel of Nature , the Desire is the Center , viz : the first substance to Nature : the Thoughts are the * Essences . 12. For , out of the Essences go the senses or Thoughts ; they are and have their Original , out of the sting of the desirousness , viz : out of the harsh astringency ; for they are the bitterness , and run alwaies into the Mind as an anguish wheel , and seek rest , to try whether they may attain the liberty of God. 13. They are they , which strike up the fire in the Anguish wheel , viz : in the Mind , and in the kindling in the Crack or Terrour willingly give up themselves into Death : and thus sinck down through the fire-source or quality , into the Liberty , viz : into Gods Arms , and they go forth into the Liberty as a Life out of Death . 14. They are the Root of the New Tast or relish , which penetrate into Gods wisdome and wonders ; they bring the Desire , out of the Anguish of Death , they fill their Mother the Mind , and give it power from Gods Essence . 15. Thus is the mind , the wheel , or the Right Chamber of the Life , viz : * the souls own House , of which it self is a Part ; if the substantiality , understand , the substantiality of the Tincture , be accompted to it , viz : the Fire-life . 16. For , out of the Fire-life ●●isteth the Mind , and the fire-life dwelleth in the Mind : but the Mind is Nobler then the Fire , for it is the Mobility of the Fires-life : it maketh the understanding . 17. The Thoughts or senses are the Minds Servants , and are the subtilest Messengers ; they go into God , and again out of God into necessity . 18. And wherein-soever they kindle themselves either in God , or in Necessity , viz : in falshood or wickedness , that they bring home to the Mind . 19. Therefore must the Noble Mind often be Lord over the Evil or wickedness , and stifle it , in its Anguish , when the Thoughts have entertained or loaden in , false or evil Imaginations into the Desire . 20. Thus understand it lastly in this Manner : God is himself ALL and in ALL. 21. But he goeth forth out of the fierce wrath , and findeth the Light-and power - world in himselfe : he himselfe maketh them , so that the fierce wrath with all forms are onely a Cause of the Life , and a finding of himself in Great Wonders . 22. He is the Ground or Byss and Abyss ; the Liberty and also the Nature , in Light and Darkness . 23. And Man also is IT all , if he do but so seek and find himself as God doth . 24. Our whole Writing and Teaching , aimeth at this , how we must seek make and lastly finde our selves ; how we must generate or bring forth ; that we may be ONE spirit with God ; that God may be in US , and we in God ; that Gods Love-spirit in us , may be the willing and the Doing . 25. And that we , withdraw from the Anguish source or Quality , that we may introduce our selves into the true similitude in Three worlds , that each of them may stand in their Order , and that the Light-world in us , may be LORD , that , that may lead the Dominion . 26. That so , the Anguish world may abide hidden in the Light-world , as it doth also in God , and so be onely a Cause of the Life and of Gods wonders . 27. Else , if we attain not the Light-world , then is the Anguish-world in us , the upper Dominion , and so we live Eternally in an Enimicitious source or Quality . 28. And this strife lasteth so long as the Earthly Life endureth ; and then it goeth into the Eternal Ether , either into Light or into Darkness ; whence there is no release more , and therefore Gods Spirit warneth us , and teacheth us the right way . AMEN . Conclusion . 29. Thus Reader who lovest God ; Know , that a Man is the true similitude of God , which God highly loveth , and manifesteth himself in this similitude ; as in his own : God is in Man the Midlemost . 30. But he dwelleth onely in himself : and if it be so that the spirit of Man , become ONE spirit with HIM , then he manifesteth himself in the humanity , viz : in the Mind , Thoughts and Desiring ; so that the Mind feeleth him . 31. Else in this world he is very much too subtile to be beheld by us , onely the Thoughts behold him in the Spirit , understand in the willing-spirit ; for the will sendeth the Thoughts into God , and God giveth himself into the Thoughts . 32. And then the Thoughts bring the Power of God to the will : and the will receiveth them with Joy , but with * Trembling . 33. For it acknowledgeth it self unworthy , seeing it proceedeth out of a rough Lodging , viz : out of a wavering Mind ; and therefore it receiveth the Power in the sinking down before God. 34. Thus out of its Triumph cometh a soft gentle Meekness to be : that is Gods true substance , and it apprehendeth that very Substance . 35. And that conceived or apprehended substance , is in the willing , the heavenly Body , and is called the True and Right Faith ; which the will hath received in the power of God ; the same sincketh or demerseth it self into the Mind , and dwelleth in the fire of the Soul. 36. Thus the Image of God is entire or total ; and God seeth or findeth himself in such a similitude . 37. And we should not at all think or Conceive of God that he is a strange substance or sorrein Thing , to the wicked indeed he is a strange substance : for the wicked apprehendeth him not . 38. God is in him indeed , but not Manifest , in the willing and minde of the wicked and ungodly ; it is onely his fierce wrath that is manifest in him , he cannot reach or attain the Light. 39. It is in him , but it is not profitable to him , his Essence conceiveth or apprehendeth not it ; it sheweth it self before him ; and is only his pain source or Torment ; and he doth but hate it and is an Enemy to it , as the Devil is an Enemy to the Sun ; and also to the light of God. 40. He would be better at Ease , if he could be Eternally in the Dark ; and knew that God were farre from him , and then he would find no shame or reproach in him . 41. But if he knew , that God is so neer him , and he cannot apprehend him , that would be his greatest plague , so that he would hate himself , and it would make him an Eternal contrary will , opposite Anguish and despair , in that he knoweth , that he cannot attain Gods favour of gracious Countenance . 42. His own falshood or wickedness plagueth him , but he can create or procure no Comfort , that he might come to Grace , for he toucheth not God , but onely the Center in the Anguish in the fierce wrath . 43. He abideth in Death , and in the Dying source or Torment , and cannot break through ; for there cometh nothing to help him , of which he can lay hold , whereby he might Ground or found himself in the Kingdom of God. 44. When he hath lead a Thousand years in the Abyss in the Deep , yet then he would be without God in the Darkness , and YET God is in him , but helpeth him not ; also he knoweth him not , onely he knoweth of him and onely feeleth his fierce wrath . 45. Understand that thus : just as a fire is in a Stone , and the Stone knoweth it not , it feeleth it not , onely , the fierce wrathfull cause * to or of the fire , which holdeth the harsh astringent Stone , Captive in a Body ; it feeleth that . 46. Thus , the Devil also feeleth onely the Cause of the Light , that very cause , is the fierce wrathful Center : and holdeth him captive , and that he hateth and cannot endure it : and yet he hath nothing else that would be better for him . 47. Thus he is nothing but a fierce wrathful vehement eager Malignity or Malice , a Dying source or Torment , and yet is no Dying , but a deadly loathsome poyson , a hunger and thirst ; but no refreshment . 48. * All that is evil base envious , harsh astringent and bitter ; whatsoever fleeth away from the humiliy , as he hath done , that is his strength and his odious desire . 49. Whatsoever hateth and is an Enemy to God , and flyeth from , or Curseth God , that is serviceable to him , whatsoever turneth or perverteth the Truth into Lyes , that is his will upon which he rideth ; and wherein he voluntarily dwelleth . 50. Thus also is the wicked and ungodly Man ; when he looseth God , then he is in the Anguish source or torment , and hath the Devils will. 51. But know this : God hath in the humane soul , broken and destroyed the hardness of Death ; and is Entered into the limit aim or Mark of the Covenant wherein death becometh broke open : he hath broke open the limit or Mark in the Center of the soul , and set his light towards Mans light of Life . 52. The Light is afforded him , so long as he liveth in the virtue and power of the Sun ; will ●e Convert , and enter into Gods Light , he will be accepted : No Election or Predestination is concluded upon him . 53. But when he looseth the Suns Life , and hath also Nothing of Gods Life , then all is out and lost with him , then he is and remaineth a Devil . 54. But God knoweth those that are his : he knowth who will turn and convert to him , upon those goeth the Election of which the Scripture Speaketh ; and upon those which will not , goeth the Reprobation or hardening , or the withdrawing of Light. 55. Man hath undeniably both Centers in him , and so then if he will be ●s Devill , Shall God then cast the Pearl in the way of the Devil ; Shall hee shed forth his Spirit into the ungodly or wicked willing . 56. Indeed , out of Mans willing must Gods spirit become Generated , it must it selfe become God in the willing Spirit , or else he attaineth not divine substantiality , viz : the wisdome . 57. Therefore Mind and Consider your selves dear Children , and go in at the right Door : It is not called onely Forgiveness : but being generated or Born a new : and then is the right Forgiveness ; that is , Sinne is then a Husk or Shell the New Man growth out of it , and casteth the husk away , and that is called Gods forgiveness . 58 God forgiveth the Evil away from the New Man : he giveth it away from him : it becometh not put away from the Body ; but the sinne becometh given into the CENTER , for fewel or wood for the fire , and must thus be a cause of the fires Principle , out of which the Light shineth . 59. It must serve the Holy Man for the Best , as Saint Paul saith , * All things must serve for the Best to them that Love God , even Sinne. 60. † What say we then ? Shall we then sinne ? that our Salvation may become generated ? that be farre off : How shall I will to enter againe into that to which I have dyed ? Shall I go out of the Light into Darkness ? 61. But thus it must be , that the Saints of God may loose Nothing ; therefore it must all serve them : that which to Sinners is a Sting * unto Death , that is to the Saints a Might and Power unto Life . 62. Then saith outward Reason : surely I must sinne , that my salvation may be great . 63. But we know , that whosoever goeth forth out of the Light , he goeth into the Darkness : let him look to it that he abide not in the Darkness ; for he sinneth purposely stubbornly or obstinately , in or against the Holy Spirit : † Erre not ; God will not be Mocked nor slighted . 64. Of his Love , we are after our Fall become righteous again , through his Entrance into our Flesh . 65. But he that entereth purposely or obstinately into Sinne , he despiseth and Contemneth the becoming Man or Incarnation of Christ : and taketh a heavy burden upon or into himself : he should do well to look to it ; he will more hardly be able to go again out of the purposed sinne : then one , to whom rhe way of God is not yet Manifested . 66. Therefore it is Good to shun , and to flee fom Evil , to turn his Eye from falshood and wickedness , that he Senses or Thoughts may not enter into that which is false or wicked : and bring that afterwards to the Heart , whence Lust doth exist , so that the Desire Imagineth , and bringeth it into the Mind , whence the Noble Image becometh destroyed , and an Abomination in the presence of God. 67. Wee would have the Reader and Hearer that loveth God , faithfully warned from ovr Gifts and Deep knowledge : and we have very earnestly and faithfully presented you the way of the Truth , and of the Light ; and we admonish you all Christianly , to Consider of it and to read it diligently : It hath its fruit in it self . Hallelujah . Amen . The third Part of the Book of the Incarnation , is concerning The TREE of the Christian Faith. A True Instruction , how Man may be ONE Spirit with God : and what he must do , that he may work the works of God : wherein the whole Christian Doctrine and Faith is briefly comprised . ALSO What Faith , and Doctrine is . An open Gate of the great secret Arcanum of God , out of the divine Magia through the Three Principles of the Divine Being or Substance Written Anno 1620. in the Moneth of May. In High Dutch. By Jacob Behme THE Teutonick Philosopher , LONDON , Printed by J. M. for Lodowick Lloyd , at the Castle in Cornhil , 1659. The First Chapter . What Faith and Believing is . 1. CHrist saith , * Seek first the Kingdom of God and the Righteousness thereof , and so shall all other things be added unto you . 2. Also , † My father will give the Holy Spirit to them that pray unto him for it : ‖ when that cometh , that will lead you into all Truth : * that will intimate to you all whatsoever I have said to you . 3. † For , it will receive of Mine and make it known to you , ‖ that will give you a Mouth and wisdome what ye shall speak . 4. And Saint Paul saith : * We know not what we should pray or speak : but the spirit of God , helpeth us mightily according to that which is pleasing to God. 5. And so now Faith , is not an Historical knowledge , for a Man to Make Articles of it , and to depend onely on them , and to force his mind into the works of his Reason ; but Faith is * ONE Spirit with God : for the Holy Spirit moveth in the Spirit of Faith. 6. True Faith , is the Might of God , ONE Spirit with God ; it worketh in God and with God. 7. It is free , and bound to no Articles , but onely to the right and true Love ; wherein it fetcheth the breath of its Lifes power and strenth ; and lyeth not in humane Arbitrium Opinion or Conjecture . 8. For , as God is free from all inclination or deviation , so that he doth what he will ; and need give no accompt for it , so also is the True Faith free in the Spirit of God ; it hath no more but one Inclination , viz : into the Love and Mercy of God , viz : that it cast its willing into Gods willing ; and to go out from the Syderial and Elementary Reason . 9. It Seeketh not it self in the Reason of the Flesh ; but in Gods Love ; and so if it thus findeth it self , then it findeth it self in God , and co-worketh with God , not as to Reason what that will , but in God , what Gods spirit will. 10. For , it prizeth or Esteemth not the Earthly Life , that it may live in God , and that Gods spirit in it may be * the Willing and the Doing ; it giveth up it selfe in humility into Gods willing , and sincketh through Reason into Death , and yet springeth with Gods Spirit into the Life of God. It is as it were not ; and yet is in God , in All. 11. It is a Crown and * Ornament of the Deity ; a Wonder in the Divine Magia : it maketh where Nothing is , and taketh where nothing is made : it worketh and none teeth its Substance . 12. It † lifteth up it self aloft , and yet needs no climing up : it is very Mighty , and yet is the most lowly humility of all , it hath all ; and yet comprehendeth nothing more then Meeknesse ; and so it is free from all * Evil. 13. And hath no Law , for the fierce wrath of Nature toucheth it not : it subsisteth in Eternity ; for it is comprehended in No Ground , it is included or Bolted up in Nothing . 14. As the Abyss of Eternity is Free , and Resteth in Nothing , but onely in it self , where there is an Eternal Meekness ; so also , is the right true Faith in the Abyss . 15. It is in it self , the substance : it liveth , and yet seeketh not its own Life , but it seeketh the Life of the Eternal still Rest : It goeth forth out of its own lifes Spirit , and possesseth it self . 16. Thus , it is free from the source or Torment , and dwelleth thus in the Eternal Liberty in God. 17. It is with , or as to , the Eternal Liberty , as a Nothing ; and yet is in All : All cometh to it ; which God and the Eternity is and can possibly do : it is apprehended by Nothing , and yet is a fair Inhabiting delight in the Great might or Potency of God. 18. It is in Substance , and yet is or becometh apprehended by no substance : It is a Play-fellow Companioness and Copsmate of the divine● Virgin of the wisdom of God : In that , stand the Great wonders of God ; * and yet is free from All. 19. As the Light is free from the Fire , and yet is continually generated from the Fire , and yet the fire source or Torment cannot apprehend or stirre it : In like manner , I present to your understanding , that thus , Faith becometh generated out of the Lifes Spirit , viz : out of a Continuall burning Fire , and shineth in that same fire , and filleth the lifes fire , and yet is never apprehended . 20. But if it becometh apprehended , then is it self entered into Reason as into a Prison : and is no more in God , in its liberty , but is entered into the source quality or Torment . 21. It Plagueth it selfe , and yet there it may well be free ; in the Reason it worketh the wonders in the Fire of Nature , and in the liberty it worketh the wonders of God. The Second Chapter . Of Faiths Original : and why Faith and Doubting dwel together . 1. NOw seeing Faith is ONE Spirit with God ; therefore we are to consider of its Original , For we may not say , that it is a Figure or Image of Reason , * but it is Gods Image , Gods similitude , an Eternal Figure . 2. And yet may destroy or Corrupt it self in the time of the Body , or transmute and alter or change it selfe into the Anguish-source . 3. For in its own substance in the Original , it is meerly a willing , and that willing is a Seed , and that must the fire-spirit , viz : the Soul , sow into the Liberty of God. 4. And so a Tree groweth out of that seed , of which the soul feedeth , and allayeth or meekeneth its fire-life : so that it becometh powerful , and giveth its virtue to the root of this Tree , whence the Tree groweth in the Spirit of God even into the wonders of the Majesty of God , and springeth in the Paradise of God. 5. And although it be so ; that thus we are as it were dumb or Mute and may notwell be understood ; for Reason will needs comprehend and see all presently ; yet we will set it down very clearly to the Light : why Faith and Doubting are together : And as it were bound with a Chain , so that there is a vehement strife in Man , all the Time , while he is a Guest in * this Tabernacle of the Earthly Life . 6. Unless , he so very eagerly sinck down in himself , that he can introduce the Lifes fire into the Liberty of God , and so he is in the life of Reason , as Dead , and though he liveth , † he liveth to God. 7. Which is indeed a highly precious life of a Man , and is rarely or seldom found in any , for it is * like the first Image , which God Created . 8. Although the Mortal hangeth to it , yee it is as it were Dead , as if a Dead Image hung to him , into which corruption belongeth , wherein the true Man liveth not . 9. For , the Right life standeth converted , and is in another world , in an other Principle , and liveth in another source or Quality . 10. Uuderstand us now therefore in this manner : ye see and know the Original of the Humane Life , how that existeth in the Mothers Womb or Body ; and ye see moreover wherein it qualifieth or operateth , and moveth it selfe , viz : chiefly in Four Forms ; as , in Fire , Air , water , and Earth or Flesh . 11. And though clearly it thus standeth therein , yet it is in this no more then a Beastial Life , For its Reason cometh to it from the Const●llations , and findeth , that the Sun and the Constellation maketh a Tincture in the four Elements , whence the Reason and qualification or working cometh , also pleasure and displeasure . 12. But it is not by farre yet , the right humane Life : for this Reason seeketh no higher , but only it self in its wonders . 13. Yet there is in Man a Desire and a great Longing or panting after a higher better and Eternal Life , wherein there is no such source quality or Torment . 14. And though it be clear that Reason apprehendeth it not , nor seeth it not , yet a Mystery lyeth in Reason , which there tasteth and knoweth it , whence the seeking existeth . 15. Whereby we know that the same Mystery , is together implanted in the first Creation , and is Mans own , and thus find , that it standeth in a desiring or Longing , viz : in a Magick seeking . 16. Further we find , that , with that Mystery , we are in a strange Lodging for our House : that , the same Mystery standeth not in the spirit of this World : for that apprehendeth it not , also findeth it not , whereby then we know the heavy fall of Adam . 17. For , we find that Mystery in the willing of the Mind first ; that it is a secret fountain Spring , which openth it self in another Principle . 18. Secondly , we understand also , that , that Mystery standeth hidden in the fire in the Anguish source or quality , and openeth it self , through the Anguish of the willing . 19. And then Thirdly we find , how that same Mystery is held captive by the spirit of this world . 20. And as the Outward lifes Reason hath Might or ability , to enter thereinto , and to destroy it , so that , that mystery cometh not to the Light , in that it covereth the same , so that the Genetrix cannot generate ; and so * abideth as a Mystery hidden . 21. And so then when the Body breaketh , then the willing hath nothing More which can open the Mystery : and thereupon the fire or Souls spirit abideth in the Darkness ; and the Mystery standeth Eternally hidden in it , as in another Principle . 22. Thus we know that Mystery to be * Gods Kingdom , which standeth hidden in the soul , which giveth a longing pleasure and desire , so that it Imagineth in that Mystery . 23. Where then it becometh impregnated magically in that Mystery out of which the willing existeth to it , to go forth out of the Fire-life into the Mystery of God. 24. And so now if it lifteth up the willing , and casteth it from it into the Mystery , then the willing becometh Impregnated in the Mystery . 25. For , it is longing and attaineth or cometh to be the Body of the Mystery , viz : the substance of the Mystery , which is Gods substance , which is * Incomprehensible to Nature ; Thus the willing draweth Gods similitude or Image on to it self . 26. So now when the willing is generated out of the Souls Fire , then it standeth indeed also with its Root in the soul , and so between the willing and the soul there is no parting or renting : but the willing thus becometh ONE spirit in or with God , and becometh the souls Garment , so that the soul in the willing becometh hidden in God. 27. So that though it dwelleth in the Body , yet nevertheless it is with its willing environed and hidden in God ; and is thus in the willing , which is the right earnest Faith , a Child of God ; and dwelleth in another world . 28. This now is not so to be understood , like a Historical willing , whereby Reason knoweth , that there is in it self a desire after God , and yet holdeth or reteineth that very desire captive , in Evil or wickedness , so that the willing cannot go out from the soul , and enter into the Life or Mystery of God , but maketh Opinions , and setteth the willing inthe Conjectures . 29. Wherein then it cannot reach the Mystery , and so abideth in the Conjecture , or indeed altogether hidden in the soule , in which it is directed and pointed or put off to a Future thing , whereby Reason holdeth the will Captive in the Longing or lust of the Flesh in the Syderial Magia , and continually saith ; to Morrow thou wilt go forth and seek the Mystery of God. 30. Verily , there is no own or * self ability of finding it : This Opinion deceiveth itself ; so also the Liberty is in no Conjecture or Opinion , where the will may Enter in and behold God , that Reason need to Image or Contrive to make or to do somewhat , and so therewith to be pleasing to God. 31. For there is no righter way then onely to go with the willing out from Reason , and not will to seek it self , but Gods Love , to cast it selfe wholly into Gods willing , and to let all lye , which Reason casteth in the way . 32. And though there were great sinnes and forepast Lusts , into which the Body was Entered ; onely to go above them with the will , and Esteem Gods Love greater † the●orbid ●orbid Pleasure of sinnes . 33. For God is not an áccepter of sinnes but an accepter of the Obedient free willing , he letteth not sinnes , into himself . 34. But a humble lowly willing , which goeth forth out of the house of Sinnes , and willeth sinnes No more , but sincketh it self out from Reason into it Love , as an Obedient humble Child , that he accepteth ; for it is pure . 35. But so long as it sticketh in the Opinion and Conjecture , it is surrounded with the Opinion , and is not free . 36. But now seeing then God is free in himself from the Evil or wickedness , so must the willing also be free , and then it is Gods similitude Image and propriety : for , * What comes to him into his Liberty , he will not cast that away , as Christ Teacheth us . The Third Chapter . VVhence , Good and Evil , Love and Anger , Life and Death , Joy and Sorrow , Cometh : and how the VVonders of Nature appear in the Free will of God ; And yet the Liberty of God mingleth not it self with the Wonders of Nature . 1. ANd understand us further in this Manner : We apprehend and have it sufficiently made known to us even in the Holy Scripture , as also in the light of Nature and in All and Every thing or Substance ; that from the Eternal Substance all proceedeth , both Good and Evil , Love and Anger , Life and Death , Joy and Sorrow . 2. Yet we cannot say , that therefore Evil and Death Cometh from God ; for * in God is no Evil , also no Death , and in Eternity no Evil goeth into Him. 3. The fierce wrath onely proceedeth out of the fire of Nature , where the life standeth as in a Magia , where one form desireth and awakeneth the other , whence the Essences of Multiplicity Exist ; out of which the wonders become generated ; in which the Eternity manifesteth or revealeth it selfe in Similitudes . 4. And yet we must say that in Gods willing , there is a desiring , which there causeth the Magia , out of which the Multiplicity existeth . 5. And yet the Multiplicity is not Gods willing it selfe : which is free from all substance ; but in the Seeking or longing of the willing , Nature generateth it self with all forms , where then all originally ariseth out of the Desiring , as viz : out of the Eternal Magia . 6. And we are further to know , that all whatsoever there attaineth Life ( which Imagineth into the seeking or Longing , and setteth its will into Nature ) , that it is the Child of Nature , and ONE life with Nature . 7. But whatsoever with its willing ; goeth forth out of the seeking or longing of Nature , into the free willing of God , that becometh accepted and known in that free willing , and is ONE spirit in , or with GOD. 8. And though it be Nature : as also Nature hath Ever from Eternity generated it selfe in Gods willing , yet its Spirit-life is without or beyond Nature in the free willing , * and so the wonders stand manifested in God , and yet are not God himself . 9. And if the souls will-spirit goeth forth from the Reason of Nature into the free-willing of God , then is the willing-spirit Gods Child , and the Nature-spirit Gods wonder ; and the Creature , standeth in-turned into it selfe , as God himself . 10. For , the Sydereall or Reason-spirit , seeketh in its Magia , in it selfe , in its Center , the Wonders of Eternity : To which End , God hath created the soul , in the Body of the outward Nature , though indeed it be onely apprehended in the Inward . 11. And the willing-spirit goeth into the liberty of God , where then the Holy Spirit bringeth it into the Free divine Mystery , so that the Deity standeth manifest in the willing-spirit , and in the Reason Spirit standeth the Magia of Nature , with its wonders , Manifest . 12. So then seeing the soul is the Center , where the right willing-spirit towards the liberty of God , goeth forth into the liberty of God , viz : into the Divine Mystery , yet it hath the Sydereall spirit for a Band. 13. And if it tameth that so that it worketh not Evil , may introduce , the Sydereal Wonders , which in the Elementary Looking-Glass became made or brought to a Substance , and bring them before the Majesty of God into the free willing of God : that so the wonders may shine or appear in the divine Liberty , as a similitude of Gods willing . 14. Not so to understand ; that the liberty of God mixeth with the Nature-wonders and with the similitude , so that they be One ; NO . 15. God abideth Eternally Free ; he dwelleth in the wonders as the Soul in the Body ; and so little as the Body apprehendeth the soul , or the fire , the Light ; so little also doth Nature , the Deity . 16. And yet is ONE substance , and hath from Eternity parted it self into two substances , viz : the Fire and the Light. 17. Where in the Fire we understand the source or quality of Nature ; and in the Light , the Mystery the spirit of the Life without source or quality , although the Fire also is a Mystery ▪ 18. Thus , understand us , it hath one and the same form or manner in Man. The Soul is the Fire of the true humane life ; that , God out of the Eternal Nature in Adam breathed or blew up by or with his spirit , as viz : out of the Center of God. 19. And the Spirit that became generated out of the souls fire , which Gods spirit formed to its Image ; that , HATH the divine Mystery , out of which the willing towards the Love of God , becometh Generated , out of which the Divine Magia or seeking , Existeth ; that , the willing spirit of God , desireth . 20. And so now if it Lift up it self , that is , go forth out of the hidden Mystery into the liberty of God , then it is a branch bud or sprout in Gods Kingdom : Sprouted out of Gods Mystery , and worketh in Gods willing , and Continually openeth the Wonders of Gods wisdome . 21. NOT in that form or Manner , as if in God somewhat New were become Generated , that had not been from Eternity in Gods wisdome , which hath no Ground or bottom nor Number . 22. Onely in the souls Spirit in it self the Endless or Infinite Mystery becometh Manifest to Gods honour and deeds of Wonder : and to the Eternal Joy of it self , understand of the Creatures self . 23. Now seeing the Earthly perished seeking or longing mixeth it self together with the Starry source or quality , and that the soul in the heavy Fall of Adam , hath with its willing imagined into the Starry seeking or longing , as also into the Earthly , and introduced , the strange Magia into it self ; therefore is the willing become broken or Corrupted , and the divine Image become destroyed . 24. And the Heavenly divine Image of Man became Earthly , so that the right willing standeth as it were reversed or turned about , as viz. in the spirit of this world , viz : in Reason , which is generated out of the Constellation . 25. Now therefore it is necessary for the right Image of God , which is thus destroyed and become Earthly ; that it become * born againe anew . 26. And there would be no Remedy or Council found , to help this Image ; if the word out of the Center of God , viz : Gods own Life , should not become Man , and new Regenerate the pure soul again in it self , whose Image was now perished : and there the right Image , become helped again , else it would Eternally have been bereaved or deprived of the liberty and Majesty of God. 27. And so now seeing all souls are proceeded out of ONE , they are all THEREFORE generated out of the perished or Corrupted Root . 28. But seeing the New regenerated Life in Christ is come again into * a soul : therefore it is necessary , that we all cast our willing into the Regeneration of Christ : for in Christ we are with our souls , become Generated in God again , and have in Christ attained the Image again . 29. For our Mystery in the soul stood after the Fall onely and barely in the Magia of Nature , which in its Center , is a Fire , and the Image was turned out of the liberty of God into the outward Magia , viz : into the outward Principle . 30. So now when that breaketh or Corrupteth in the Substance ; then the poor perished Image of the Soul , standeth as a forlorn lost child , where in its own Center it can awaken or stirre up Nothing , but onely the fierce wrathful fire-source or quality : for it is gone out of the word of God , viz : out of Gods Mystery , into a Corruptible Looking-Glass , viz : into the spirit of this world ; which is inceptive and finite , or hath a beginning and End. 31. And therefore also the souls Body is wholly become Earthly , and is fallen home to Corruptibility and to Death . 32. Therefore it is necessary for us : ( being God hath out of Grace turned his Love to us , and hath turned in our soul , in Christ , into himself again into the Liberty , and made the divine Mystery stirring in the Image , so that the Image can dwell again in God , viz : in the Paradisical Wonders ) that we break off our willing from the outward Center , viz : from the transitory Life , and introduce it into the free willing of God. 33. And to that Now belongeth , not a History onely , or knowledge ; for one to say . I Believe , that is , I know it , or desire it , and yet abide with the willing in the outward Principle , viz : stand in the outward seeking or Longing : No! 34. The thing is this , * Ye must become born anew , through the water and Holy Spirit : Else ye will not see the Kingdom of God. 35. It must be sincere or Earnest : the Reasons willing , must become broken ; it must be a living motion of the willing , which breaketh quite through Reason , and which striveth or fighteth against Reason . 36. And though that indeed be not possible for the soul , since it is become so very perished or Corrupted ; yet there is no better Council or remedy for it , then that it should make it selfe with all its reason and thoughts , as it were dead , and incline and unite it selfe meerly and only into Gods Mercy , and give it selfe up thereinto ; that there be no other Room left for Reason , but that it must be compelled and Subdued . 37. And if the willing do thus strike down Reason , then it is as it were dead , and yet there liveth , but it becometh the right willings servant , and yet there without that , will be Lord. 38. For Gods willing must become Lord over Reason ; if Reason would make or do any thing vertuous , which subsisteth before God. 39. For nothing subsisteth before God unless it be generated in Gods willing . 40. But if the willing turneth it self into God ; then the willings spirit becometh Gods child . 41. Then also do subsist before God , the * Wonders , which have been made or wrought by or with the Reason-spirit ; for they have been made in Gods willing ▪ and have become put out of the inceptive and set in the Eternal . 42. And though indeed we cannot say , that our work or Doings ; or that which we have made , abideth Eternally ; yet the shadow or Image of the same abideth ; and though they truly and really abide in the substance , yet but in the Mystery , viz : in the Divine Magia , before the wisdome of God. 43. Where onely the outward principle thereof breaketh or Corrupteth , viz : the outward Dominion in the four Elements . 44. And there yet the Four will become set again into the One ; where then all Colours and forms or varieties of the four , will become known , with ALL WHATSOEUER is become generated therein . 45. Therefore then a final day of separation is appointed by God , wherein * all shall be proved or Tryed through the Fire , what is generated in the willing of God , or , not ; where Each Principle will reap its own . 46. And there Much of Many Mens works will abide in the fire , because they were not become generated in Gods willing ; for Nothing impure , goeth into God. 47. But whatsoever is generated out of another Magia , that is not Pure ; of which we have the Earth for an Example , which is perished . 48. Doest thou ask ; Why ? Answer . The Devil with his Legions , sate , in his Creation , where really he was Created an Angel ; in the Sulphur , or in the CENTER of Nature , † out of which the Earth afterwards became Created ; he hath awakened or stirred up the fierce wrath in Nature . 49 So that the Earth hath an Evil impure seeking or Longing ; although it is become shut up in Death , and reserved for * Putrifaction . 50. Where it shall be proved in the Eternall Fire , and come again , into whatsoever it was before the Creation , viz : into the Eternal Magia of the Eternal Nature . The Fourth Chapter . How a Man must Live , that he may attain the Liberty of God : and how the Image of God becometh destroyed . Also of the state of the wicked , after the Dying of the Body . 1. NOw then seeing all is included and shut up in Gods willing ; whatsoever is become generated in Nature : therefore thus we understand , that Nothing can enter into Gods willing ; unless it became generated or Made in Gods willing : and so we understand Clearly , that it is necessary for us , that we with all our Reason and Thoughts give up our selves into Gods willing . 2. And so * labour with the Hands in the world , and seek and make food for the Belly , and yet not at all set our willing thereinto , so as to accompt any earthly thing our Treasure . 3. For , † where our willing and Heart is , there is also our Treasure : Is our willing in Gods willing ? then we have the Great Mystery of God , out of which this world , as a similitude hath been generated , and so have both , viz : the Eternal , and the Corruptible ; and yet more ; we bring the wonders of our works , into the Eternal Mystery : for they hang or cleave to the willing-spirit . 4. But if we turn away our willing from the Eternal into the Earthly Mystery ; and accompt Money our Treasure , and the Beauty of the Body for our Lustre , and honour or authority and power of our Best Jewel ▪ then our willing is captivated in the same ; and so now hangeth onely to the Looking-Glass , and attaineth not th● liberty of God. 5. For , the Looking-Glass , viz : the outward Kingdom shall be tryed through Fire , and the fierce wrath shall be severed from the Pure , where then the fierce wrath will be an * Eternal Burning . 6. Now if Reason introduceth the soulish Minde , with the willing spirit of the soul , in which the Image of God , and the right true Man standeth , into the outward Looking-Glass , viz : into an Hypocritical seeking or Longing ; then indeed is the Image and right true Man captivated therewith , and infected with the outward Magia , viz : with the seeking or longing thereof . 7. Where then the Image putteth on the outward substantiality , not onely as a Garment , but it is an infection and totall mixture . 8. Though indeed the soulish-fire , mixeth not it self with the outward Kingdom ; yet the souls willing-spirit , which is Magical , mixeth it selfe , and so the Image of God becometh destroyed ; and altered into an Earthly , where then the souls fire-life remaineth rough , and hath in the willing-spirit , an Earthly Image . 9. So now if the body breaketh and dyeth , then the soul reteineth its Image , viz : its willing-Spirit : and now is departed away from the Bodies Image : for in the dying is a Severing asunder , and then the Image appeareth with and in those things , which it hath received into it self wherewith it is become infected ; and that source or quality it hath in it self . 10. What it hath loved here , that hath been its Treasure , whereinto the willing-Spirit hath entered , and according to that also the soulish Image figureth it self . 11. Hath any turned his heart and Mind into Pride state and Courtliness , in the time of his life : then that very source or quality continually springeth in the souls fire into the Image ; and flyeth forth * over the Love and Meekness , viz : forth over Gods liberty , and can not possess nor apprehend the liberty . 12. But it floweth up thus in it self in such an anguish source or quality , and figureth the willing-spirit continually according to the Earthly Things ; into which its willing hath Entered , and g●●●ereth thus therewith in the souls Fire , and continually climeth up in Pride and state , and will needs go forth in the fire over Gods Meekness . 13 For it can Frame or Create no other willing , for it cannot enter into the liberty of God , into the Holy Mystery ; where it might create or procure another willing ; it liveth onely and barely in it self . 14. It hath Nothing ; and can also attain Nothing but onely , that which in the outward Life it hath comprehended or Conceived in it self . 15. And thus it goeth also with a Covetous Person , who hath in his willing-spirit and Image , the Magick Covetous seeking or longing , who willeth alwaies to have much , and figureth all that is in his willing-spirit , where with he was busied in the Life of the Body . 16. But being that hath left him , and that his substance is no more Earthly , therefore yet he carrieth along the Earthly willing , and so plagueth and tormenteth himself therewith , or he can attain nothing else . 17. And yet it goeth much worse with * falshood , against which the Miserable have cryed out , and cursed him for his Oppression and Extortion . 18. For , all whatsoever hath been wrought in the Evil wickedness or Malice , which he hath caused , followeth after him : for it hath become wrought in the Mystery of the Anger , and so the perished soul falleth thereinto after the Dying of the Body . 19. And there it must Bathe in those Abominations , so that if it were possible , for it to unite it selfe with the willing into Gods love , yet it would have those same Abominations and Malice on its Back , for they make it Eternally dispair . 20. Where then at last the soul departeth away , and renounceth God , and desireth onely to clime up and to live in those Abominations . 21. And this is its Joy , that it blasphemeth God and his Saints or Holy ones , but yet lifteth up it self in the abominations above God and the Kigdome of Heaven , and yet seeth or apprehendeth none of them . 22. Thus we give you to Consider , what the willing and † aime or confidence is , viz : that it is the Master and Leader , which introduceth the Image of Man , both into Gods Love , and also in Gods anger . 23. For in the willing , the right true Faith becometh generated wherein the Noble Image of God standeth ; for in the Faith or believing , we become again through Christ , generated in God : and attain again the Noble Image , which Adam had lost , and Christ with Gods life , hath introduced into the humanity again . 24. Thus a false or wicked will destroyeth the Image , for the willing-spirit is the Root of the Image , for it draweth the Mystery of God into it self . 25. And the Spirit of that same Mystery * openeth the faire Image , and draweth on to it the divine Mystery , viz : Gods Substantiality , understand , Christs heavenly Body ; which became generated out of God , in the Dear and fair virgin of his wisdome , which filleth Heaven . 26. So then if our Minde and Willing become set thereinto , and that the willing desireth the same ; then is the willing Magical and goeth thereinto : and if it then hungereth after it , then it may eat the Bread of God. 27. And now Sprouteth to it the New Body , which is the saving amiable blessed Tree of the Christian Faith ; for every Body , or Corpus , loveth it self . 28. And so then the soul getteth Gods Body , which is so sweet saving amiable and blessed , how then will it not love the same , which yet is given to it for its own , in which it liveth and dwelleth ; and of whose power and virtue it eateth and strengtheneth it self . 29. Now None should deceive himself , and abide sticking in his falshood and unrighteousness , and comfort himself with a Historical Faith , whereby he thinketh , God is Good and favourable , he will forgive me well enough , I will gather Treasure , and enjoy my full thereof , also leave my Children much riches and honour , I will yet one day repent well enough ; It is a meer deceit . 30. Thou gatherest and heapest together in falshood , and attractest into thee unrighteousness ; and though it be all done in the best way that may be , yet it is but earthly ; and thou hast demersed thy heart and willing down into an earthly vessel , and clothed and infected thy Noble Image therewith . 31. Moreover thou inheritest and purchasest onely pride for thy Children , so that they onely Set their willing-spirit also thereinto . 32. Thou Thinkest to do good to thy self , and thou dost to thy self and thy Children , the worst thou canst . 33. Indeed the outward Life must have sustenance ; and he doth * foolishly who voluntarily giveth his goods to a wicked one . 34. But much more foolishly doth HE , that with his goods maketh himself to be a wicked one : in that he setteth his heart upon them , and holdeth temporal transitory pleasure , more in honour , then the Eternal untransitory goods which have no End. 35. * But he is blessed that cometh to help the Miserable ; for they wish all good to him , and pray to God , that he would bless him , in Bodyand Soul. 36. And thus their wish and blessing passeth to the Giver into the Mystery ; and environeth him , and followeth after him as a good Work generated in God : for he taketh that Treasure along with him , and not the Earthly . 37. For , when the Body Dyeth , then the Image passeth into the Mystery , that is , it becometh manifest in the Mystery of God. 38. For , in the Time of the Earthly Life , the outward Principle was a Cover before it , and that falleth away with the dying of the Body , and then the divine Mystery appeareth in the Image , and therein , all good deeds and works ; which were become generated in the Love in the willing of God. 39. All the prayers and wishes of the honest and vertuous Children of God , stand in the Mystery , and incline themselves towards , and appropriate themselves with the Image : For , the children of the Myserable , whom he came to help in their necessity and tribulation , have sent their willing in their prayer into Gods Mystery : and therewith unite them , to their deliverer and comforter . 40. And so when that same wel-doer cometh into the Mystery , so that the Earthly Life falleth away , then all things become Manifest , and every one uniteth it self to its own , into which the willing hath severed it . 41. And all this becometh reserved to the Judgement of God the holy spirit , in the Mystery ; and there every one shall reap what he hath here sown in his field , * there it shall all spring up grow and blossome in a heavenly new Earth . 42. In which , Man will draw and put on to his divine Image , the Body of the perfect Mystery of God ; and see before him , viz : before the bodily or Corporeal Image , his righteousness standing , and why he is so fair Beautiful and bright . 43. He will know the Cause thereof , and Eternally rejoyce himselfe therein , and conceive or comprehend his Song of Praise or Hallelujah therein , to Gods honour and deeds of Wonder . 44. On the Contrary the Wicked Heap or Multitude will have the scorn derision reproach Covetousness Pride State Pomp evil Malignity and wicked Malice , and the Curse of the Miserable , in their Mystery , gathered together into the Anger ; which will also follow after them , and so they will ever continually know the Cause of their source or quality and Torment , and in that regard be Eternal Enemies of God and of his Children . The Fifth Chapter . Why the wicked Convert not . What the most Smarting thing in Converting is . Of the false Pastors or shepheards . Of the Tree of Faith. How a Man must enter into the Kingdom of God. Of the Breaking of the Kingdom of Lucifer . Of the Three Forms of Life : and what we have inherited from Adam , and from Christ . 1. ALL this the wicked Multitude cannot conceive or apprehend , and the Cause is this , there is no willing in them , which desireth to conceive it . 2. For , the Earthly substance hath captivated them , so that they can Create or frame no willing into Gods Mystery ; they are to God as the Dead ; there is no breath of divine Life in them , also they will nothing thereof , they are bolted up into Gods Anger Mystery , so that they know not themselves . 3. God hath not done that to them , but they are with their Willing-spirit gone thereinto , and so demersed themselves , and therefore they run on like Mad men . 4. Where yet the Noble Jewel in them standeth hidden in the Noble Center , in the divine Principle● and they can very well , with their willing , go forth out of the Earthly substance and Malice or wickedness , into the willing of God. 5. But they wilfully and obstinately let the fierce wrath hold them ; for , the Proud stately , self honouring-life , pleaseth them too well , and that holdeth them also . 6. But after this Time , there is no Remedy more ; when the souls Fire , is meerly and barely Naked , then it can be quenched by or with nothing but onely with Gods Meekness , with the water of the Eternal Life in the Mystery of God , and that they reach not or attain not ; there is afterwards a * Great Cliffe or Gulfe between them , a whole Principle . 7. But in this Time , while the soul Swimmeth and burneth in the Blood , it may wel be , for the spirit of God † goeth upon the wings of the wind ; God is become Man. 8. The spirit of God , goeth with the willing , into the soul , it desireth the soul ; it setteth its Magia towards the soul : the soul need onely to * open the Door , and so it goeth voluntarily in , and openeth the Noble Grain to the Tree of the Christian Faith. 9. But this is the most smarting , which entereth most bitterly into Man ; he must break off the willing-spirit from the Earthly Substance ; he must bring forth the willing-spirit out from its Earthly Treasure , viz : out from Pride State Covetousness and Envy , as also out from Anger and falshood towards the Spirit of God. 10. His Mouth must not be an Hypocritical flatterer , and his heart and willing abide sticking in the Earthly Mystery , it must be sincere and Earnest from the Ground of the Heart and of the soul . 11. The Will must turn it self about into the Divine Mystery , viz : into Gods love , that the Spirit of God may have space and place in it , to blow up the divine Sparckle , else there is no Remedy , it is no flattering hypocrisie wil do it . 12. * And though one should learn all the Scriptures outwardly without book by roate , and should sit all his life long in the Church ; and yet would abide in the souls Image , an Earthly Beastial Man , which in his heart hunteth onely after falshood deceit and wickedness , then his flattering Hypocrisie will help him nothing . 13. A Preacher , who handleth Gods Mystery in the outward Externally , and yet hath not Gods Image in the Inward , Internally , but onely hunteth after honour and Covetousness , he is as neer to the Devil , as the meanest of all , he is onely a Jugler with Gods Mysteries , and an Hypocrite without power . 14. He himself hath not the Mystery , and how then will he give or * dispence it to others ? He is a false shepheard and † A Wolfe among the sheep . 15. For every Man which beareth the Mystery of God , that is , who hath awakened or stirred it up , and given himself up thereto , so that Gods Spirit driveth him , * HE is Gods Priest , for he Teacheth out of or from God , none can rightly Teach , unless he teach out of or from Gods Mystery . 16. But how wil he teach , who is without it , will he not teach from Art and Earthly Reason ; what doth that Concern Gods Mystery . 17. Although Reason be a Noble Thing or substance , yet without Gods Spirit , it is blinde ; for Christ saith● † Without 〈◊〉 ye can do nothing : * those whom the spirit of God leadeth or driveth , those are Gods Children . 18. But ‖ he who climeth into the sheepfold , another way then through Christs Spirit , he is a Theef and a Murtherer , and Cometh onely to rob and steal , and to seek his own profit , he is not a Pastour or feeder of the sheep , but a devourer ; as wolf doth . 19. We are to understand thus concerning the Tree of Christian Faith , it must be living , and not a dead History or knowledge ; the Word of Life must in the Image be born or generated Man , that the Soul may bear Gods Image , without that he is not Gods childe . 20. No flattering Hypocrisie , or deferring of Repentance upon hope availeth ; so long as one beareth the Earthly Image on the soul , he is without Gods Mystery . 21. Thou shouldest not dare to think , I will yet one day Convert well enough ; but I will before hand gather enough , that I may not want , and Earthly business may not afterwards lye in the way : No , that is the Devils griping Tallon . 22. But through persecution the Cross and Tribulation through reproach and disgrace , must we go into the Kingdom of God. 23. For the Devil manageth his dominion in the Earthly Image , and he reproacheth the children of God in his proud stately pompous Seat , when they would run away from him , or escape from him : Thus the wicked Multitude serve the Devil and help to promote his work . 24. All this , the Man that will go to God , must not regard , he must consider , that he is in a strange Country among Murtherers , and is a Pilgrim , who wandereth or travaileth into his true Native Country , he falleth among the Murtherers , who vex and rob him . 25. And if he can but bring it so farre , that he reteineth his Noble Image , then he hath Goods enough : for he getteth the heavenly Mystery instead thereof , wherein all lyeth ; out of which this world is onely a Looking-Glass of it . 26. And he is indeed very foolish , which taketh the Glimps of a Looking-Glass for a substantial Thing or Being : for the Looking-Glass breaketh , and he that loveth the same is bereaved thereof . 27. And he is like one who in a great water † buildeth his house upon the sand ; and the water carrieth away his house ; and so it is also with the Earthly Hope . 28. O Child of Man , thou Noble Creature , let * it not have the power ; it costeth thy Eternal Kingdom , seek thy self and find thy self , but not in the Earthly Kingdom . 29. O how very well is it with him , that findeth himself in Gods ; Kingdom ; who draweth on the heavenly and divine Mystery , and entereth thereinto . 30. All the Ornament and Bravery of this world , is Dung in respect of the Heavenly : and is not worth a Mans setting his Love upon it . 31. Although it be so ; that it must yet be brought to the * Wonders ; to which End also God hath Created it : that Man , understand , the outward Man , should open the Wonders of the outward Nature , viz : in the outward Mystery , both out of the Earth and above the Earth . 32. All whatsoever the Starres can do , and the Earth hath in it , should Man bring into Wonders , into Forms , and into Being and Substance , according to the Eternal Figure , which became seen in Gods wisdome , before the Times of the World. 33. But he should not set his willing therein , and Esteeme that for his Treasure , but for his Joy and Ornament he may use it ; but with the Inward Man he should labour in Gods Mystery , and then Gods Spirit helpeth him also to seek and finde the Outward . 34. Seeing then , we are through the Heavy fall become so perished , that our Mind is become turned out of the heavenly Mystery into the Earthly , as into the Looking-Glass , so that we are found as it were half dead ; therefore it is highly necessary for us , that we go quite forth out of the Earthly , with our Mind and willing : and seek our selves first , before we seek the Earthly Beauty and Ornament ; that we may first learn to know , where we are at home , and not make our Mind Earthly . 35. For , though Man standeth clearly in the Image of God , yet he is in a Three fold Life ; but if he loose Gods Image , then he is only in a Twofold . 36. The First Life is the Soules Life , and it originally ariseth in the Fire of the Eternal Nature , and standeth Especially in Seven Forms , all according to the Spirit of Nature , as in our second and Third Book is expressed and declared . 37. And the Second Life standeth in the Image , which is or becometh generated out of the fountain of the Eternal Nature , viz : out of the souls Fire , which Image standeth in the Light in another source or quality , and hath its living Spirit ; as you may find it in Fire and Light. 38. For , the source or quality of the Light , is not as the source or quality of the Fire , and yet the Light existeth out of the Fire , where a Man is to understand in the source or quality of the Light , the meek pure amiable Spirit , and in the source or quality of the fire , the Cause thereof . 39. As you see , that out of the fire the Air Originally ariseth , which is the Spirit , and the Air also is understood to be in Four Forms , as First , one Day according to the fierce wrath of the fire ; and Secondly , a Moist or damp one , viz : water , from the harsh astringent attraction ; and Thirdly , a Meek one from the Light : and Fourthly , a swelling rising one , from the fierce wrath of the fire-Crack . 40. Wherein we then understand ; that the Light in all Forms is Master , for it hath the Meekness , and is a Life , which becometh generated through the fierce wrathful Death , viz : through the Anguish source or quality in the sincking down : viz : as another Principle , which subsisteth in the fire without feeling ; and yet hath its feeling in it self ; viz : the Laudable worthly Relish . 41. Wherein then we understand , that the water , becometh generated through the Death , through the sincking down through the fires Anguish , and we understand further , how yet it is no Death , and yet it is a Death . 42. But the Light maketh it Sprouting , so that there is a Life therein , which life standeth in the Lights Power , wherein the life sprouteth out of Death . 43. And , understand ; the Substantiality , viz : the Comprehensibility or Palpability , for , or to be , the water ; which is dead in it selfe , but the fire-life , and the Lights power is its Life . 44. Thus the substantiality is esteemed as it were dead , where the Life is its own therein , and possesseth and generateth it self in it self . 45. Wherein the Death of the substantiality must give the Body thereto ; as is declared in our Third Book : where then in the Light-life , and in the water of the Death , we understand two forms ; and according to the Anguish in the Fire , the Third . 46. As First , in the Anguish of the Mortifying or killing in the fierce wrath of the Fire , we understand a fierce wrathful water , which in respect of the first four forms to Nature , viz : harshness , bitterness anguish and fire , is like Poyson , and , is also Poyson , a hellish substantiality in the fierce wrath , according to the original of the first Principle , wherein Gods Anger springeth or floweth up . 47. And Secondly , we understand the other water , in the Lights Crack , in which the source or quality sincketh down quite through the Mortifying , and in the Death , becometh like as it were nothing , for in the Nothing , the Eternal Liberty , viz : the Eternal Abyss of the Eternity ; becometh attained . 48. And if then the incomprehensible Light , in that very sincking down into the Eternity shineth or discovereth it selfe , and , alwaies filleth the sinking down , then sprouteth forth in the Light , the power of the Light , viz : the Life of the demersed or sunck down Death . 49. For , the fierce wrath of the Fire , abideth in the fierce wrathful source or quality of the fierce wrathful water , and goeth * not along into Death ; also it cannot be , for the fierce wrathfulness is the stern Almighty life ; that cannot dye , nor attain the Eternal Liberty ; for it is called , & remaineth to be , in Eternity , the Nature-life . 50. And though indeed in the Light-life , there is found also a Nature , yet it is not painful odious or Enemicitious , as that in the Original of Nature , according to which , God called himselfe a zealous jealous Angry God. 51. For , in the Light-source or quality , the water , which is sunck down through death into the Liberty , becometh a source & water of the Eternal life of Joy , in which the Meekness and Love , Eternally flow up . 52. Where then there is no more sincking down , but a sprouting , which is called Paradise . 53. And the movinng out of the waters-source , is called Element , that is the pure Element in the Angelical world . 54. And the Cause of the fire in the Light , is the Eternal Firmament , wherein the Eternal skill and knowledg in Gods wisdom becometh opened : as we have a similitnde hereof in the Firmament and Starres . 55. Thus , we understand two worlds one in another , one not comprehending the Other , viz : One , in the fierce wrath of the fiery Nature , in the water of the Poyson and Anguish source or Quality , wherein the Devil dwelleth . 56. And then one in the Light , wherein the water of the Light , is sunck down , out of the Anguish , into the Eternal Liberty , which the Poyson-water , cannot apprehend or reach . 57. And yet is not severed asunder , but onely through the Death , where it divideth it selfe into two Principles , and so severeth it selfe into two Lives , viz : one in the Anger , and the other in the Love , which Life , is known to be the right Life . 58. And herein sticketh the ground ; that as we with Adam went out of this Life into the Outward Life ; wherefore also God became Man : so he must introduce us through this death , through and out of the fierce wrathful source or quality out of the fire-Anguish-life , through the Death into the Light-and Love-life , again . 59. Whereas yet the Gates of Death , were in the wrathfulness shut up in the humane soul , so that the soul stood in the Anguish source or quality , in the inward Nature , in the fire of the Poyson , viz : in the water of the Anguish . 60. And there hath the Prince Christ , broken the Look Fort or Barre of Death , and is with his humane soul sprouted forth through the Death into the Light of God again , and so now his Light-life leadeth Death captive , and so it is become a Reproach and Scorn . 61 For with the Lock Fort or Barre , Lucifer thought to be a Lord and Omnipotent Prince . 62. But when the Lock Fort or Barre became broken , then the Power of the Deity in the Light destroyed his Kingdom ; and there he became a Captive servant , for Gods Light and the Water of Meekness is his Death ; for the Anger , becometh killed or mortified therewith . 63. Thus is the Light and the Love entered into the Anger , together with the Paradise-Element , and the water of the Eternal Life , and Gods anger is become quenched . 64. And so now Lucifer abideth in himself in an anxious fierce wrathful fire-source , where his Body is a Poyson , a source of Poyson-water . 65. And thus , is become thrust out from Gods fire , into the Matrix of the Eternal Nature , viz. into the stern harshness , which generateth the Eternal darkness , wherein he manageth the very stern dominion in the Anxious Mercurius , and so is as a Reproach or Out-cast . 66. Who in his Original was a Prince , but now is no more then an Executioner , a Base Slave , which must be there in Gods fierce wrath , as a Hangman , who punisheth the Evil , when he is commanded by his Lord to do so : he hath no further power . 67. Although yet he is a deceiver , that he might entrap many , and that his Kingdom may be great , that he may have many , and not stand in reproach with so few . 68. As a Whore thinketh , if there were many Whores , then I should not be a Where alone , I am as others are ; thus he also desireth a great Tribe or Genealogy ; that thereby he may reproach God. 69. For he alwaies attributeth the blame and fault to God , that he is fallen , as that bis wrath hath so drawn him , and thrust him into such a willing of Pride and state , so that he stood not . 70. Thus he supposeth , if he did draw many to him , that his Kingdom would be great , and so should get more to him , that would do as he doth and Curse God , but justifie himself ; that is his strength and pleasure in his dark harsh anguish , where he continually stirreth up the fire in himselfe ; and flyeth out above the Thrones , and so holdeth himself still to be a Prince and King. 71. And though he be indeed Evil , yet he is a Prince in his Legions in the Anger in his Creature , but , With the Anger without his Creature , he hath not power to Act ; therein he must abide as an impotent captive . 72. Thus understand the Life , in two forms , viz : one according to the fire of Nature , and the other according to the fire of Light , which fire bunreth in the Love , wherein the Noble Image of God appeareth or shineth . 73. And we understand herein , that the willing of Man should enter into Gods willing , and so he goeth , in Christs Death with Christs soul , through Death into the Eternal Liberty of God into the light Life ; and * there he is in Christ with God. 74. And the Third Form of Life is the outward Created Life from or out of this world , viz : from the Sun , Stars , and Elements . 75. Which , Gods spirit , with or by the Spirit of the Great world , * to Adam breathed into his Nostrils , wherein then also he became an outward soul , which moveth or swimmeth in the Bloud and Water , and burneth in the outward kindled Fire , viz : in the warmth , 76. That same outward Life , should not gripe into the Image in the Inward Life , also the Image should not let in that into the inward Light , which shineth through Death , and sprouteth with its power into the Eternal Liberty ; for the outward Life , is onely a similitude of the inward Life . 77. The Inward Spirit , should onely , in the outward Looking-Glass , open the Eternal Wonders , which in Gods wisdome , were become discovered in the Abyss in the divine Magia ; and bring them to a figured Looking-Glass , viz : to a Looking Glass of Wonders , to Gods honour , and to the Joy of the Inward Man , generated or Born out of God. 78. But its will should not go into it , to draw in the outward wonders into the Image ; as we now with Lamentable Misery know , that Man , draweth in and Imageth to himself an Earthly treasure into the Mind , and so destroyeth the pure Image of God in the second Principle . 79. For , his willing - spirit , goeth into the Earthly Substance , and bring th his Body , wherein the Image standeth , into the Earthly Substance , viz : into the Earthly Treasure , into an Earthly Vessel , or Comprehension . 80. And now , the Image through the Imagination becometh also Earthly , and goeth again into Death , and looseth God and the Kingdom of Heaven ; for , his willing-spirit sticketh with the Body in the outward Life . 81. And now the outward Life must die , and break or Corrupt , that the Created Image according to the Inward Kingdom may appear and shine . 82. And thus the willing-spirit , sticketh with the Body , in the outward Wonders , and bringeth them in the dying of the outward life , along with it self before * the Judgement of God. 83. And there shall the willing-spirit go through the fire , and the Image shall be tryed through the fire , and all that is Earthly must be burned off from the Image , it must be pure and Immaculate , or without spot . 84. As the Light subsisteth in the Fire , so must willing-spirit also subsist in Gods Fire , and if there it cannot go free through the fire of God , through Death ; then will this Image be spewed out into the Eternal Darkness . 85. And this is verily the heavy Fall of Adam , that he hath put his willing-spirit into the outward Life , viz : into outward Principle , into the false seeking or wicked longing Lust ; and Imagined according to or longed after the Earthly Life . 86. And so he went out of Paradise , ( which sprouteth forth through death into the Second Principle ) forth into the outward ; and wen● thus into Death , and so must dye , and thus his Image became de●stroyed . 87. This , we have inherited from Adam , but from the second Adam●Christ , the Regeneration . 88. Where we must enter into Christs Becoming Man or Incarnation , and with him into his Death , and out of Death with him sprout forth into the Paradise-world into the Eternal substantiality of the Liberty of God. The Sixth Chapter . What Lust can do : How we are fallen in Adam , and helped again in Christ : and how it is no Easie Matter to become a right true Christian . 1. THus we understand , that it lyeth in Lust ; that destruction or perdition , is come out of the Lust , and yet still Cometh from thence continually . 2. For Lust is an Imagining , where the Imagination windeth or insinuateth it self into all Forms of Nature , so that , they all become impregnated with the Thing , out of which , the Lust existeth . 3. As then we understand , that the outward spirit of Man , which is a fimilitude of the Inward hath lusted after the fair Image ; and in that regard set its Imagination into the Inward , whence the inward is become * infected . 4. And being it did not instantly feel the death , therefore , did it give the space and room to the outward in its willing-Spirit , and so the outward is drawn into the Inward for a Lodging , and is at length become the Host in the house , and hath obscured or dimmed the inward , so that the fair Image is disappeared . 5. There the Image fell among the Murderers , viz : among the stern or severe * Spirits of Nature , and of the Life 's original , these held the Image Captive , and drew off from it the Paradise Garment , and committed murther within it , † and left it lying half dead . 6. And now the Samaritan , Christ , was needful , and that is the Cause , that God became Man. 7. If the wound or hurt could have been healed , by a word speaking or word forgiveness , God would not have become Man. 8. But God and Paradise were lost , as also the Noble Image became destroyed and made desolate ; and must be New-Regenerated or born out of God again . 9. And therefore came God with his word , which is the Center in the Light-life , * and became Flesh , so that the Soul gat a divine Paradisical habitation again ; thus , to be understood . 10. That , as Adams Soul had opened the Door of the Fires Essences , and had let in the Earthly Essences ; whose source or quality had wound it self into the Paradise-Image , and made the Image Earthly . 11. So Gods Heart did set open the Doors of the Lights Essences , and encompassed the soul with heavenly Flesh , and so the Holy Fleshes Essences Imagined after the Image , after the souls Essences . 12. Thus now , the soul became impregnated again , so that it went with its willing-spirit through the Death , into the Paradise-life . 13. And thence came the Temptation of Christ , that he became Tempted , to try whether the Soul would Eat of the Word of the Lord , whether it could enter through Death into Gods Life . 14. Which in the End became fulfilled on the Stock or Tree of the Cross , where Christs Soul , went through the fire of the fierce wrath , through the stern source , through Death ; and sprouted forth again into the Holy Paradise-world , in which Adam was Created . 15. Thus are we Men become helped again , and it is necessary for us , that we draw away our willing , Thoughts , and Mind , from all Earthly things , and , turn them into Christs Suffering , Dying , Death , and Resurrection . 16. So that we continually Crucifie the Old Adam with Christs Death , and continually dye from Sinne in the Death and Dying of Christ , and continually rise again with him out of the Anguish of Death , into a New Man ; and sprout into the life of God , else there is no Remedy . 17. We must dye away to the Earthly willing in our willing , and must continually become regenerated to the New world in Faith , in the Flesh and Bloud of Christ ; we must be generated or Born out of Christs Flesh ; if we will see Gods Kingdom . 18. It is not so sleight a thing to be a right true Christian , it is the very hardest thing of all ; the willing must be a * Champion , and fight against the perished corrupt willing . 19. It must , sinck it selfe down out of the Earthly Reason into the Death of Christ into Gods anger , and as a worthy Champion breake the power of the Earthly willing . 20. And with so hardy and bold a courage , that it will set and hazard the Earthly life upon it , and not give over till it have broken the Earthly willing , which indeed hath been a strong Battel with me , where two Principles strive and fight one with the other for victory . 21. It is no slight matter , it must be earnest , to fight for the victorious Crown and Garland , for none get that unless he Overcome , he must break the Might of the Earthly willing , which yet of his own Might he can not do . 22. † But if he sincketh himself down out of the Earthly Reason into Christs Death with his inward willing , then he sinketh down through Christs death , through Gods fierce wrath , and through all the holding Cords of the Devil , into the Paradise-world into the Life of Christ . 23. He must make his * wil as it were dead , and so he liveth to God , and sincketh down into Gods Love , though there he liveth in the outward Kingdom or Dominion . 24. Yet I speak of the victorious Crown or Garland which he getteth in the Paradise-world , if he once presseth in , for there the Noble seed becometh ●●wn , and he getteth the Highly precious † pledge or Earnest of the Holy Spirit , which afterwards leadeth and directeth him . 25. And though he must in this world travail or wander in a dark Valley , wherein the Devil and the worlds wickedness continually Rusheth and Roareth tumultuously upon him , and often casteth the outward Man into abominations , and so Covereth * the Noble Grain of Mustard seed ; yet it will not suffer it self to be kept back . 26. But thence sprouteth forth , and a Tree Groweth out of it in Gods Kingdom , against all the raving and Raging of the Devil and his followers , and dependents . 27. And the More the Noble Pearl-Tree , is sought the more swiftly and strongly it groweth , suffereth not it self to be suppressed , though it costeth the outward life . 28. Thus my Dear Minde search aright after the Tree of Christian Faith : it standeth not in this world . 29. Indeed it must be in thee , but thou must with the Tree , be with Christ in God , so that the world doth but hang to thee , even as * it hung also to Christ . 30. Not so to understand it , as if this World were not at all useful or profitable in the sight of God ; It is the Great Mystery , Mysterium Magnum . 31. Man is therefore become Created in this world , as a wise Ruler or Manager thereof , that he should open all Wonders , which were from Eternity in the Sulphur , out of which this world with the Starres and Elements were Created , and according to his willing , bring them into Formes Figures and Images , all to his Joy and Glory . 32. He is created wholly free without any Law , he had no Law , but onely the Nature-Law , that he should not mixe one Principle in another . 33. The Inward Man should let no Earthly thing into it , but should rule Omnipotently over the outward Principle : and so no Death nor Dying would have come into him . 34. Also the outward Elements could not have touched him , neither Heat nor Frost had touched him . 35. For , as the Noble Image must subsist in the Fire , so also should that same Noble Image , rule through the whole Man , through all the Three Principles , and rule and fill all with the Paradisical source or quality . 36. But since that cannot be at all , and that indeed the flesh is become earthly , therefore now we must become generated in the Faith , where truly the Earthly Life covereth the right Life . 37. Therefore we must put on the right Garment , which is called Hope , and set our willing into the Hope , and Continually Labour upon the Tree of Faith , that it may bring forth its fruit , viz : the saving amiable and blessed * Love towards God and its Neighbour . 38. He should do Good , not for his own sake onely , but also therefore , that he may Edifie and better his Neighbour , with his Example and Life . 39. He should Consider , that he is a Tree in the Kingdom of God ; and that he must bear fruit to God , and grow in Gods field and soyl , and that his fruits belong to Gods Table . 40. And that he should conceive or comprise his works and Wonders in the right true Love , and Converse and walk in Love , that he may bring them into Gods Kingdom . 41. For , God is a Spirit , and Faith is also a Spirit or One Spirit in him , and God is in Christ Become Man , and the Faiths Spirit , is also in Christ Generated or Born Man. 42. Thus the willing-spirit converseth or walketh in God , for it is ONE spirit with God , and worketh or co-worketh with God , divine works . 43. And though it be so , that the Earthly Life covereth it , in , so that * he knoweth not his work which he hath generated or born in the Faith , yet in the breaking of the Earthly Body , it will be manifest . 44. For the Hope is its Chist or Cabinet , and a Mystery , wherein , the Faiths work , becometh sown and Kept . The Seaventh Chapter . To what End this World , and all Substances or Things were Created . Also of the Two Eternal Mysteries . Of the Mighty strife in Man about the Image : and wherein the Tree of Christian Faith standeth Groweth and beareth Fruit. 1. SEeing then that Man standeth thus in a Threefold , Life , So therefore is every Life a Mystery or hidden Arcanum to the other , and desireth the other , to which End , this World , with all substances or Things are become Created . 2. For , the divine substantiality desireth the Looking Glass or Similitude , for this world is a similitude according to Gods being or substance . 3. And God is manifest in an Earthly similitude , for the Wonders of the Arcanum or hidden secresie , might not be opened in the Angelical world , in the Love-Birth . 4. But in this world , where Love and Anger is mixed , therein is a Twofold Genetrix , and there it might be . 5. For , all things originally arise out of the fire-Root , and yet were encompassed with the Water of Meekness , so that it is an amiable or lovely Substance or Being . 6. Yet , thus the Fire , became not known in the Angelical world , for the Center of the Genetrix standeth in the Light , and is the word of God : and so the Wonders of Nature may not , otherwise , then in a Spiritual Magia , become opened , that is , become seen in Gods wisedom . 7. But seeing that same is almost incomprehensibe to the Angels and to the souls of Men ; and yet God will be known in Angels and Men , therefore the Angelical World lusteth or longeth after the Great Wonders , to know them , which have from Eternity stood in the wisdom of God. And they became in the Earthly Similitude brought to substance in Figures and Images , all according to the Eternal Essences of the Center of Nature , that the Wonders may stand Eternally . 9. Yet not Essentially , but in Figures in Images , and similitudes in formings according to the willing , indeed Magically , but yet the Genetrix is in the Center of the wonders . 10. For it hath once become awakened or raised out of the Fire , but it will be again swallowed up into the Mystery , and standeth as a hidden Life . 11. Therefore shall all substances or things become manifest as in shadows in the Angelical world , yet * those onely which in Gods willing have become introduced into the Mystery . 12. For the Mysteries which are Eternal are two , as one in the Love and one in the Anger : into which soever the willing-spirit with its wonders entereth in , therein standeth its work and Wonder . 13. So in like manner , we are to know , that also the outward vehemently desireth the Inward , for all runneth after the Center , viz : after the Original , and desireth the Liberty . 14. For in the fire of Nature , there is anguish and pain or sourcive quality , therefore now will the Imaging or the Image of the Meekness in the sourcive quality of Love be free , and yet may not in the sourcive quality of the fiery Essences , be free , so long , till the sourcive quality divideth it self in the breaking , and there each passeth into its Mystery . 15. In like manner will the fire be free from the water , for the water is also the Fires Death , and it is also Mystery to it . 16. And we see likewise hereby , how the water , holdeth the fire Captive , and yet no Dying is in the Fire , but it is onely a Mystery in the Fire . 17. As then may be seen , how it breaketh forth in the water , and * openeth it self , so that openeth it self out of the Center of its own Genetrix , as is to be seen in the Lighting and Tempest , also in a Stone , which yet is water ; may be known . 18. And yet we see especially , how all forms of Nature desire the Light , for in that desiring the Oyl becometh generated , wherein the Light becometh known , for it originally ariseth out of the Meekness . 19. Thus first , we are to know , our Life : that in us the Fires-Center standeth open , for the Life burneth in the Fire . 20. And then Secondly we are to , ponder and Consider of the desire to Love , which in the word of Life originally ariseth in the Angelical world , where the Heart of God with his desiring standeth towards us with his Imagining , and also draweth us into the divine Mystery . 21. And then Thirdly ; we are to Consider the Magick Kingdom of this world , which also burneth in us , and vehemently draweth us into its wonders ; for it willeth to be manifest . 22. And Man is become Created therein to that End , that he should manifest that same Mystery , and to bring the Wonders to Light , and into forms according to the Eternal wisdom . 23. Now then seeing he is to do this , and that he thus burneth in a Threefold fire , therefore , the right Spirit , in which the Angelical Image sticketh , hath great weariness , and is in great danger , for it wandereth upon a very smal Bridge . 24. For , it hath two Enemies , which continually draw it , each would be in the Image , and bring its sourcive quality thereinto , as , viz : the Inward fire , and also the outward Fire , the inward Kingdom of the fierce wrath , and also the outward Earthly Kingdom of the Looking-Glass ; and thus the right Image sticketh in the Midst in the * Squeezing Press . 25. For the Inward Kingdom , will , through the outward , open the Wonders . 26. But being it is too sharp , therefore the outward Kingdom fleeth away before the Inward , and graspeth after the Midlemost , viz : after the Image , which standeth in the Liberty of God , and so fleeth and slippeth it self into the Image for it all graspeth after the Heart of God , that is , after the Center of the Kingdom of Joy. 27. Therefore now it is necessary for the Image , that it defend it selfe , and not let in the Earthly Guest , much less fiery ; and yet becometh generated cut of Both , viz : out of the fire , the Life ; and out of the outward , the Wonder . 28. Therefore it is highly necessary for Mans Image , that he lead * a sober temperate life , and not fill himself with the outward Kingdom , for else it maketh an indvvelling in the Noble Image . 29. And vve understand herein , the mighty strife in Man about the Image of God ; for there are Three that strive about it , as first , the stern strong fire-Life ; and then Secondly the divine Life ; and then Thirdly , the Earthly Life ; and so the Noble Image sticketh in the midst , and is drawn of Three . 30. Now it is necessary for it , that it hide it selfe with the Faith in the Mystery of Hope , and stand still in that same Mystery . 31. Where then the Devil in the inward fire-life , continually rideth forth into the outward earthly life , in pride Covetousness and falshood or wickedness over the Noble Image ; and would introduce it into the fire , and anguish life , and break or destroy it . 32. For , he supposeth continually , that the place of this world is his Kingdom , he will suffer no nother Image therein . 33. Now thereupon the Noble Image , falleth into the Cross and Tribulation into anguish and necessity , & here there belongeth strife to it , to fight for the Noble victorious Crown or Garland , of Gods Image . 34. And hence originally ariseth Prayer , so that the Image continually goeth forth out of the introduced Earthly substance or Being , and also out of the proud stately hellish abominations , with the Prayer ; and continually Entereth into Gods life into his Love. 35. And thus the right Image continually killeth the Earthly Adam , and also the hellish pride and state of the Devil , and must alwaies stand as a Champion . 36. And it is most necessary of all for it , that it should insinuate it self into Patience , and Cast it self under the Cross , and continually Spring or flow up into the Love. 37. For , that is its Sword ; wherewith it slayeth the Devil , and driveth forth the Earthly substance , it hath no other sword , wherewith to defend it self , then the Meek water of the Eternal Life , and that , the proud stately fierce wrathful Spirit relisheth not ; for it is his poyson , and he fleeth before it . 38. Now if we will rightly demonstrate the Tree of Christian Faith , then we say : Its Root , standeth in the Mystery of the Hope , its Sprouting standeth in the Love , and its Body in the * Comprehension of Faith. 39. That is , where the Image , through its earnest desiring , presseth into the love of God , and , comprehendeth or attracteth the Substantiality of God , that is , Christs Body ; that is now the Corpus or Body , wherein the Tree , standeth , groweth , florisheth and bringeth forth fruits in Patience , which all belong in , to the Angelical world . 40. They are the Souls food , wherein it eateth and refresheth or quicken its fiery Life , so that it is transmuted or changed into the Light or Meekness . 41. And thus the Tree groweth in the Paradise of God , which the Outward Man † knoweth not , and Reason apprehendeth it not . 42. But , to the Noble Image , it is very well to be known , that will then when the outward life breaketh , be manifest , and all its works follow after it in the Mystery of Hope , into which it hath sown . 43. Therefore should none , who will travail in the Path of Gods Pilgrimage , propose or purpose to himselfe , to have in this world , Good and frolick Dayes , with worldly honour , but Tribulation Scorn reproach and persecution , attend him every hour . 44. He is here onely in a vale of Misery , and must continually stand in strife , * for the Devil goeth about as a Roaring-Lion , he stirreth up all his children of Malice and wickedness against him . 45. He is accounted as a Fool ; he is * unknown to his Brethren , his Mothers house scorned and despiseth him . 46. He goeth away and soweth in Tribulation , and is anxious , but there is none that * apprehendeth it , or into whose heart it entereth , every man supposeth his Folly , plagueth him thus . 47. Thus he remaineth hidden to the World , for † he is with his Noble Image not of this world , but born of God ; ‖ He soweth in Tribulation and reapeth in Joy. 48. But who shall express his Glory , which will be his wages ? or who shall speak of the Crown or Garland of Victory which he attaineth ? 49. Who can express the Crown of the Virgin of Gods wisdome , which the Virgin of * Gods wisdome setteth upon him ; where is there such a fair beauteous One ? For it excelleth the Heaven . 50. O , Noble Image ! Thou art indeed an Image of the Holy Trinity of God : in which God himself dwelleth ! God setteth upon thee , his beautifulest Ornament ; that thou shouldest Eternally Exult in Him. 51. What is I pray , the substance of this World , seeing it breaketh or Corrupteth , and bringeth a Man onely into anguish Cares encumbrances and misery , and besides into Gods Anger , and breaketh or destroyeth his fair Image , and draweth a Vizard on to him . 52. * O , how great a shame and reproach will that Man have of it : when he shall thus appear at the Judgment Day of God , in a beastial Image : besides that which followeth hereafter , that he shall abide eternally therein . 53. Then Lamentation beginneth , there will be sighing waiting and howling for the Lost Earnest Penny and Talent , which cannot be reached or attained again Eternally . 54. There , shall the Image stand in Eternity before the Abominable Devils , and do what the Abominable Prince Lucifer will. The Eighth Chapter . In what manner , God forgiveth sinnes : and how a Man becometh a Child of God. 1. MY beloved seeking and desirous Minde , thou that * Hungerest , and Thirstest after Gods Kingdom : Mark the Ground I pray thee , what is shewed to thee . 2. It is not truly so easie a thing to become a child of God , as Babol Teacheth , where Men bring Consciences into the History , and so tickle and flatter them Courtlike with Christs sufferings and Death ; where Men teach forgiveness of sinnes Historically . 3. Like a worldly Judicatory , where ones faults are remitted him of Grace , though he plainly abide wicked in his heart . 4. It is clean otherwise here : God will have no dissembling Hypocrites : he taketh not sinne from us in such a manner , in that we cleave to the knowledge , and Comfort our selves with the suffering of Christ ; and yet in the Conscience , abide in the Abominations . 5. It is said , * Ye must be born a New , or else ye shall not see the Kingdom of God. 6. He that will tickle himself with Christs suffering and Death , and appropriate the same to himself , and yet with his willing will abide unregenerated in the Adamical Man ; doth like one that comforteth himself , that his Lord will bestow his Land upon him , without considering that he is not his Sonne , whereas he hath promised that he wil bestow it onely upon his Sonne : so it is also here . 7. Wilt thou possess the Land of thy Lord , and have it for thy proper own , then thou must become his right and true Sonne , * For the Sonne of the Maid servant shall not inherit with the free : the Sonne of the History is a stranger . 8. Thou must become born or generated of God in Christ , that thou mayst be a † bodily Sonne ; and then thou art Gods child , and an heir of the sufferings and death of Christ . 9. And Christs Death is thy Death , his Resurrection out of the Grave is thy Resurrection , his Ascention into Heaven , is thy Ascention into Heaven ; and his Eternal lifes Kingdom is thy Kingdom . 10. In that thou are his right true Sonne born of his flesh and bloud , so thou art * an heir of all his Goods ; else thou canst not be Christs Child and Heir . 11. So long as the Earthly Kingdom sticketh to thee , in thy Image , so long thou art , the perished Adams Earthly Sonne ; no flattering hypocrisie will help , give as many good words before God as thou wilt , yet thou art but a strange Child . 12. And Gods goods do not belong unto thee , so long , till thou comest with † the lost Sonne to the Father again ; with a right true sorrow and repentance for thy lost Goods of inheritance . 13. Thou must go forth with thy willing-spirit out from the Earthly Life . and break or destroy the Earthly willing , which is woful to the Mind and willing-spirit to forsake the treasure it possessed , wherein the willing-spirit became generated ; and must enter into Gods willing . 14. And there thou sowest thy Seed in Gods Kingdom ; and art new born in God , as fruit , which groweth in Gods field : for thy willing receiveth Gods power , Christs●Body , and the New Body in God , groweth to thee . 15. And then thou art Gods Childe , and Christs Goods belong to thee ; and his Merits are thy merits , his Suffering Death and Resurrection , is all thine , thou art a Member of his Body , and his Spirit is thy Spirit , † He leadeth thee upon right Paths ; and all that thou dost , thou dost to God. 19. Thou sowest in this world , and reapest in the Heaven of God , thou art Gods Work of Wonder , and openest in the Earthly Life , his Wonders ; and drawest thy selfe with thy willing-spirit , into the Holy Mystery . 17. Mark this , ye Covetous , ye Proud , ye Envious , ye false Judgers , ye wicked Malicious , which introduce your willing and desire , into Earthly Goods , into Money and Plenty , into pleasure and the voluptuousness of this Life , and esteem Money and Goods to be your Treasure , and set your desire therein , and yet for all that will be Gods Children . 18. Ye stand and dissemble before God , ●e shall forgive you your Sins , but ye abide with your Image in Adams Skin , in Adams Flesh , and so Comfort your selves with the Sufferings of Christ , and are but dissemblers ye are not Gods Children . 19. Ye must become born in God if ye would be his Children , else ye deceive your selves together with your Hypocrites or dissemblers who paint before you a Glistring Colour . 20. They Teach , and are * not known of God , † not sent to Teach , they do it for their Belly and for worldly honours sake , and are * the Great Where at Babel , who flatter God with their Lips , and with the heart and willing-spirit they serve the † Dragon at Babel . 21. Beloved Mind , wilt thou be the Chlide of God , then prepare thy selfe for affaults ; and for Tribulation , it is no light and soft entrance into the Childs Life , especially , where Reason lyeth captive in the Earthly Kingdom . 22. It must be broken , and the willing must go out from Reason ; it must sow it selfe into Gods Kingdom in lowly obedience , as a Grain is sown in a field or soyl : it must in Reason make it selfe as it ▪ were dead and give it self up to God , and so the New fruit groweth in Gods Kingdom . 23. Thus that Man standeth in a Three-fold Life , and all belongeth to God. 24. The Inward fiery Essences of the first Principle , become incorporated with the New body in Christ , so that they flow up in Christs Flesh and Bloud out of Gods willing , and their Fire , is Gods Fire , out of which the Love meekness and humility burneth . 25. Where the Holy Spirit goeth forth , and helpeth him to stand out the Battel against the Earthly Reason , also against the p●rished corrupt Flesh , and the willing of the Devil : * his Yoak of the earthly willing becometh lighter to him ; but he must in this World , abide in the strife . 26. For , to the Earthly Life , belongeth sustenance , that he must seek , and yet ought not to hang his willing and heart thereupon . 27. It must Trust God , and his earthly Reason passeth alwaies into doubting , it will faile him , it will needs alwaies see God , and yet cannot , for God dwelleth not in the Earthly Kingdom , but in himself . 28. Thus must Reason , being it cannot set God be compelled into Hope , 29. There then Doubting runneth Counter against Faith or Believing , and would destroy the Hope , and therefore must the Earnest willing with the right true Image strive and fight against the Earthly Reason : there is woe and it often goeth sadly . 30. Especially , if Reason looketh after the Course of this World , and so its willing-spirit , as it were foolish hath respect towards the Course of this world : There it is said , be sober , watch fast and pray ; that is , that ye may Tame the Earthly Reason , and make it as it were dead ; that Gods spirit may find place in you . 31. If that appeareth , that soon overcometh the Earthly Reason , and the willing in the anguish discovereth it selfe with its love and sweetness , where then alwaies one fair little Branch or other becometh generated out of the Tree of Faith. 32. And * all tribulation and assaults or Temptations serve for the best to the Children of God : for as often as God hangeth hovering over them , so that they become introduced into anguish and Tribulation . then they alwaies stand in the Birth of a New little branch out of the Tree of Faith. 33. When , the spirit of God appearth again , then he alwaies bringeth up a new sprout , at which the Noble Image very highly rejoyceth it selfe . 34. And now it is but to stand out the first earnest Brunt , that the Earthly Tree may be overcome , and the Noble Grain be sown in Gods field , that * Man may learn to know the Earthly Man. 35. For , when the willing receiveth Gods light , then the † Looking-Glass seeth it self in it self , † one Essence seeth the other in the Light , and so the whole Man findeth himself in himself , and knoweth what he is ; which in the Earthly Reason , he * cannot know . 36. Also none should Think , that the Tree of Christian Faith may be seen or known in the Kingdom of this world , outward Reason knoweth it Not. 37. And though the fair Tree , standeth very clearly in the inward Man , yet the outward earthly Reason doubteth for all that : for the spirit of God * is as foolishness to it ; for it cannot apprehend it . 38. And though it be so , that often the holy spirit openeth it self in the outward Looking-Glass , so that the outward life highly rejoyceth therein : and for great Joy becometh Trembling : and thinketh now I have attained the worthy precious Guest , now I will believe it , yet there is no perfect steddiness therein . 39. For , the Spirit of God doth not stay continually in the Earthly sourcive quality : it will have a pure vessel , and if it departeth into its Principle , viz : into the right Image , then the outward Life becometh weak and fainting . 40. Therefore must the Noble Image alwaies be in strife and fight against the outward-Reason-life ; and the more it striveth and fighteth , the greater groweth the fair Tree , for it worketh or co-worketh with God. 41. For , as an Earthly Tree , groweth in winde , Rain , Cold and Heat , so also the Tree of Gods Image , groweth under the Cross and tribulation and anguish and pain in scorn and reproach , and sprouteth up into Gods Kingdom , and * bringeth forth fruit in Patience . 42. Now seeing we know this , we should labour therein , and let no feare or terrour keepe us back , for we shall well reap and enjoy it Eternally ; what we have here sown in anguish and weariness , that will comfort us Eternally . AMEN . Written by the Author Anno 1620. in the Moneth of May. The End. These whole Three parts translated into English , in six weeks and four dayes , Ending September 1657. THE CONTENTS of the Chapters of the First Part. Of the Becoming Man or Incarnation of Jesus Christ the Sonne of God , that is : concering the Virgin Mary , what she was from Her original , and what kind of Mother she came to be , in the Conception of her Sonne Jesus Christ ; and how the Eternal Word is become Man. CHAP. I. WHy the Incarnation of Jesus Christ , or his becoming Man , hath not been rightly understood hitherto : Also ; Of the Two Eternal Principles , and of the Temporary Principle . Conteining 75. Verses . CHAP. II. Of the Revelation of the Mystery ; how the Temporary Mystery is flown forth out of the Eternal spiritual Mystery . Conteining 64. Verses . CHAP. III. The Gate , of the Creation of Man ; also of the breathing in of the Soul and of the Spirit . Conteining 76. Verses . CHAP IV. Of the Paradisical Being or Substance and Regiment or Dominion ; how it would have been if Man had continued in Innocency . 72. Verses . CHAP. V. Of the Lamentable and Miserable Fall of Man. 135. Verses . CHAP. VI. Of Adams Sleep : How God made a Woman out of him : How at length he became Earthly : And how God by the Curse , hath withdrawn Paradise from him . 69. Verses . CHAP. VII . Of the Promised Seed of the Woman ; and of the Crusher of the Serpent . 75. Verses . CHAP. VIII . Of the Virgin Mary ; And of the Becoming Man or Incarnation of Jesus Christ , the Sonne of God. 71. Ver. CHAP. IX . Of the Virgin Mary ; what she was before the Blessing : and what she came to be in the Blessing or Salutation . 94. Verses . CHAP. X. Of the Becoming Man or Incarnation of Jesus Christ the Sonne of God. How he lay Nine Moneths as all the Children of Men , in his Mothers Body or Womb : and how his Becoming Man or Incarnation properly is . 61. Verses . CHAP. XI . Of the Vtility , or what profit , the Incarnation and Birth of Jesus Christ the Sonne of God , is to us poor Children of Eve : The Most richly amiable and lovely Gate of All. 70. Verses . CHAP. XII . Of the pure Immaculate Virginity : How we poor Children of Eve , must be conceived of the pure virgin Chastity in the Incarnation of Christ ; and be new Born in God ; or else we shall not see God. 102. Verse . CHAP. XIII . Of the Twofold Man , viz : the Old Adam , and the New Adam , two sorts of Men ; How the Old Evil one behaveth it self towards the New : What kind of Religion Life and Belief , each of them Exerciseth ; and what each of them understandeth . 110. Verse . CHAP. XIV . Of the New Regeneration : in what Substance Essence Being and Property , the New Regeneration , viz : the Childe of the Virgin , Consists , while it yet sticketh in the Old Adam : 74. Verses . THE CONTENTS of the Chapters of the Second Part , Being of Christs Suffering , Dying , Death and Resurrection , and how we must enter into Christs Suffering and Death , and rise again out of his Death with and through him , and be conformable to his Image ; and live in him Eternally . CHAP. I. OF the Eternal Beginning : and of the Eternal End. 50. Verses . CHAP. II. The true and Highly precious Gate of the Holy Trinity : The Eye of the Eternal Life : or the Lustre of Life . 30. Verses . CHAP. III. How , God , without the Principle of Fire , would not be manifested or Revealed : also , of the Eternal Being or Substance and of the Abyssal will , together with the very severe Earnest Gate . 64. Verses . CHAP. IV. Of the Principle , and Original of the Fire-world ; and of the Center of Nature : and how the Fire severeth it selfe from the Light ; so that from Eternity , in Eternity , therè are two Worlds one in another . 76. Verses : CHAP. V. Of the Principle in it self , what it is . 100. Verses . CHAP. VI. Of Our Death : why we must dye , notwithstanding Christ dyed for us : the First Citation or Summons ; and of the New Man. 91. Verses . CHAP. VII . Of Spiritual Sight or Vision ; How Man in this world may have divine and Heavenly Substantiality , so that he can rightly speak of God : and how his Sight or Vision is : the Second Citation or Summons , and Invitation of outward Reason in Flesh and Bloud . 81. Verses . CHAP. VIII . The Way or Pilgrimage from Death into Life ; and the Gate into the Center of Nature ; the Third Citation or Summons . 93. Verses . CHAP. IX . Further and more Circumstances converning this Third Citation or Summons ; highly to be considered . 38. Ver. CHAP. X. Of the Express Image of Man , that is , of the Similitude of God in Man : with a Conclusion . 67. Verses . THE CONTENTS of the Chapters of the Third Part , Of the Tree of Christian Faith : a true instruction , how a Man may become One spirit with God , and what he must do that he may work the works of God ; wherein is briefly comprised the whole Christian Teaching and Faith : also what Faith and Teaching is , An open Gate of the Great Mystery of God out of the Divine Magia through the Three Principles of the Divine Being or Substance . CHAP. I. WHat Faith , and Beleeving is . 21. Verses . CHAP. II. Of the Original of Faith : and why Faith and Doubting dwell together . 36. Verses : CHAP. III. Whence Good and Evil , Love and wrath , Life and Death , Joy and sorrow , proceed ; and how the Wonders of Nature appear in the Free-will of God ; without the Free will of Gods mingling with the Wonders of Nature . 50. Verses . CHAP. IV. How men must live , to attain the liberty of God ; and How the Image of God becometh destroyed ; also of the state and Condition of the wicked after the decease or dying of the Body . 44. Verses . CHAP. V. Why the wicked Convert not : what the Tartest and sharpest thing in Conversion , is : of the false Shepheards : Of the Tree of Faith : How men must enter into the Kingdom of God : Of the breaking of the Kingdom of Lucifer : Of the Three forms of Life ; and what we have inherited from Adam and Christ . 88. Verses . CHAP. VI. What Lust can do : How we are fallen in Adam , and Regenerated again in Christ : And how it is no light thing to be a right Christian . 44. Verses . CHAP. VII . To what End this world and All Beeings are Created : Also concerning the two Eternal Mysteries : of the Mighty strife in Man concerning the Image ; and wherein the Tree of Christian Faith , standeth groweth and beareth fruit . 541. Verses . CHAP. VIII . In what manner , God forgiveth sinnes , and how Man becometh a childe of God. 45. Verses . The End. A Catalogue of Jacob Behme's Books , Printed in English . According to the numbers in the Catalogue , at the End of the Book of the 40 Questions . Printed , 1647. 1. THe Aurora . 2. The Three Principles of the divine Essence or Substance . 3. The Thrcefold Life of Man. 4. The 40. Questions of the Soul. 5. The Incarnation of Jesus Christ , 8. Of the Last Times , or 1000 years Sabbath , being the 4. & 5. of his Epistles . 9. The Signature of All things . 10. Of the 4. Complexions , to comfort a Soul in Temptation . 12. The Considerations on Esai as Steefels Book . 13. Of true Repentance . 14. Of true Resignation . 15. Of Regeneration . These are the Way to Christ . 16. Of Predestination and Election ; with 17. An Appendix : of Repentance . 18. The Mystcrium Magnum , An Exposition of GENESIS ; concerning the Manifestation or Revelation of the Divine Word through the Three Principles of the divine Essence ; Also of the original of the World , and the Creation , wherein the Kingdom of Nature and of Grace , are Expounded : for the better understanding of the Old and New Testament ; and what Adam and Christ are . 19 A Table of the 3 Principles , Explain'd . 20. Of the Supersensual Life . 22. Of the Two Testaments of Christ , viz : Baptism and the Supper . 23. A Dialogue between the Enlightned and unenlightened soul ; of Illumination . 25. The 177. Theosphick Questions , without the 13 Answers . 26. An Epitome or Abstract of the Mysterium Magnum . 28. An Exposition of the Threefold World. 31. Being 35. Letters or Epistles of Jacob Behme to several friends of his concerning the Divine Mysteries . A Clavis or Key of his writings . Prephesies of the End of the world : Collected out of several of Jocob Behme's Writings : called Mercurius Teuconicus . The Life of Jacob Behme , written by Durand Hotham Esq Philosophy reformed and improved , containing 3 Books of Paracelsus to the Athenians , helpful to the understanding of Jacob Behme's Writings . Also these Philosophical peeces , viz : Magia Adamica , or the Antiquity of Magick ; of the Magicians Heavenly Chaos , and first Matter of All things . Lumen de Lumine , or a New Magical Light discovered to the world . The Chymists Key to shut and open the true doctrine of Corruption and Generation , illustrated from the true Light of Nature . These Books are to be sold by Lodowick Lloyd , near the Castle in Cornhill , London , 1659. Errata escaped in Printing Jacob Behme's Book of Christs Incarnation . Preface . Page . 9. line 13 for Heed , read Seed . l. 28. r. and the p. 14. l. 13. f. desirably r. desirable . 15. Margin . r. 1 Cor. p. 16. l. 9. none . r. on . 25. f. any . r. my . The first Part. ● . 1. l. 3. Margin . r. c 15. p. 2. l. 2. r. the wise in p 4. l. 4. f●● e. r. Fire . l. 37. f Cnter r. Center p. 6. l. 29. r. i. as a. p. 8. l 9. f. it in . r. l. on . 4. l. 40. f Hoasts . r. Hoast . p. 28. l. 16 f. a ason . r. of Reason . p. 35. l. 6. r. in him . p. 48. 〈◊〉 f. the side . r. hts side . p. 49. l. 15. f. he . r. be 〈◊〉 2. l. 8. & 9. f. shal r. should p. 53. l. 14. f. draw 〈◊〉 . p. 56. l. 28. f. beastliness . r. beastial●●● 2. 60. l. 37. f. things . r. Sinnes . p. 66. l. 10. 〈◊〉 out is hidden with its Lustre . p. 67. l. 31. 〈◊〉 fair Virgin. p. 74 , l. 2. f. r. ●p . 7● 〈◊〉 3. 〈…〉 p. 〈◊〉 . l. 36. r. which the left . p. 81. l. 13. f. be●●● 〈…〉 1 r. for the word . l. 11. r. the Love p. 94. l. 6. f. wrought r. brought p. 9. in the Margin . r. occasioned . p. 97. l. 33. became . r. become . p. 101. l. 34. r. but the p. 〈◊〉 l. 30. r. one onely . p. 109. Margin . l. 5. 〈◊〉 . 10. p. 110. l. 37. f. burned . r. turned . 〈◊〉 29. r. is no more p. 116. l. 10. f. Men. in Man. The Second Part. P. 119. l. 30. r. what it is . p. 132. l. 1. r. for ● it . p. 135. l. 16. r. divideth it self . p. 138. l. 34. r. beginning to appear is . p. 141. l. 15. r. how it is . p. 143. l. 39. f. not . out . p. 149. l. 21. r. as thinne . p. 152. f. ▵ make ◬ p. 159. l. 2. Margin f. not . r. out . p. 171. l. 3. Margin , 〈…〉 174. l. 3. Margin . f. r. † . & f. 19. r. 10. l. 4. f. † . r. ● . p. 1●6 . 19. r. 〈◊〉 hath . p. 179. 〈◊〉 f. paint . r. pant . p. 8. l. 5. Margin . f. * 〈◊〉 † p. 1●6 . f. one . and. The Third Part. P. 208. ● . 2. f. pure . f. poore . p. 211. P. 9. r. it was become l. 22. f. of 〈◊〉 p. 203. l. 〈◊〉 f. or . r. for . l. 〈…〉 into . p. 40. l. 14. f. Day . r. Day p. 224. l. r●●viz into the. l. 35. r. and went. p. 226. l. 20. r. and whether . p. 227. l. 37. r. it suffereth not . p. 220. l. 18. f. therein . r. there . p. 232. l. r. 3. r. draw , 〈◊〉 l. 27. r. less the fiery . l. 29. r. wonders . p. 23. 〈◊〉 Margin . r. l 4. & p. 239. l. 〈…〉 of . The Contents . Page 2. l. 9. f. 69. ● . 96. Notes, typically marginal, from the original text Notes for div A28523-e310 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 6. 11. * The Things which are seen are Temporal , but the Things which are not seen are Eternal . 2 Cor. 4. 28. * Cor. 15. 42. 43. Notes for div A28523-e2860 * Mat. 16. 13 b 14. c 15. d 16. e 17. * 21. * Genes . 1. 26 , 27. 5. & 1. 9. & 6 * or Desire . † Exod. 20. 4. * Heb. 12. 29. * GOTT . * Framer or Fashioner . * AVGE . Notes for div A28523-e5500 * Transparency or Reflection . † The Forms of Nature . † Or Substance . * Or that comes not into Being or Substance . ‖ Of figure . * As or viz : † Or Nature . † Or belonging to him . * Or Anger-Prince . * His Flesh : Notes for div A28523-e7720 * Vacuum voidness cessation privation or Negation . * Or Joy. † The Holy Spirit . * Note . * Wesenheit . * Or Mass . † The Quintessence or Mother . * Out-going substantial working powers and properties : † Gen. 2. 7. * Gen. 1. 2. † Psalm . 18. 10. * The three Principles . † The Threefold Life . * Or 〈…〉 Notes for div A28523-e10460 * Or Life . † Deut. 8. 3. Mat. & Luk. 4. 4. * Or Carcass . * Man. † World. * Or Concreted . * Note . * 1 Cor. 15. 51. 52. † 1 Cor. 4. 20. Notes for div A28523-e12930 * Or , One. † Note . * Rom. 8. 20. 22 † The Earth . * Or into : that is , Imagine or think like God. * Gen. 2. 18. * A foolish Virgin . † 1 Cor. 2. 14. * Or root . * Original . * Or the Ground * Or Substance * Or Evilness . * As if it sent forth Thunderbolts . † Rom. 8. 20. 22 * Gal. 5. 17. * Ephe. 1. 4. 5. * Note . * 1 Tim. 2. 4. * Propensity or Complexion . 〈◊〉 Souldier . * Of an Evil Complexion . * Act. 17. 28. Notes for div A28523-e17980 * The Spirit of the Body . † Or is overcome with Gazing . * Qualifie or operate . † Gen. 2. 21. * Or Imaged . † Math. 12. 40. * The Spirits answer . * Or Woman . * GoTTes . * Whole . * Fine or Goodly . † Gen. 2. 23. * Gen. 2. 23. * Gen. 2. 25. † The Essences . * Gen. 3. 5. 6. * Gen. 3. 5. 6. † Or Carcass . * Or get our living . * Gen. 3. 17. ‖ Locus Beat●rum . * Mat. 13. 44. 46. † Gen. 3. 24. † Gen. 3. 21. * Gen. 3. 17. 18. 19. Notes for div A28523-e21660 * Gen. 3. 6. † Gen. 3. 24. * Or Circumciser . * Math. 27. 51. † Luk. 23. 45. ‖ Math. 27. 52. † Luk. 10. 30. * By the word Woman understand the divided Body : see the Three Principles , cap. 13. vers . 1. † Virginal . * Gen. 3. 7. † vers . 8. ‖ Or Braided the Stalks of the leaves together . * Or Beastial Kind . † Or white Apron . * Gen. 3. 9. 10. † Vers . 11. 12. † verse . 13. † Gen. 3. 14. † Gen. 3. 15 * IHS † Rev. 19. 15. * To doe the thing . * She. † 1. Tim. 2. 14. 15. ‖ 1 Pet. 3. 1. 5. * Ephe. 5. 25. 28. ‖ Or injected . † ●ath . 6. 12. † Extra . * 1. Cor. 6. 18. † Note ye wanton lecherous unchast Children of Men. * Heaven . Notes for div A28523-e24630 * Or Daughter . * Job . 8. 23. * Gen. 3. 15. † Ephe. 1. 4. * Luk. 1. 42. ‖ Luk. 1. 38. * Phil. 2. 7. * Luke 1. 4● . * Luke 1. 3● . * Col. 2. 9. † Particlo . * Extra . * Heb. 11. 16. Note . † Or of the * Mat. 24. 30. † Mat 8. 17. Notes for div A28523-e27310 * Or Joyful . * Ephe. 1. 4. * O● ha● a longing delight thereto . † Or in a Looking-Glass . * Luke 1. 38. † Job . 1. 14. * Her Outward Man. * Or intransitory . * Or Life . † Or By , or as to her . * Note ye that are called Men●onites . * Heavenly . † Note ; Created and Generated are two things . * Gen. 2. 23. * The Virgin Sophia or Christ in us . * Or lost Soul. Notes for div A28523-e30650 * Geniture or Birth . * Or Incarnation . * Or Capacity . * Or feel . * Note . * Or Person . † Heb. 4. 15. * Acts 2. 27. * Or by . * Mat. 27. 51. † Mat. 27. 52. 53 * Col. 2. 14. 15. Notes for div A28523-e32870 * Or towards . † Come to be . * Extra . * Or the four Elements . * Numb . 17. 8. † Gen. 49. 10. * Isai . 53. 2. † James 1. 18. † Rev. 14. 4. * John 3. 5. Notes for div A28523-e35140 * Or reflex . * Note . * Or oe●●fioned . * Or Constellations . ‖ 1 Pet. 4. 7. & 5. 8. * Joh. 16. 16. * Mat. 28. 20. † Rom. 3. 28. * Acts 17. 28. * Note . * Mark. 10. 21. † The Spirit of the Soul. * Deut. 4. 31. Jer. 3. 12. Notes for div A28523-e38550 * Joh. 10. 2. † Joh. 10. 1. * Joh. 10. 7. 9. * Mat. 12. 30. † Or a Living . † 2 Tim. 4. 3. * Jer. 23. 21. ‖ Col. 2. 8. * 1 Cor. 12. 4. † 1 Tim. 1. 15. † Isai . 42. 19. † Mat. 10. 37. Luk. 14. 26. ‖ Rev. 12. 1. 5. * Six heavenly and six Earthly . See the Threefold life . ch . 9. vers 73. † Rev. 12. 15. * Rev. 12. 16. * Note . Note . * The mercy of God , viz ▪ the Holy Earth , the Eternal substantiality , the Body of Christ . † Extra . * Note . * Note . ‖ Mahlzeichen . * Rom. 8. 29. * Note . Note . Rev. 14. 13. * Note . † Math. 22. 37. Luk. 18. 27. Note . † Note . 1 Pet. 5. 8. * Mat. 10. 16. † Note . † Rom. 6. 16. * 2 Cor. 2. 16. † Engel-schaar . * Note , ye disputers about Free-will . * Or Mind , inclination , or propensity . * Or Mind , inclination , or propensity . † Gen. 3. 15. * Note * Rev. 12. 1. † Luk. 14. 27. Note . † N●●e . † Note . * Note . Note . † Or Ensign . Notes for div A28523-e42840 † The New-Man . * Psal . 19. 2. * Note . * Word or New-Man , viz : the heavenly Gold. * Note . * Note . Joh. 6. 54. † Note . * Or longed . * Note . * Note . Note . * Note . * Note . † Note . † Rev. 19. 20. Note . Notes for div A28523-e45390 Note . † Mat. 25. 7. * Punishment and Grace . * Extra . ●●thout or beyond . * Or apply in our Mind and Thoughts . † See the 12. Question of the Soul , verse 19. 20. & 22. * Consumptibility . * Note . AVge . * Note . † Or to . Note . * Note wherein God is Omnipotent and Omniscient . AVge . ☉ * Or ●specteth . † Note the introduction of the Eternal wil into substance . * Note the wisdome is the body of the spirit . † Formed or figured . * Note what A. and O. are . Rev. 1. 8. * Extra . ‖ Unus Circulus . Tinctura est Sapientie Ornamentum . * Or Spirit . * Note . * Note . † The first ground of the dark world . * Viz : the Creature . * Or Vulcanus . * Or before it . * Joh. 1. 5. † The Liberty . † Isai . 9. 6. * Mat. 28. 19. † Viz : the Eternal Spirit of the Father . * The Gall is the Dying , source or quality . * Note . † Note . Note . † Seaven . * Rota . Centrum Eterna Natura , & revum Omnium . * 1 Cor. 15. 36. * fire † cross * Note . * Begriffe . * Note . Note . † Heb. 2. 14. † Materia . * Rom. 8. 22. * Note . * Note . * Note . Fire is the Principle . The white fire , is the divine Love fire . * Note . † Rom. 8. 22. * Note . * Choaked or made faint with thirst and hunger . * In einer M●●teria . * Rev. 21. 6. and 22. 1. 17. * Note . * Shell . * Purposed proposal . * Or Ruler . * ✚ † ▵ * Or into the Bosome of wrath . † Luke 16. 22. 23. * Note . * Mat. 16. 24. † Mat. 11. 12. † Even while we are alive in this Body . * Note what goeth from us in our death . † Note what riseth again as our Resurrecti● † Or for . ‖ Note . * Joh. 3. 3. 5. 7. † Mat. 8. 3. * Rom. 8. 21. † Mat. 16. 24. * James 4. 7. † Acts 22. 22. Heb. 11. 36. to the 38. * Note . * Mat. 11. 28. 29. † Rom. 12. 21. * Gal. 2. 20. 1 Tim. 2. 6. † 2 Cor. 1. 12. * Note . * Summons warning arrest Constraint ▪ or Compulsary . * Rev. 5. 7. * Gen. 3. 19. & 18. 27. * Rom. 2. 14. & 7. 23. † Rom. 2. 15. * The Limus is not of all the Three Principles . * The Sulphur and Limus are near of the same portent . † Flowed or qualified Quall . * Note . * 1. Joh. 2. 16. 17. † Gen. 3. 19. * Aspects . * Joh. 3. 3. 5. * Note . John 1. 14. * Joh. 15. 5. † Or Tree . * Note . * Note . * Joh. 6. 51. 53. * According to the right Image our conversation is in Heaven . † The Soul. ‡ Note ye children of the Noble Sophia . ‖ 1 Cor. 3. 13. * Note . * Note . † 1. Cor. 3. 15. * Mat. 20. 1. † Mat. 25. 26. * Mat. 12. 32. Eph. 1. 21. † 1 Cor. 15. 41. * Or Condition * Note . * Mat. 6. 10. Luke 11. 2. † Mat. 22. 37 , 38 , 39. * Rom. 14. 23. † Gal. 6. 7. 8. * Summons warning arrest Constraint or Compulsary . * Representation or Imagination . * Note . † Or purposeth and Contriveth * Put in Execution . † Joh. 5. 9. * Or habitation * 1 Cor. 13. 9. to 12. * 1 Pet. 3. 4. † Or Bettering . * 1 Cor. 14. 32. * Note . * 1 Cor. 6. 19. * Note . * So enflamed by the Devil . * Note . † Mat. 7. 7. ‖ Joh. 6. 37. * Joh. 17. 24. * 1 Cor. 7. 17. * Obscurities . † Genaturetist , qualified or capable . ‖ Institutions . † Or Institutions . * Note . Christendom . * Discovered , or bare . † Note . Seeming Christianity . ‖ Mat. 3. 19. † ● Tim. 5. 6. * James 2. 19. † Luke 12. 47. * Exod. 20. 7. † Rom. 2. 21. &c. * Via vitae . * Monster or Mimick . † Zach. 6. 15. * Note . * Titus . 3. 5. 6. * Note . Heb. 10. 22. * Mat. 26. 26 , 27 , 28. * Isai . 58. 6. 7. ‖ Mat. 7. 21. * Mat. 22. 39. ‖ Mat. 7. 12. * Luke 16. 2. † Mat. 25. 15. 27. * Note ye Magistrates and Superiours . Emperours Kings Princes Lords Rulers and All Officers whatsoever . * Rom. 14. 12. † Or Domineer . ‖ That is , the Tyrants are become , the Eternal wraths own propriety ▪ † Or in the substance . * Note ye Socinians who teach that the wicked shall not rise again , or be tormented . * Mat. 20. 1. * Mat. 20. 8. † Note . * Note ye Lazy sluggish Labourers . * Summons warning arrest or Constraint . * Note . * Gal. 5. 17. * Note . * A Branch on the Vine Christ ▪ * Note . * Note . * Note . † Or Material . * Or Corporcity * Note . * Ground or Foundation of Nature . † Sternness anger or Malice . * Note , th● Devil was Created in the Divine substantiality . * Note . * Note . * Note . * ● Cor. 11. 29 † Joh. 3. 13. * Note . * Note . How we may know whether the Noble Lilly-branch , viz : the Body of Gods Image , be Generated in us . * Or Branches . * Or dwelling of the soul . * Or Quaking * ●um . * Note . What is the Devils riding Horse . To be considered , by Lyars Blasphemers and Boasters . * Rom. 8. 28. † Rom. 6. 1. 2. * 2 Cor. 2. 15. 16. † Gal. 6. 7. Notes for div A28523-e71250 * Mat. 6. 33. † Luke 11. 13. ‖ Joh. 16. 13. * Joh. 14. 26. † Joh. 16. 14. 15. ‖ Mat. 10. 19. * Rom. 8. 26. * Or a Spirit one with or in God. * Phil. 2. 13. * Or Adorning † Or raiseth . * Bosheit . * Sophia . Notes for div A28523-e72130 * Faith is Gods Image , viz : the desiring seeing and Mind . * 2. Cor. 5. 1. † Rom. 6. 10. * Note . * Note . * Note . * Note . * Note . Thou must through Christ in thee deny thy self . * J●● . 6. 37. Notes for div A28523-e73460 * Note . * Note . * Joh. 3. 3. 5. 7. * Or one . * Joh. 3. 3. 5. 7. * Or Works . * 1 Cor. 3. 13. † Note , out of what the Earth is Created . * Or Justifica●on . Notes for div A28523-e75280 * Ephe. 4. 18. † Mat. 6. 21. * Isai . 33. 14. * Over or above . * The false wicked decei●ful Man. † Zuvers●cht . * Or bringeth to Light. * Note . * Note . ye Merciful . * Gal. 6. 7 , 8. Notes for div A28523-e76820 * Luk. 16. 26. † Psal . 18. 10. * Rev. 3. 20. * Note . * Eph. 6. 19. † Mat. 7. 15. * Note . † Joh. 15. 5. * Rom. 8. 14. ‖ Joh. 10. 1. * Note . Acts 14. 22. 2 Thes . 1. 4. † Mat. 7. 26. * The outward Looking-Glass * Work or Effect . * Note . * Col. 3. 3. * Gen. 2. 7. * Note . Notes for div A28523-e79940 * Affected or Tincted . * Note , these spirits Cain was affraid of . See Mysterium Magnum , ch . 29. vers . 55. † Luke 10. 30. * Or Souldier . † Note . Note . * Earthly will. † Or Pawn . * Mat. 13. 31. * Note . * Note . * NOTE . NOTE . Notes for div A28523-e81410 * Note . * Displayeth . * Quetzung . * 1 Pet. 5. 8. * Or Reception † Note the Outward MAN , nor Reason , knowthe not the Tree of Faith. * 1 Pet. 5. 8. * Note . Note . * Or taketh notice of it . † Joh. 8. 23. ‖ Psal . 126. 5. * Sophia . * Note you that do wickedly not onely without doubting , but with confident daring presumption . Notes for div A28523-e83220 * Mat. 5. 6. * Joh. 3. 3. 5. 7. * Gen. 21. 10. Gal. 4. 3. † Or a Sonne of his body begotten or generated . * Note . † Luke 15. 20. † Prov. 4. 11. * Mat. 7. 22. 23. † Jer. 14. 14. 23 , 21. & 27. 15. * Rev. 17. 1. † Rev. 12. 3. * 〈…〉 * Rom. 8. 28. * The right true Man * Or Similitude . † Outgoing substantiaal power and understanding . * Note . * 1 Cor. 2. 14. * Luke . 8. 15. 
A28515	----	Aurora, that is, the day-spring, or dawning of the day in the Orient, or morning-rednesse in the rising of the sun, that is, the root or mother of philosophie, astrologie, & theologie from the true ground, or a description of nature ... all this set down diligently from a true ground in the knowledge of the spirit, and in the impulse of God / by Jacob Behme, Teutonick philosopher ... Morgenröte im Aufgang. English Böhme, Jakob, 1575-1624. 1656 Approx. 1096 KB of XML-encoded text transcribed from 336 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A28515 Wing B3397 ESTC R16924 12394709 ocm 12394709 61095 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28515) Transcribed from: (Early English Books Online ; image set 61095) Images scanned from microfilm: (Early English books, 1641-1700 ; 124:5) Aurora, that is, the day-spring, or dawning of the day in the Orient, or morning-rednesse in the rising of the sun, that is, the root or mother of philosophie, astrologie, & theologie from the true ground, or a description of nature ... all this set down diligently from a true ground in the knowledge of the spirit, and in the impulse of God / by Jacob Behme, Teutonick philosopher ... Morgenröte im Aufgang. English Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? [28], 939 [i.e. 643] p. Printed by John Streater for Giles Calvert ..., London : 1656. Translation by John Sparrow of: Morgenröte im Aufgang. Errata: p. [27]-[28]. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism -- History. 2004-11 TCP Assigned for keying and markup 2004-11 Aptara Keyed and coded from ProQuest page images 2004-12 Judith Siefring Sampled and proofread 2004-12 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Rev. 1. 4. 4. John to the Seven Churches in Asia , Grace be unto you , and Peace from him which is , and which was , and which is to come , and from the seven Spirits which are before his Throne . Rev. 4. part of the 3. vers . & 5 , to the 11. verse 3 — And there was a Rainbow , round about the Throne , in sight like unto an Emerald . verse 5 And out of the Throne proceeded Lightenings and Thundrings , and Voyces : and there were seven Lamps of Fire Burning before the Throne , which are the Seven Spirits of God. verse 6 And before the Throne there was a Sea of Glasse like unto Crystal : and in the midst of the Throne and round about the Throne , were four Beasts full of Eyes before and behind . verse 7 And the First Beast was like a Lyon , and the Second Beast like a Calf , and the Third Beast had a Face as a Man , and the Fourth Beast was like a flying Eagle . verse 8 And the Four Beasts had each of them six wings about him , and they were full of Eyes within , and they rest not Day and Night ▪ saying , Holy , Holy , Holy , Lord God Almighty , which was , and is , 〈◊〉 is to come . verse 9 And when those Beasts give glory and honour and thanks to him that sate on the Throne , who liveth for Ever and Ever , verse 10 The Four and twenty Elders fall down before him that sate on the Throne , and worship him that liveth for Ever and Ever , and cast their Crowns before the Throne , saying , verse 11 Thou art worthy , O Lord , to receive Glory and Honour and Power ; for thou hast Created all things , and for thy Pleasure they are and were Created . Rev. 5. 6 , 8 , to the 10. verse 6 And I beheld , and Lo , in the Midst of the Throne and of the Four Beasts , and in the midst of the Elders stood a Lamb as it had been slain , having seven Horns , and seven Eyes , which are the seven Spirits of God sent forth into all the Earth . verse 8 And when he had taken the Book , the four Beasts and four and twenty Elders fell down before the Lamb , having Every one of them Harps and Golden Vialls full of 〈◊〉 which are the Prayers of Saints . verse 9 And they sung a New Song , saying , Thou art worthy to take the Book , and 10 Open the Seals thereof : for thou wast slain , and hast redeemed us to God by thy Bloud , out of Every Kindred , and Tongue , and People , and Nation . verse 10 And hast made us unto our God Kings and Priests , and we shall reign on the Earth . Isaiah 9. 2. verse 2 The People that walked in Darknesse , have seen a great Light : they that dwell in the Land of the shadow of Death , upon them hath the Light shined . Matth. 4. 16. verse 16 The People which sate in Darknesse saw great Light : and to them which sate in the Region and shadow of Death , Light is sprung up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revelatio Omnium Revelationum . This AVRORA , or Rednesse of the Morning Is the WONDER of the World. Rev. 1.4 . Rev. 4. 3. 5. 10. ●● Rev. 8. ●● 16. Isai : 9.2 . Math 4.16 . apocalypse W. Muller fecit . Note . It is necessary for the Reader , to peruse the Book of the three Principles , and the Book of the threefold Life of Man , also with this ; and then he will be able to conceive aright of the Ground in this Booke Aurora . For since the time of the writing of this Booke Aurora , Day-spring or Morning Rednesse ; the lovely Bright Day hath appeared unto the Author . And all that which is too obscure here , is held forth most cleerly in them ; which is truly a great WONDER , as the Reader who loveth God , will find . Although the Authour indeed had written this Book only for himselfe , according to the gift of Gods Spirit , but knew not then the Counsel or will of God concerning it . Begun the 27 of January , in the yeare 1612. on the Friday after the Conversion of Paul. The Preface to the Reader . Reader , THe Books of this Author , that are already published , declare sufficiently the high worth of his deepe writings : But of all the benefits that doe accrue thereby , it is one inestimable Excellencie of them , that they helpe the Mindes of all sorts of people , that will take paines to reade and to consider them ; in the understanding of the Holy Scriptures : and that satisfactorily and convincingly , without neede of having any reference to the vast Commentaries of Authours , either in the Learned or Moderne Tongues : and they will help Men to be able to discerne the truth in the various Expositions and Opinions of all Parties , also to still the differences debates controversies disputes and contests ; that all may be satisfied in a Loving friendly way , and so agree in one and the same Truth together . And among many differences in Opinion that Spring up , there is one weighty and remarkable , arisen , since the Light within , and Christ within , hath been pressed more then Ordinary ; one sort being judged to deny , a Christ without , and the other , a Christ within ; whereas it might be considered , that * Christ is not divided , though he be every where in all places , and in all things , and yet but once manifested in † the likenesse of sinfull Flesh : Suffering , Dying , Rising from the dead , Ascending into Glory ; yet he that is not partaker of the same Christ within , or is not made conformable in his soul and spirit to him in his suffering Death and Resurrection , in this Life , in some measure , shall never be partaker with him in his glory in the Life to come ; But if wee † Suffer with him , we shall also be glorifyed with him , at his appearing : Pauls desire to know nothing but * Christ and him crucified among the Corinthians ; was not to know them to crucifie Christ , but the vertue and Power of Christ crucified in them : and if the same Christ that suffered at Jerusalem were not in every one , the wickedest Man in the World could not † crucifie to himselfe the Lord of glory : And what Christ did in the Flesh once , alwaies had and hath its powerfull effect in the Spirit of every Soul that is united to him within it selfe , and not otherwise : Therefore we should learne to understand , how , it is Christ , that was * the Lamb slain from the beginning of the World , and then also in Abel when he was slain by Cain : also in his own Body when Jesus himselfe was nailed on the Crosse and gave up the Ghost : and still suffers and is slain † in his Members ; and as he will say at the Judgment , when all shall appeare , from Adam to the last Man that is borne of a Woman , * whatsoever is done to the Least of those that believe in him , it is done to Christ himselfe , in them ; and not that he will , only , take it as done to him , as his words are commonly expounded ; but it is really done to him : † His Flesh is meat indeed , & his Blood is drink indeed , and they that did not eate and drink it , though it were within them ( otherwise they could not doefo ) had ●o part in him : and this be said when himselfe was conversant with his Disciples before his Suffering and Death ; Therfore there cannot be a Christ , within , in Christ without , but one and the same Christ within and without , now and then , and alwaies , from Eternity to Eternity . There is another great difference , concerning Perfection and the attaining to it in this Life : one sort condemning the otherf , or speaking that which they understand to be spoken in the Scripture ; but they doe not endeavour to reconcile the meaning of those Texts , which seeme so extreamely to differ . For perfection ; * Be ye perfect as your heavenly Father is perfect , † Job was a perfect and upright Man. * If any Man sin not in word he is a perfect Man. And there is mention made of the † perfect Law of Liberty : also , * he that is borne of God sinneth not , neither can he , because the seed of God remaineth in him . † As many as be perfect , let them be thus minded , viz : * to presse for the Prize of the high calling of God in Christ Jesus . On the other side : † There is none righteous , no not one , * there is not a Man that sinneth not , † in many things WEE sin all . And the Apostle John , who no doubt was then borne of God , saith : * If WEE say we have no sinne we deceive our selves , and there is no truth in us ; if [ wee ] say , not if he or they say , or whosoever saith : And while he was in the instant of high Revelations , † he fell down before the Angel to worship him , thinking it had been God , but the Angel said to him , See thou doe it not , for I am thy fellow servant . And these great differences cannot be reconciled by the distinction of a time or condition of Men unconverted , before they have attained Perfection , before they are righteous or before they are sanctified : but they may be decided by the understanding , what it is that sinneth in Man ; and what it is in Man that is perfect and cannot sinne : For as the Soul in this Life entereth into the one or the other through obedience to it ; that Soul is either righteous and perfect , or wicked and imperfect , as the Scriptures testifie : And * ever one that shall be presented perfect , is to be presented perfect in Christ Jesus , so that our perfection consisteth in him not in Selfe : and so the Gifts of God are perfect , or else we could not be † saved by Faith , for that is not of our selves , but is the gift of God ▪ and therefore it may well be said by the Apostle Paul , after his high Revelation : * I know that in me , that is in my Flesh dwelleth no good thing ; dwelleth , not did or hath dwelt , before his conversion or at the beginning of the writing that Epistle : but at that instant dwelleth in him no good thing in his Flesh : also , saies he , † I doe find a Law in my Members rebelling against the Law of my mind , and leading me into captivity to the Law of sinne : So that * the good which he would doe , that he did not , but the evil which he would not doe , that he did . † To will was present with him , but how to performe it , that he did not know : and then saies , So in my mind I serve the Law of God , which is perfect , but in my Flesh I serve the Law of sin , Also the Apostle John saith , * Let no man deceive you , he that doth righteousnesse , is righteous : and the Apostle Paul again saith , † as many as are led by the spirit of God they are the Sons of God : and * his servants ye are to whom ye obey ; whether of obedience unto righteousnesse or of sin unto Death . Also it is said , † The Soul that sinneth it shall die . * If a righteous Man ( which is indeed a perfect Man so long as he is a servant to righteousnesse ) departeth from his righteousnesse , and doth that which is wicked ; in the wickednesse which he doth he shall die : and yet that which is perfect cannot die . And on the other side ; † If a wicked Man turne from his wickednesse and doth the thing which is good and righteous , in the righteousnesse which he doth , he shall live , saith the Lord : Thus , a righteous Man can sin , and a wicked Man can doe that which is righteous : yet it is the Soul in the wicked Man that turneth and doth righteousnesse in the minde , and the will , and the Spirit , and the heart , and the Life , through Christ in the Soul : And it is the Soul in the Righteous Man that doth that which is wicked , in the minde and will , and spirit and heart and life , through the Power of Sin , corruption , and imperfection , also of the Flesh or the * body of Death , which is this mortal flesh and bloud : therefore we should † not let sinne Reigne in our Mortal Bodies , that we should obey it in the Lusts thereof . But we should * strive after perfection ; that † Christ may be formed in us : we should * give God our Hearts , and he will clense them for us , & make us † after his own heart , and will make our Hearts desires and minds pure , and then they are * perfect ; for nothing that is † Impure , and so , imperfect , can enter into the Kingdom of God. Thus , in our Minds , † if we do the will of our Father which is in Heaven , we shall know of the words of Christ , whether they be of God or no : which they that heard them from his owne mouth and did not so , could not know . But we are not to condemne those that have not attained to our mesure of Light , Grace , Knowledge , or Perfection : but to let our * Light so shine before Men , that they may see our good works , and glorify our Father which is in Heaven : and then they will say , † God is in us of a Truth : they will be able to understand it . If we be * strong , we should help those that are weak in Light or understanding , and should declare the † Gospel to those that sit most in Darknesse and in the shadow of Death , and guide one anothers feete into the way of Peace , and then we shall be like him who is in our hearts , * meeke and lowly , and so wee shall find rest unto our Souls ; and then , when He who is now our † Life , shall appeare , we shall also appeare with him in Glory . And when we have received * the unction of the Holy one , in our Souls , we are then † come to the spirits of Just men made perfect , and to the Church of the first-Borne which are written in Heaven : and yet some that were so , did not know by what Death they should glorifie God : and in Death the Body is * sown in Corruption , it is raised in Incorruption , sown in Dishonour , raised in Glory , sown in weaknesse , raised in power : sown in imperfection raised in perfection ; for † this Mortall must put on immortality . Thus though we are risen with Christ in our Souls , Spirits , and Minds , serving the Law of God in this Life with a perfect Hear● , ●ay though sinne dwell in our flesh , yet if we let it not raigne in our Mortall or imperfect Bodies , so that we obey it not in the Lusts thereof ; then the Holy Spirit dwelleth in our minds , and in our bodies , which are the Temples of the Holy Ghost : but if we let sin raigne , then our Souls and Bodies are Denns of Theeves and Murtherers , and the habitations of all Devills . This for the present is my understanding , which I pray may be enlightened and helped by the Father of Lights , from whom is every perfect Gift to my selfe and all mankinde my brethren : who have severall measures of the same Light , and divers Gifts by the same Spirit : of which I desire to be made partaker from themselves , and shall highly rejoyce my selfe therein , with them . But the Ground to the understanding the things here mentioned , and of all things contained in the Scriptures , is exactly described in this Authors writings . For , they discover both where the Things themselves are to be found , in which are hidden all Divine and Naturall Mysteries , and likewise shew , as with the finger , how those secret things have proceeded to their Being and manifestation , from the infinite Incomprehensibility , wherein Nothing can be perceived , and yet All things have proceeded from thence ; and how they have come to be as they Are ; to the discerning what the Effable Manifested Revealed God is , and all Creatures whatsoever : and amongst the rest , what we our selves are , and how we may attain the true only and eternal happiness and blessednesse of Life everlasting , with and in God. And can there be anything more usefull beneficiall necessary and worthy then this ? Also further by his writings we may come to understand , how Christ is the Saviour of All Men : and yet all will not attaine salvation . Though it be confessed , and must be granted , that Eternal Salvation is attained by some Infants , also by some innocent ignorant Persons of yeares , that have been born of Hethenish , Jewish , and Christian Parents ; being such as have served God according to the Law of their fore-fathers with an upright Conscience : as Paul who was a Jew : and so the Eunuch , Servant to Candace Queen of Aethiopia , a stranger ; and Cornelius the Centurion , and all others fearing God , and working Righteousnesse , in every Nation , are accepted of him , though they know nothing of the Great , and Common Salvation that hath appeared to all Men ; as the Apostles knew it . For , if any be cleansed from his Sinnes , it is done by the blood of JESUS CHRIST which clenseth us from all Sinne , and this is effected in us and for us , when we knew not , and though we know not of it , nor how it is done , in the least , to satisfie a Soul that it may undoubtedly be convinced thereof . And indeed , had not the Holy Scripture mentioned this thing concerning the Blood of Christ ; it had not been possible for any Man but such as the Prophets and Apostles were , to have procured any that are now called Christians to Believe and Confesse it . Neither can any understand this though he reade of it in the Scriptures ; but by the Holy Spirit within himselfe , which proceedeth from the Father and the Sonne in the Soul of every one , and by the word in the Heart , the word of Faith , which is God and Christ , even that true [ Divine ] Light which lighteth every one that cometh into the world . The same also may be said concerning all those that have been , are , or shall be saved , though they attain not the understanding of the mysteryes of Salvation , in this Life , as those 〈◊〉 who wrote the Holy Scriptures , neither can any understand them as they did , but by the Same Gifts of the Holy Spirit in the Soul. Therefore let none boast that he is not born among those , that are called Heathens , but among those , that were outwardly called Jewes of old , or Christians now , or of the Church of Rome , or Protestants or of the Reformed Religion●● Presbyterians Independents Separatists Seekers or Perfectists : though every one of these have outwardly a high Prerogative and Excellency above the Heathen , yet the lives and fruits of these not exceeding their's , they will ●●se up in Judgment against these : but let every Soule , in Love , rejoyce , with all other Soules , in this , that God is our Father , in whom wee live and move and have our Beings , ruling in our Soules ' and manifesting his infinite Grace and Mercy , and bringing all things to passe , according to his unconceivable Wisdome and Goodnesse , and according to the purpose of his good will towards Men , which 〈◊〉 his Eternall Gospell : To those that hearken and yeeld , to his will and Word of Life , alwaies calling , in the Soul of every one , or else none could be condemned for neglecting and contemning it , as they shall be : also provoking the Soul to forsake that which it perceiveth to be evill , and embrace and Co-work with that which it perceiveth , to be good Holy and divine within it selfe : therefore also let every Soul , † groape after God in its Heart , that it may feele and know him whom to know is Life Eternall , and feele the Hope of enjoying the inestimable good things that are laid up for them that Love God , though few here know anything thereof : and yet he will certainly give them unto us at that Day , which himselfe hath appointed , which will also assuredly come , though no man knoweth when nor what that day will be or bring forth , but he to whom God doth reveale it . Aud indeed such Person 's Writings , whose unsterstandings have been filled with Spirituall Divine Wisdome , are to be prized above all others . And though it be an exceeding happinesse and joy to us that God hath bestowed so large understanding to those that have written the Scriptures , and therefore we ought diligently and frequently to read and deeply consider them , yet in most of the Mysteries thereof it remaineth very dark to us , we having so little knowledge of the things it speaketh of : therefore how highly , in exceeding Love to the * Scriptures , should we value and esteeme the writings of this Author Jacob Behme , which disclose the very things which are but briefly hinted therein , and so fundamentally as to satisfie all the objections , of Reason that can be made , and which do also direct us plainly in the way to find the infallible Conductor the Holy Spirit , which will open our understandings , to discerne those hidden Mysteries mentioned in the Scriptures so long agoe ; that † we through patience and † comfort of them might have Hope ; And yet but darkly , of purpose that some things should be kept secret from the beginning of the world , and not revealed till the due time and season in every Age , and some not till this last age which is appointed for the manifesting of all mysteries . And because this Author could not so deepely and fundamentally disclose these mysteries , but in such significant though hard Termes of expression as he * useth ; he wrote therefore for the satisfaction of his loving friends , some explanatory Tables , and a Clavis , which are already printed in English : yet still for all that , they are accompted very difficult to be understood . And I also , who have much and studiously traced his writings over , have found them difficult , but far exceeding in recompence , the utmost paines that I could possibly bestow upon them ; I find also that the understanding of them cometh by Degrees , and frequent Loving conversation in all the parts and pieces he hath written ; and yet also I must say that this book Aurora hath conduced more to open my mind to the understanding of all his writings , and of all Mysteries , both Naturall and Divine , and so consequently of the Holy Scriptures , then any other helps and books which I could ever meete withall besides . Which the Reader will also perceive , by the diligent perus●ll of this book , in a continued order , from the Beginning and so on : & find * Whatsoever his heart desireth or ever longed for , and that it is , as this Author says neere the end of the Preface to this Book , The Wonder of the World. And though it was not quite finished at the time when he wrote it , nor ever after , being it was taken away and kept from him till he had written severall compleate Treatises , and so in them that defect of the Aurora was supply'd in abundant measure : for , instead of 30. Sheets which that book wanted to the end ; there are written of the same Mysteries , when he had more full knowledge , and leave to declare it and set it down in writing , more then 300. Sheetes of Paper , which containe all Mysteries in succinct Termes very deeply expressed : but in this , the Ground of those Termes are largely and plainly described after the manner of the Infancy of his high Manifestation in a Childish way , so that it is a large and most cleere A B C , being the fitter and plainer for Beginners , with which his other books may the easier be understood , and is a summary contents of all his Mysteries , and may serve instead of a Manuduction , introduction , and key to unlock all the difficult expressions , in his other Books . And that because it explaines the first Ground concerning the Seaven Properties of the Eternall Nature , which here he calleth the Seaven Qualifying , or fountaine Spirits or Qualities , which are the Seaven Spirits of God , in and from and to All Eternity , with Notes of Reference to the Book of the three Principles , and threefold Life of Man ; which are the supply to the want of finishing this Book , and which he wrote down with his own hand , in their severall proper places by way of exposition in a manuscript of Michael von Enderns , his own written Copy being kept from him , by Gregory Rickter the superintendent at Gerlitz , and Published in Print with many whole verses Lines and words left out , printed in high Dutch , 1634. But these Notes were added by the Author , in the yeare 1620. and are here inserted , with Alphabetical marks , in this translation into English , which is made from a Copy taken from that of his own hand writing , which was kept laid up for 27 yeares together , till the 26 of November , in the yeare 1641 , when it was brought to Light by D. P. S. A Burgomaster , at Gerlitz : and presented , to the Prince Elector of Saxonies Marshall of his House , George Pflugen , in Dresden : But is now in the Hands of a worthy Person in Holland , and lately printed in High Dutch : and so the rest of this Authors Manuscrips in his Hands , will be printed by degrees in Nine parts , in the same Order the Author hath written them in : This Aurora being the first . But the Author was resolved to leave it unfinished to remaine as an Eternall remembrance of the endeavour to suppresse and quash this Revelation in its first downing : which will also be manifested at the Last Day , when all things shall appeare , to be judged whether they be Good or Evill ; and everything receive its just recompence of reward . Therefore , Deare Reader , In true sincere Love to thee as to my self I commend this Book the Aurora to thy reading whosoever thou art ; desiring thy Prayers , that is , thy good desires , that I with thee may be received into the Grace and Mercy of the All-mighty Omni-present God , whose whole fullnesse is allwaies with and in himself every where , and so be protected through this miserable Pilgrimage , under corruption , in the vale of sinfull Flesh , and that most hurting us , in the greatest Pleasure , Honour , Pomp , Riches and fullnesse of Worldly content , in this transitory Life : till we awak and meete together , in the everlasting joy of our ever blessed God , who filleth us throughout and al things else with himselfe , within and without , which we should perceive , if we would learne to distinguish , Him from the Creature in every thing . I willingly yeeld my self to be thine , though with th● acknowledgment that I am one of the unworthiest of th● Children of Men , John Sparrow . The Brief Contents of the 26. Chapters of the First Book of the Author , called , the Aurora . A Preface to the Reader , JAcob Behme's Preface , being a brief Information , Concerning the Two Qualities , the Evill and the Good , in Nature from the Beginning to the End. Page 1 Also the Contents of this Book Aurora . Page 23 Chapter I. Concerning the searching out , of the Divine Beeing in Nature : Also concerning the Two Qualities , the Good and the Evill . Page 33 Chapter II. An Instruction , shewing how men may come to apprehend the Divine and Natural Beeing : and further of the Qualities . Page 43 Chapter III. Of the most highly Blessed Trinity ONE God. Page 54 Chapter IV. Of the Creation of the Holy Angels . Page 74 Of the Divine Quality . Page 75 Of the Divine SALITTER . Page 77 Chapter V. Of the Corporeall Substance , Beeing , and Propriety of an Angel. Page 86 Chapter VI. How an Angel , and a Man , is the similitude and Image of God. Page 100 Of the blessed Love of the Angels towards God. Page 106 Chapter VII . Of the Court Place and dwelling ; Also of the Government of Angels , how it stood at the Begining , after the Creation , and how it is become as it is . Page 108 Of the Nativity of an Angelical King , and how they came to be . Page 117 Of the Deepest Ground and Mysterie . Page 118 Chapter VIII . Of the whole Body or Corporation of an Angelical Kingdom . The Great Mystery . In his other Writings , called , Mysterium Magnum . Page 123 Of the first Species Circumstance Quality or Spirit of God in the Divine Power or SALITTER . Page 127 Of the Second . Page 129. Of the Third . Page 131 Of the Fourth . 134 The Great Mystery of the Spirit . Page 135 Of the End of Nature in this world . Page 138 Of the Language of Nature . Page 146 Of the Fifth Circumstance or Spirit in the Divine power of the Father . viz. The Love. Page 153 Chapter IX . Of the Gracious amiable blessed friendly and Mercifull Love of God. The Divine Mystery . Page 159 What remains hidden , since the Beginning of the world . Page 161 The Wrath the Original of Hell-fire . Page 164 Chapter X. Of the Sixth Qualifying or fountain Spirit in the Divine Power : The Sound . Page 176 What in Men , shall arise ; in Heavenly Joy , or in Hellish Torment : The Salitter . Page 184 How a Man may Quench the kindled Wrath of God in this Life , in himself . Page 190 How neer , God and the whole Trinity is , to us . Page 195 , 196 Chapter XI . Of the Seventh Qualifying or Fountain Spirit in the Divine Power . The Divine SALITTER . Page 200 The Holy Gate . What the Father , the Sonne , and the Holy Spirit , is . Whom We Christians worship . Page 206 , 207 What the Law of Nature is . Page 208 Why He only that sinneth shall be punished . Page 209 The Prerogative of Christians . Page 210 Of the Word SALITTER . Page 218 How the Imaging in Nature , is . Page 220 How our Life is a perpetual warfare with the Devil . Page 224. Chapter XII . Of the Birth or descent of the Holy Angels , as also of their Government , Order , and heavenly joyous Life . Page 230 What the Angels do when they sing not . What do they Talk of . Who they are like . Page 238 , 239 What Heaven it self is . Page 244 What the Angels walk upon . Page 254 Of MICHAEL . Page 256. Of LUCIFER . Page 259 Of Lucifer's Creation . Page 260. Of URIEL . Page 261 The Beauty of Heavenly Forms Likened to Pretious Stones . Page 263 Why Baptisme Instituted in the water . Page 265 How the Wisdom of God is Incomprehensible . Page 266 Chapter XIII . Of the Horrible Fall of the Kingdom of Lucifer . Page 268 What the fountain of the First Sin of the Angels is . Page 269 Where the fault lyeth , that Lucifer is become a Devill . Page 280 The Eternal Geniture of the Deity . Page 290 The Beginning of Sinne. Page 293 Chapter XIV . How Lucifer , who was the Beautifullest Angell in Heaven , is become the most horrible Devil . Page 302 The cause that God Created Angels . Page 305 Of the Eternal Enmity . Page 316 Seven sources of Sinne , and the Eighth the house of Death . Page 318 Of the first source . Page 320 What the Eternal Sport of God was , before the Time of the Creation of the Angels . Page 322 Of the second source of Sinne 's beginning . Page 327 How God possesseth all , and yet no Creature is He. Page 334 Chapter XV. Of the Third Species or spirit of Sin 's beginning in Lucifer . Page 336 What Lucifer knew before his Fall. Page 339 When the End of this Time will be . Also of the Fourth Species of Sins beginning . Page 342 Of the Sting of Death . Page 345 What the Comprehensibility is . Page 346 Of the Fifth manner of Sin 's beginning . Page 348 Of the Sixth Form of Sin 's beginning . Page 352 Of the Old Serpent . Page 354 Chapter XVI . Of the Seventh Kind of Sin 's beginning in Lucifer and his Angels . Page 357 Of Sorcerers and Witches . Page 358 Wherein Naturality consisteth . Page 359 Of the mourning house of Death . Page 364 That God willeth not Evil , nor can do . Page 365 Of Pride Covetousnesse Envy and Wrath. Page 378 , to 380. The final Condemnation . Also of the last Fight and Expulsion of Lucifer and all his Angels . Page 381 What will be called the Burning Hell. Page 385 Chapter XVII . Of the miserable state and Condition of the Corrupt perished Nature , and Original of the four Elements instead of the holy Dominion of God. Page 386 What is called the Wrath of God. Page 387 How a Comprehensible is come out of an Incomprehensible . Page 389 How the Devil still presents the Swine-Apples of Paradise before the Soul. Page 393 Chapter XVIII . Of the Creation of Heaven and Earth . And of the first Day . Page 394 Why Man in this World so loveth Gold Silver and Pretious Stones . Page 398 How shall I understand My self according to the Threefold Geniture in Nature . Page 399 An Exposition of the first Verse of the first Cha. of Genesis , according to the Language of Nature . Page 405 Into what the Soul Goeth when we Dye . Page 411 Of the Creation of the Light in this world . Page 413 Whence fightings among all Creatures have their Original . Page 418 What Light was before the Sun and Stars . Page 423 Chapter XIX . Concerning the Created Heaven . And of the Form of the Earth and of the Water ; is also concerning Light and Darknesse . Page 424 From what Light this Authour hath his Knowledg . Page 428 How it was , that Jesus Christ could take the Devil Death and Hell captive . Also in what Heaven he sitteth at the Right hand of God. Page 433 Where shall the wrath of God become at the End. Page 435 Concerning the Form of the Earth . Page 438 Why the Earth is so Hilly Rocky Stony and Uneaven . Page 441 Of Day and Night . Page 443 Of Morning and Evening . Page 446 Chapter XX. Of the Second Day : How God separated the Waters beneath the Firmament , from the Waters above the Firmament . Page 456 We should strive against the Malice and Wickedness that is in our Hearts . Page 460 What the Moon , or Luna is . Page 465 How the Heavens are not pure in Gods sight . Page 466 In what Heaven the Man that feareth God dwelleth . Page 470 How Christ could go through , the Doors being shut , Joh. 20. 19. Page 474 Chapter XXI . Of the Third Day . Page 479 The Diurnal Motion of the Earth . Page 479 Man is made out of the Seed of the Earth . Page 485 How Man's hope standeth in God. Page 488 How Sins are the Cause that the Deity is hidden from us . Page 494 Of the Seven Spirits of God , and of their Operation in the Earth . Page 496 Why the Astral Birth of the Earth did begin a Day sooner then the Astral Birth in the Deep above the Earth . Page 506 Whence Mercy Existed . Page 509 Chapter XXII . Of the Birth or Geniture of the Stars , and Creation of the Fourth Day : Also the Reason of the Title , Dawning , or Morning-Rednesse . Page 510 , 511 Why the Spirit of Nature it self will open the Door . Page 515 What the Stars are . Page 517 Sixteen Questions asked the Doctors . Page 519 How this work is the Holy Ghost's Dear Revelation . Page 523 Of the Earth . Page 529 Of the Vegetations of the Earth . Page 530 Of the Mettals in the Earth . Page 531 Chapter XXIII . Of the Deep above the Earth . Page 538 Of the Astral Birth or Geniture : and of the Birth or Geniture of God. Page 541 The Severe Geniture of the Wrath of God cannot be accensible nor Elevable in God. Page 542 What is called the Animated or Soulish Birth . Page 548 Of the Beeing of the Deity , and of the Three Persons . Also whence the Living and Rationall Spirit existeth . Page 551 What is the Water of Life . Page 553 The Gate of the Holy Trinity . Page 555 Of the Kindled Nature . Page 565 Chapter XXIV . Of the Incorporating or Compacting the Stars . Page 565 Out of what the Stars are come to be . Page 568 Why God did not Barre the Devil up instantly . Page 570 Why the Stars should not be worshipped . Page 572 In whom the Light of Life kindleth from the water of Life . Page 574 Why Christ rested 40 hours and no longer , in Death . Page 575 God an angry God to those that hate him . Page 577 What is the Water of Life . Page 579 Where the Word of this Author , is Generated . Page 581 Chapter XXV . Of the Whole Body of the Stars Birth , or Geniture , that is , the whole Astrology . Page 583 Though Body & Soul should fail , God is his Refuge . Page 586 What is called the Corrupted Nature . Page 590 The Kindling of the Life of this world : of Sol. Page 591 Of Mars . 592. The Highest Ground of the Sun and all the Planets . Page 593 How the Eye of the Lord beholdeth all . Page 595 How the Desire of the Flesh is the Lake of Hellish wrath . Page 596 The Annual Motion of the Earth round about the Sun. Page 598 Of the Planet Mars . 601. Of Jupiter . Page 602 Chapter XXVI . Of the Planet Saturnus . Page 609 Of the Planet Venus . Page 612 The Gate of Love. Page 613 How Christ is the Light of the World. Page 615 What is the Divine Beeing . Page 616 Of the Planet Mercurius . Page 617 The Great Depth concerning the Centre or Circle of the Birth of Life . Page 618 Why is called Eternity . Also what the House of Flesh is . Page 622 What hath the Casting shovell in its hand : also , Of Man and the Stars . Page 624 How Man became a living Soul. Page 627 The Deep hidden secret Mystery of the Humanity . Page 630 RA. RA. RP . See the Margine . Page 635 4. Questions concerning that Masse which is Man. Notes concerning the Not finishing this Book Aurora . Page 642 , 643. These Errata are so many , because , after the Book was Printed in English , there came over from beyond Sea a New Copie of the Aurora in High-Dutch printed , and compared with that of the Authors own hand-writing : And so also it was compared here with this printed Copie in English , wherein most of these differences were found . And therefore the Reader is desired to mend his Book before he reads it , for it will render many of the Obscure places cleer to be understood . J. B. Preface , Page 4. line 6. for to , read in . p. 5 l. 28. 〈◊〉 25. 23. p. 6. l. 14 l. 19 l. 33 f. Nature . r. kind . l. 24. r. Mahal●leel , p. 16 l. 9 r. Evil Quality . p. 18 l. 14 r. Tree , and spoyled many Tweggs in the Holy Tree , p. 10 l. 12 f. dwell . r. flow . p. 26 l. 31 f. yet beheld . r. behold . p. 28 l. 5 f. fi●st . r. for . p. 3● . l. 10 r. see 10. the p. 36 l. 2● r. eth in winter . p. 47 l. 3 r. as if God were p. 57 l. 13 f. the very . r. every . p. 62 l. 2 r. World , and is the King and the Heart of all things of this world : and. p. 63 l. 5 put out , is . l. 6 r. but is . l. 19 f. onne . r. Sonne . p. 64 l. 13 f. eut of , r. And is . p. 65 l 31 r. ther , and is the Spirit and Life of all powers of the whole Father . p. 68 l. 17 f. must . r. will. p. 82 l. 30 f. to . r. into p. 85 l. 23 r. out of the Seed of the Mother . p. 97 l. 24 r. Eternity to Eternity . p. 98 l. 18 r. As by . l. 28 f. ●r . r. by . p. 107 l. 6 f. Radius , r. Rednes . p. 109 l. 10 f. Liberty . r. Ternary . p. 111 l. 30 r. that in the divine power they should . p. 114 margin . f. Part. r. Port. p. 11● . l. 13 r. up , in the moving of the Holy. p. 117 l. 20 r. Nativities or Genetu●es of the l. 30 r. Head and General or Leader , the beautifullest and most powerful Cherubin or , p. 119 f. bad r. had . p. 141 l. 13 f. cannot . r. come to . p : 156 l. 24 r. valley . O Potency o● Dominion , th●● art a R●ging and te●ring of the Hellish fi●e . p. 15● l. 61. Pitty . r. complain on . p. 161. l. 20. r. delightfull habitation . l. 25 r. creatures in this world . p. 166 l. 23 f. Life . r. Light. p. 174 l. 6 r. thick and stincking ; and. l. 16 f. brittle . r. spoyled or corrupt . p. 176 l. 22 r. as well the first as the. p. 177 l. 1 r. the Second , third . fourth . p. 180 l. 30 f. Light. r. Sight . p. 188 l. 12 f. world r. wood . p 191 l. 2 f. thou lovest , r. pleaseth thee . p. 197 l. 8 r. Smelling , All-Tasting , All. p. 200 l. 17 r and all . f Deity , r. God. p. 203 l. 27 f a. r. one . p. 205 l. 13 r. Center . as a Heart . p. 208 l. 4 f. half , r. cleer . p. 216 l. 10 f. the six . r the Seven . p. 231 l. 16 r. one for from . p. 245 l. 12 r. and Habitation of all . p : 253 l. 1 r. God , hath ; for , the Ternary of God riseth up in the Seven Spirits of God ; and is . l. 16 r. the One Body . l. 30 f. Spirit . r God. p : 272 l. 16 f. Warres , r. Wares . l. 26 for , a dull Humour , r. drunkennesse or fulnesse p : 282 l. 4 f. fiery , r. fierce . p. 288 l. 15 r. Spirits one in another , where alwaies one generateth the other . p. 289 l. 23 r. the other , and in the sound one heareth the other . p : 292 l : 19. r : as the whole Deity . l. 24 f. Deity , r. God. p : 317 l. 25 Mark : to which it is the whole desire longing and delight of my heart , to ●each fully . p. 321 l. 23 f. er . r. and. p : 322 l. 15 f. cause , r. caused . p : 338 l. 15 r. stinging Murthering . l. 〈◊〉 r. Divine meeknesse . p. 339 l. 19 f. Imagined Speculated or roved thereinto . r. made havock or spoyled all therein . p 356. l 7. r. Love , or the. l 17. f. these , r. the. p 363. l 20. r. of many wicked . p 367. l 4. r. Angells were . p 373. l 5. f. studied . r. learned . p 390. l 18. r. house , as the place of this world is come to be . p 393. l 27 & 28. f. stomack ready to choak it , r. Head. p 402 ▪ l 20. f. stinging , r. stinking . p 435. l 31. f. given , r. left . p 438. l 23. f. corrupt , r. corrupted . p 439. l 13. f. Death , r. the wrath . p 460. l 23. r. If thy Heart . p 466. l 10 & 11. r. what kind of Firmament of Heaven then is that , which . p 469. l 15. r. and generateth the. p 476. l 19. r. and with its Spirit , made . p 483. l 20. r. for the one only incorporated . p 487. l 13. f. see . r. be . p 488. l 6. f. prevent , r. boast of . p 490. l 21. f. or altered at all , r. but only altered . p 491. l 5. f. with , r. in . p 505. l 32. f. Life , r. the Light. p 509. l 23. r. existed the Mobility . [ put out the rest . ] p 510. l 9. r. Deity in all the Births . l 17. r. 140. Therefore on the Third Day the Earth began to Spring , just as the Qualifying or fountain Spirits stood in the Crack of the Word or fire-flash . p 519. l 2. f. of . r. above . p 521. l 3. r. of the Light , why then do you contend or dispute about the way of the Light , as if none can see it rightly . p 527. l 4. r. are , though he was capable of understanding the right or Law of God , and hath took . p. 528. l 18. r. God , the Lifer p. 530. l. 11. r. Earth , and made them moveable . p. 532. l. 27. r. as to its own . p. 533. l. 28 r. flesh in Death . p. 534. l. 5. r. water in the. p. 546. l. 27. f. Devils , r ▪ Hellish . p. 548. l. 14. r. the Souls Birth p. 549. r. water , and in the Fire , the meek Love riseth up for . p. 551 l. 12. f. of , r. in . p. 552. l. 21. r. Body of Nature . p. 553. l. 14. r. Love-Joy . l. 25. r. inceptive . p. 565. l. 10. f. must rule . r. ruleth . p. 570 l. 19 f. true , r. new . p 573. l 12. r. soul ; for the soul is generated out of the power of the Body , and. p 574. l. 23. r. benummed not quite dead . p 576. l 30. f. Earth , r. first . p 582. l 29. f. God , r. the Deity . p 587. l 13. r. thereof , whereby I gat new Life and power again , p 598. l 26. f. roueth , r. rouleth . p 606 , l 17. r. Body of this world , in all powers of the Body . p 607. l 27. r. Heart , through the Light , p 614. l 11. r. to be Lord. p 615. l 5. r. he had assumed . p 627 : l 14. f. body , r. Love. l 17. f. of , r. in . p. 642. l. 4. r. intended to make a Bon-fire of it , 〈◊〉 put . J. B. Preface for the Aurora . To the Courteous Reader . 1. COurteous Reader , I compare the whole Philosophie Astrologie and Theologie , together with their Mother ; to a goodly Tree , which groweth in a fair Garden of pleasure . 2. Now the Earth , in which the Tree standeth affords sap continually to the tree , whereby the tree hath its living Quality : but the tree in it self groweth from the Sap of the earth , becomes Large , and spreadeth it self abroad with its branches : And then as the Earth worketh with its power upon the tree , to make it grow and encrease ; so the Tree also worketh continually with its branches with all its strength , that it might still bear good fruit abundantly . 3. But when the Tree beareth few fruit , and those but small ones neither , shrivelled rotten and worm-eaten , the fault doth not lye in the will of the tree , as if it desired purposely to bear evill fruit , because it is a goodly Tree of good Quality ; but here lyeth the fault , because there is often great cold , great heat , mildew , caterpillars and other worms happen to it : for the Quality in the Deep , from the influence of the Stars , spoileth it , and that maketh it bear but few good fruit . 4. Now the Tree is of this condition , that the bigger and older it is , the sweeter fruit it beareth : in its younger years it beareth few fruit , which the crude and wild nature of the ground or earth causeth , and the superfluous moisture in the tree : and though it beareth many and fair blossoms , yet the most of its Apples fall off whilest they are growing , which is not so , when it standeth in a very good soyl or mould . Now this tree also hath a good sweet quality , but there are three other which are contrary unto it , namely , the bitter , sowre , and astringent . 5. And as the Tree is , so will its fruit be , till the Sun worketh on them and maketh them sweet , so that they become of a sweet taste , and its fruit must also hold out in rain , wind and tempest . 6. But when the tree groweth old , that its branches wither , and the sapp ascendeth no more , then below the stemm or stock there grow many suckers , at last from the root also twiggs grow , and make the old tree flourish , shewing that it also was once a green twigg and young tree , and is now become old . For Nature , or the sapp , struggleth so long till the Stock groweth quite dry , and then is to be cut down and burnt in the fire . 7. Now observe , what I have signified by this similitude : the Garden of this tree signifieth the World ; the soyl or mould signifieth Nature , the Stock of the tree sig●ifies the Starres , by the Branches are meant the Elements , the fruit which grow on this tree signifie Men , the sapp in the tree resembles the pure Deitie . Now Men were made out of Nature the Starrs and Elements , but God the Creator raigneth in all : even as the sapp doth in the whole tree . 8. But there are two Qualities in Nature , even untill the Judgment of God : the One is pleasant , heavenly and holy , the other is fierce , wrathfull , hellish and thirsty . 9. Now the good one qualifieth and worketh continually with all industry , to bring forth good fruit , and the Holy Ghost raigneth therein , and affords thereunto sapp and life : the bad one Springeth and driveth with all its endeavour to bring forth bad fruit continually , to which the devil affordeth sap and hellish flame . Now both are in the tree of Nature , and Men are made out of that tree , and live in this world , in this garden , betwixt both , in great danger ; suddenly the Sun shineth on them ; by and by , winds , rain and snow , fall on them 10. That is , if man elevateth his Spirit into the Deity , then the Holy Ghost moveth springeth and qualifieth in him : but if he permit his spirit to sink into the world , in lust towards evil , then the Devil and hellish sapp stirreth and raigneth in him . 11. Even as the Apple on the tree becometh corrupt rotten and worm-eaten , when frost , heat , and mill-dew fall on it , and easily falls off and perisheth : so doth Man also when he suffers the Devill to rule in him with his poyson . 12. Now as in Nature there is , springeth , and raigneth , good and bad ; even so in Man : but Man , is the Child of God , whom he hath made out of the best Kernel of Nature , to raign in the good , and to overcome the bad : though evill sticketh unto him , even as in Nature the evill hangeth on the good , yet he can overcome the evil , if he elevateth his spirit in God ; for then the Holy Ghost stirs and moveth in him , and helps him to overcome . 13. As the good quality in Nature is potent , to overcome the evill , for it is and cometh from God , and the Holy Ghost is the Ruler therein : even so is the fierce wrathful Quality , powerful to overcome in a malicious wicked soul : for the Devil is a potent Ruler in the wrath or fierceness , and is an eternal Prince of the same . 14. But Man hath cast himself into fierce wrathfulnesse through the fall of Adam and Eve , so that the evill hangeth on him ; otherwise , his moving and driving would be only to the good . But now it is in both , and it is as St. Paul saith , know ye not , that to whom you yield your selves servants in obedience , his servants ye are , to whom ye obey , either to sinne unto death , or to the obedience of God unto righteousness , Rom. 6. 16. 15. But because man hath an impulse or inclination to both , he may lay hold on which he pleaseth ; for he liveth in this World betwixt both , and both Qualities , the good and the bad are in him , in which soever man moveth , with that he is indued , either with a Holy or a Hellish Power . For Christ saith , My Father will give the Holy Ghost to those that ask him , Luk. 11. 13. 16. Besides , God commanded man to do good , and did forbid him to do evill ; and now doth daily call and preach , and exhort man unto good ; Whereby we see , well enough , that God willeth not evil , but his Will is , That His Kingdom should come , and his Will be done , on earth as it is in heaven . Now since man is poisoned through sinne , that the fierce wrathful quality , as well as the good , reigneth in him , and is now half dead , and in his grosse ignorance can no more know God his Creator , nor Nature and its operation ; yet hath Nature done its best endeavour from the beginning till now , to which God hath given his Holy Ghost , so that it hath at all times generated wise , sholy and understanding men , which did learn to know Nature and their Creator , who alwayes in their Writings and Teachings have been a Light to the World , whereby God hath raised his Church on Earth , to his eternal praise . Against which the Devil hath raged , and spoiled many a noble Twigg , through the wrathfull fierceness in Nature , whose Prince and God he is . 17. For Nature hath many times prepared and fitted a learned judicious man with good gifts , and then the Devil hath done his utmost to seduce that man , and bring him into carnal pleasures , to pride , to a desire to be rich , and to be in authority and power . Thereby the Devil hath ruled in him , and the fierce wrathfull Quality hath overcome the good ; his Understanding , his Knowledge and Wisdome hath been turn'd into Heresie and Errour , who hath made a mock of the Truth , and been the Author of great Errours on earth , and a good Leader of the Devils Host. 18. For the bad quality in Nature hath wrestled , and doth still wrestle with the good , ever since the beginning , and hath elevated it self , and spoiled many a noble fruit even in the mothers Womb , as it plainly appeareth , first by Cain and Abel , which came from one womb . Cain was from his mothers womb a despiser of God , and proud ; but Abel , on the contrary , was an humble man , and one that feared God. 19. The same is seen also in the three sons of Noah ; as also by Abraham's sons Isaac and Ismael , especially by Isaac's in Esau and Jacob , which struggled and wrestled even in the mothers womb : therefore said God , Jacob have I loved , and Esau have I hated , Gen. 25. which is nothing else , but that both qualities in Nature have vehemently wrestled one with another . 20. For when God at that time moved in Nature , and would reveal himself unto the world through righteous Abraham Isaac and Jacob , and would raise a Church to himself on earth for his glory , then in Nature Malice also moved , and its Prince Lucifer . Seei●g there was good and bad in man , therefore both Qualities could raign in him , and therefore there was born at once in one womb an evill and a good Man. 21. Also it is cleerly seen by the first world , as also by the second , even unto the end of our time , how the Heavenly and Hellish Kingdom in Nature hath alwayes wrestled one with another , and stood in great travel , even as a woman in the birth . This doth most cleerly appear by Adam and Eve. For there grew up a tree in Paradise of both Qualities of good and bad , wherewith Adam and Eve were to be tempted , to try whether they would hold out in the good Quality in the Angelicall nature and form . For the Creator did forbid Adam and Eve to eat of the fruit : but the evill quality in Nature did wrestle with the good , and brought Adam and Eve into a lust and longing to eat of both . Thereupon they presently became of a beastial form and nature , and did eat of good and bad , and must increase and live in a beastial manner , and so many a noble twigg begotten or born of them perished . 22. Afterward it is seen , how God did work in Nature , when the Holy Fathers in the first world were born : as Abel , Seth , Enos , Kenan , Mahaleel , Jared , Henoch , Methusalah , Lamech , and Holy Noah . These made the Name of the Lord known to the world , and preached Repentance : for the Holy Ghost wrought in them 23. On the contrary , the Hellish God also wrought against it , in Nature , and begot Mockers and Despisers , first Cain and his Posterity : and it was with the first world as with a young tree , which groweth , is green , blossometh fairly , but bringeth little good fruit , by reason of its wild Nature . So Nature in the first world brought forth but little good fruit , though it blossomed fair in wordly knowledge and luxury or wantonesse , which could not apprehend the Holy Spirit , who wrought in Nature then , as well as now . 24. Therefore said God , It repents me , that I have made man , Gen. 6. 6. and he stirred up Nature so , that all flesh dyed , which lived on dry Land , excepting the root and stock , that remained in vertue : and so he hath hereby Dung'd the wild Tree , and manured it , that it should bear better fruit . But when the same sprung up again , it brought forth also good and bad fruit again ; Among the sons of Noah , there were found again Mockers and Despisers of God , and there hardly grew any good branch on the tree , which brought forth any holy and good fruit : the other branches were bearing also , and brought forth wild Heathens . 25. But when God saw , that man was thus dead in his Knowledge , He moved Nature again , and shewed unto man , how there was good and bad therein , that they should avoid evill , and live unto the good ; and he caused fire to fall down out of Nature , and fired Sodom and Gomorah , for a terrible example to the world . But when the blindnesse of men grew predominant , and refused to be taught by the Spirit of God , he gave Laws and Precepts unto them , shewing how they should behave themselves , and confirmed them with wonders and Signs , lest the knowledge of the true God should be quite extinct . But for all this , the light did not manifest it self , for the darkness and wrathful fierceness in Nature struggled against it , and the Prince thereof ruled powerfully . 26. But when the Tree of Nature came to its middle age , then it began to bear some mild and sweet fruit , to shew , that it would henceforth bear pleasant fruit . Then were born , the Holy Prophets , out of the sweet branch of the tree , which taught and preached of the light , which hereafter should overcome the wrathful fierceness in Nature . And then there arose a light in Nature among the Heathens , so that they knew Nature , & her operation , although this was only a light in the wild Nature , and was not yet the holy light . 27. For the wild Nature was not yet overcome , and light and darknesse wrestled so long one with another , till the Sun arose , & forced this tree with its heat , so that it did bear pleasant sweet fruit : that is , till there came the Prince of Light out of the heart of God , and became Man in Nature , and wrestled in his humane body in the power of the Divine light in the wild Nature . That same Prince and Royal twigg grew up in Nature , and became a tree in Nature , and spread its branches abroad from the East to the West , and encompassed the whole Nature , and wrestled and fought with the fierce wrath which was in Nature , and with the Prince thereof , till he overcame and triumphed as a King in Nature , and took the Prince of wrath or fiercenesse , Captive in his own house , Psal. 68. 28. This being done , there grew out of the Royal Tree , which was grown in Nature many thousand Legions of precious sweet twigs , all which had the scent and taste of that precious Tree . Though there fell upon them , rain , snow , hayl and tempestuous storms , so that many a twigg was torn and beaten off from the tree , yet still others grew in their places . For the Wrath or fiercenesse in Nature , and the Prince thereof , raised great tempests , with hayl , thundring , lightning and rain , so that many glorious twiggs were torn from the sweet and good Tree . 29. But these twiggs were of such a pleasant sweet and curious taste , that no humane nor Angelical tongue is able to expresse it : for there was great power and vertue in them , they were good to heal the wild Heathens . Whatever Heathen did eat of the twigg of this tree , he was delivered from his wild nature , in which he was born , and became a sweet tree in this pretious Tree , and sprung up in that tree , and did bear pretious fruit , like the Royal tree . Therefore many Heathens resorted to the pretious tree , where the pretious twiggs lay , which the Prince of darknesse by his storms and tempestuous winds had torn off ; and whatever Heathen did smell to the twigg so torn off , he was healed of his wild wrath or fiercenesse , which he had brought from his Mother into the world . 30. But when the Prince of darknesse did see , that the Heathens strove and contended about these twiggs , and not about the Tree , therein he found great losse and dammage , and then he ceased with his storms toward the East and South , and placed a Merchant under the tree , who gathered up the twiggs , which were fallen from the pretious tree : and then when the Heathens came , and enquired after the good and vertuous twigs , then the Merchant presented and offered them , for money , to make gain of the pretious Tree . For , this , the Prince of wrath or fierceness required at the hands of his Merchant , because the tree was grown upon his ground and land , and spoyled his soyl . 31. And so when the Heathens did see , that the fruit of the pretious tree was put to sale , they flock'd to the Merchant , and bought of the fruit of the tree , and they came also from forraign Islands to buy , even from the Ends of the world . Now when the Merchant saw , that his Wares were in request and esteem , he plotted , how he might gather a great treasure to his Master , and so sent Factors abroad , every where , to offer his Wares to sell , praising them highly : but he sophisticated the wares , and sold other fruit instead of the good , which were not grown on the good Tree ; this he did to encrease his Masters treasure . 32. But the Heathens and all the Islands and Nations , which dwelt on the earth , were all grown on the wild tree , which was good and bad : and therefore were half blind , and did not discern the good tree , ( which however did spread its branches from the East to the West , ) else they would not have bought of the false wares . 33. But because they knew not the pretious Tree , which spread its branches over them all ; all of them ran after , and to , the Factors , and bought of them mix'd false wares instead of good ; and supposed they served for health : but because all of them did long after the good tree , which however moved over them all , many of them were healed , because of their great desire they had to the Tree . For the fragrancy of the tree , which moved over them , healed them of their wrath or fiercenesse and wild nature , and not , the false wares , of the Factors : this continued a long time . 34. Now when the Prince in the darknesse , who is the Source of wrath or fierceness , malice and perdition , perceived , that men were healed of their poison and wild nature by the fragrancy of the pretious Tree , he was enraged , and planted a wild tree toward the North , which sprung up and grew in the fiercenesse or wrath of Nature , and made proclamation , saying : This is the Tree of Life , he that eateth of it , shall be healed and live eternally . 35. For in that place , where the wild tree grew , was a wild place , and the people there had the true light of God from the beginning even unto that time , and to this day , though unknown : and the tree grew on the Mount Hagar in the house of Ismael the mocker . But when Proclamation was made of the tree , Behold this is the tree of life ! then the wild people ●●ocked unto the tree , which were not born of God , but of the wild Nature , and loved the wild tree , and did eat of its fruit . 36. And the tree grew to a mighty bignesse , by the sap of wrath or fiercenesse in Nature , and spread abroad its branches , from the North to the East and West : but the tree had its source and Root from the wild Nature , which was good and bad , and as the tree was , so were its fruits . But though the men of this place were grown out of the wild Nature , yet the tree grew over them all , and grew so huge , that it reach 't with its branches even unto the Esteemed pretious Land or Country under the Holy Tree . 37. But the cause , that the wild tree grew to such a huge bignesse , was , because the Nations under the good Tree ran all after the Factors , which sold the false Wares , and did eat of the false fruits , which were good and bad , and supposed they were healed thereby , and medled not with the holy good effectuall Tree . 38. In the mean while they grew more blind , weak and faint , and were disabled to suppresse the growing of the wild tree toward the North : for they were too weak and faint , and they saw well enough , that the tree was wild and naught , but they wanted strength , and could not suppresse the growing of the tree . 39. Yet if they had not run after the false Wares those Factors sold , and had not eaten of the false fruits , but rather eaten of the pretious tree , then they might have gotten strength to oppose the wild tree . But because they ran a whoring after the wild Nature in Humane conceits and opinions , in the lusts of their hearts , in a hypocritical way , therefore the wild Nature did predominate over them , and the wild tree grew high and large over them , and spoiled them with its wild ranknesse . 40. For , the Prince of Wrath or fierceness , in Nature , gave his power to the tree , to spoil men , which did eat of the wild fruits of the Factors : Because they forsook the Tree of life , and sought after their own fancie , as Mother Eve did in Paradise , therefore their own innate quality predominated in them , and brought them into strong delusions , as St. Paul saith , 2 Thes. 2. 11. And the Prince of Wrath or fiercenesse , did raise Warrs and tempests from the wild tree toward the North against the people and Nations , which were not born of the wild tree , and the tempest which came from the wild tree overthrew them in their weaknesse and faintnesse . 41. And the Merchant under the good Tree dissembled with the Nations of the South and West , and toward the North , and commended his Wares hugely , and deceived cunningly the simple ones ; and those that were witty , he made them his Factors , that they also might have their livelihood or livings out of it , and he brought it so far , that no body did see or know the holy tree any more , and so he got all the Land to himself , and then made Proclamation , 2 Thess. 2. I am the stock of the good tree , and stand on the root of the good tree , and am ingrafted into the Tree of Life , buy my Wares which I sell : and then you shall be healed of your wild birth , and live for ever . 42. I am grown out of the root of the good Tree , and the fruit of the holy tree is in my power , and I sit on the Throne of the divine power , I have power in heaven and on earth , Come unto me , and buy for money , the fruit of life . 43. Whereupon all Nations flocked unto him , and did buy and eat , even till they fainted : all the Kings of the South , West , and toward the North did eat the fruits of the Factor , and lived under a great faintnesse ; for the wild tree of the North grew more and more over them , and made waste of them a long time . And there was a miserable time upon earth , such as never was , since the world stood , but men thought that time to be good ; so terribly the Merchant under the good tree , had blinded them . 44. But in the Evening God in his mercy took pity on mans misery and blindnesse , and stirr'd up the good tree again , even that glorious Divine Tree , which did bear the fruit of life ; then there grew a twigg nigh unto the root , out of that pretious tree , and was green , and to it was given the sap and spirit of the tree , and it spoke with the tongue of Man , and shewed to every one the pretious tree , and its voice was heard in many Countreys . 45. And then men resorted thither to see and to hear what the matter was , and there was shewed unto them the pretious and vigorous Tree of Life , of which men had eaten at the beginning , and were delivered of their wild nature , and they were mightily rejoyced , and did eat of the Tree of life with great joy , and refreshing , and so got new strength from the Tree of life , and sung a new song concerning the true real Tree of Life , and so were delivered from their wild birth , and then hated the Merchant and his Factors , as also their false Wares . 46. But all those came , which did hunger and thirst after the Tree of life , and those that sate in the Dust , and they did eat of the holy Tree , and were healed of their impure birth and wrath or fierceness of Nature , in which they lived , and so were ingrafted into the Tree of life . But onely the Factors of the Merchant , and his and their Dissemblers , and those that made their gains with false wares , and had gathered Treasure together , came not , for they were drown'd and quite dead in the gain of the Merchants whoredom , and lived in the wild nature , and so their anguish and shame , which was discovered , kept them back , because they went a whoring so long with the Merchant , and seduced the soules of men , notwithstanding they gloried , that they were ingrafted into the tree of life , and lived in sanctity by a divine power , and set to sale the fruit of life . 47. Now because their shame , deceit , covetousness , knavery and wickednesse was discovered , they waxed dumb , and stayed behind , they were ashamed , and repented of their abominations and Idolatry , and so went with the hungry and thirsty to the Fountain of Eternal life ; and therefore they grew faint also in their thirst , and their plague riseth up from eternity to eternity , and they are gnawed in their conscience . 48. Now the Merchant seeing that the deceit of his false Wares was discovered , he grew very worth , and despaired ; and bent his Bow against the holy people , which would buy no more of his Wares , and ●o destroyed many of the holy people , and blasphemed the Green-twigg , which was grown up out of the Tree of life . But the Great Prince MICHAEL which standeth before God , came and fought for the Holy people , and overcame . 49. But the prince of darknesse perceiving , that his Merchant had a Fall , and that his deceit was discovered , he raised a tempest from the North out of the wild Tree against the holy people , and the Merchant of the South made an assault upon them : then the Holy people grew hugely in their Blossom , even as it was in the beginning , when the holy and pretious tree grew , and that overcame the wrath or fiercenesse in Nature and its Prince ; thus it was at that time . 50. Now , when the noble and holy Tree was revealed to all Nations , so that they saw how it moved over them , and spread its fragrancy over all people , and that any one that pleased , might eat of it ; then the people grew weary of eating its fruit , which grew on the tree , and long'd to eat of the Root of the Tree ; and the cunning and wise people sought after the Root , and contended about the same : so the strife was great about the root of the tree , insomuch , that they forgot to eat of the fruit of the sweet tree , by reason of the controversie about the root of the tree . 51. And now they minded neither the Root nor the Tree , but the prince of darknesse had another design , intending something else : when he saw , that they would eat no more of the good Tree , but contended about the Root , he perceived , that they were grown very weak and faint , and that the wild Nature predominated in them again ; 52. And therefore he stirred them up to pride , so that every one supposed , he had the Root at hand , every one must look after and hear him , and reverence him : Whereby they built their Palaces and great Houses , and served in secrecie their Idol Mammon , whereby the Lay people were troubled and caused to offend , and so lived in carnal pleasures , in the desire of the wild Nature , and served their belly in wantonnesse , confiding in the fruit of the tree , which moved over them all , though they fell into misery , that thereby they might be healed . 53. And in the mean while they served the prince of darknesse according to the impulse of the wild nature , and the pretious tree stood there onely for a May-game or mocking stock , and many lived like wild beasts , and did lead a wicked life , in Pride , Pomp , Statelinesse and Lasciviousnesse , the rich consuming the labour and sweat of the poor , forcing them thereunto . 54. All evill actions were approved of for Bribery : the Lawes issued forth out of the evill in Nature , and every one strove after riches and goods , after pride , pomp and statelinesse , there was no deliverer for the poor ; scolding , railing , cursing , and swearing were not disapproved nor held vitious , and so they defiled themselves in the wrathful or fierce Quality , even as a swine tumbleth in the dirt and Mire . 55. This did the Shepherds with the sheep , they retained no more but the bare name of the noble tree , its fruit , vertue and life was only a cover to their Sins . Thus the world lived at that time , saving a small remnant or number , which were generated in the midst among the Thorns in great tribulation and contempt , out of all Nations upon the Earth , from the East to the West . 56. There was no difference , they all lived upon the impulse of the wild nature in faintnesse , even unto a little number , which were delivered out of all Nations , as it was before the Deluge , and before the growing of the noble tree in Nature ; and thus it was also at that time . 57. But why men in the end , did long so eagerly after the Root of the tree , is a Mystery , and hitherto it was concealed from the wise and prudent ; neither will it rise up to the height , but in the Deep , in great simplicity . 58. As indeed the noble tree with its kernel and heart , hath alwayes been concealed from the worldly wise : though they supposed they stood some at the root , and some at the very Top of the tree , yet this was no more then a shining Mist before their eyes . 59. But the noble tree from the beginning till now strove in Nature to its utmost , that it might be revealed to all people Tongues and Languages , against which the Devil in the wild nature raged , and fought like a fierce Lyon. 60. But the noble tree bore the more and the sweeter fruit , and revealed it self more and more against all the fury and madnesse of the Devill , even unto the end ; and then it was light . For there grew a green twigg at the Root of the noble Tree , which gat the sap and life of the root , to which was given the Spirit of the Tree ; so it encreased and multiplyed the noble tree in its glorious vertue and power , and nature also , in which it grew . 61. Now when this was done , then both the Gates of Nature were opened , the knowledge of the two Qualities of good and bad , and so the Heavenly Jerusalem was manifested , and the Kingdom of Hell also , to all men upon Earth . And the Light and voice was heard in the four Winds , and the false Merchant in the South was quite revealed , and his own hated him , and rooted him out from the whole earth . 62. This being done , the wild tree toward the North withered , and all people beheld the holy tree , even in forraign Islands , with admiration . And the Prince in the darknesse was revealed , and his Mysteries were discovered , and his shame , ignominy and perdition , the men upon earth did see and know , for it was Light. 63. And this lasted but a little time , for men forsook that light , and lived in carnal pleasures to their own perdition : for as the gate of light had opened it self , so did also the gate of darknesse , and from them both went forth all manner of powers and Arts , that were therein . 64. For as men had lived from the beginning in the growth of the wild nature , and hunted only after earthly things ; so in the end , things were not mended but rather worse . 65. In the middle of this time were raised many great stormy winds from the West toward the East and North : but from the North there went forth a great stream of water toward the holy tree , and in the midst of the stream it was light , and so the wild tree toward the North withered . 66. And then the Prince in the darknesse was enraged in the great motion of Nature . For the Holy Tree moved in Nature , as one that would by and by be elevated , and kindled , in the glorification of the holy Divine Majestie , and cast the wrath or fiercenesse from it , which had so long stood against it , and had wrestled with it . 67. In like manner , the tree of darknesse wrath fiercenesse and perdition , moved furiously , as one that would be kindled by and by , and therein the Prince with his Legions went forth to spoyl the noble fruit of the good tree . 68. And it stood horribly in Nature in the fierce quality , in that quality , wherein the prince of darknesse dwelt , to speak after the manner of men ; even as when men see terrible weather coming on , which maketh a horrible appearance with lightening and tempestuous winds , at which men stand amazed . 69. On the other side in the good quality , in which the holy tree of life stood , all was pleasant sweet and delightful ; like an heavenly joyfulness . These two moved furiously one against another , till the whole nature was kindled of both qualities in one moment . 70. And the tree of life was kindled in its own quality , by the fire of the Holy Ghost , and its quality burnt in the fire of heavenly joyfulness , in an unsearchable light and glory . 71. All voyces , of the heavenly joyfulnesse qualified mixed or harmonized in this fire , which have been from eternitie in the good qualitie ; and the Light of the holy Trinity shined into the tree of life , and replenished or filled the whole quality , in which it stood . 72. And the tree of the fierce quality which is the other part in Nature , was kindled also and burnt in the fire of Gods wrath in a hellish flame , and the fierce source rose up into eternity , and the Prince of darknesse with his Legions did abide in the fierce wrathfull quality , as in his own Kingdom . 73. In this fire were consumed , the Earth , Starres and Elements , for all were on fire at once , each in the fire of its own quality , and all was separable . For the Ancient of Dayes moved himself in it , wherein every power and all the Creatures , and whatsoever can be named , even the powers of Heaven , of the Stars and of the Elements , became thin again , and fashioned according to that form , which they were in from the beginning of the Creation . 74. Only the two qualities , good and bad , which have been in Nature one in another , were separated , and the bad one , was given to the prince of malice and wrath or fiercenesse for an eternal habitation ; and that is called Hell , or a Rejection , which in eternity , no more apprehends or toucheth the good quality ; but is an oblivion of all good , and that unto its eternity . 75. In the other quality stood the Tree of eternal Life , and its source and off-spring descended from the holy Trinity , and the Holy Ghost did shine into the same . And all men came forth which descended from the loynes of Adam , who was the first man , Each in its vertue , and in that quality , in which each did grow on earth . 76. Those that on earth had eaten of the good Tree , which is called JESUS CHRIST , in them did dwell the Mercy of God unto eternal joy ; they had in them the power of the good quality , they were received into the good and holy quality , and they sung the Song of their Bridegroom , each in his voyce according to his own Holinesse . 77. But those that were born in the Light of Nature , and of the Holy Ghost , and on earth never fully knew the Tree of Life , but were grown in its power , which overshadowed all men upon earth , as very many Nations , Heathens and Babes , which were also received into the same power wherein they were grown , and wherewith their spirit was cloathed , and they sung the song according to their power and measure in the noble tree of eternal life , for every one was glorified according to his power vertue measure and proportion . 78. And the Holy Nature Generated joyfull heavenly fruit , even as on earth it had generated fruit in both the Qualities , which were both good and bad , so now it did generate heavenly fulnesse of Joy. 79. And those men , that were now like Angels did each eat the fruit of his Quality , and they sung the song of God , and the song of the Tree of eternal life . 80. And that was in the Father as a holy Sceane , a triumphing joy ; for to that end all things at the beginning were made out of the Father , and now they abide so to all eternity . 81. But those that were grown on earth in the power of the tree of wrath , that is , which the fierce quality had overcome , and were withered in the wickednesse of their spirit , in their Sins , all those came forth also each in his power or faculty , and were received into the Kingdom of Darknesse , and each was indued in that power , in which he was grown up , and their King is call'd Lucifer , viz. one expell'd or driven forth from the Light. 82. And the hellish quality brought forth fruit also , as it had done upon earth , onely the good was severed or parted from it , and therefore it brought forth fruit now in its own quality . And these Men also , which were now like the spirits , did each eat the fruit of his quality , and so did the Devils also . 83. For as there is a difference in men upon earth in their qualities , and all are not of one Quality Condition or Disposition , even so among the rejected reprobate spirits , and so in the heavenly pomp in Angels and Men , and that lasteth unto its eternity . AMEN . 84. Courteous Reader , This is a short information concerning the two Qualities in Nature from the beginning to the end , how there arose from thence two Kingdoms , a heavenly and a hellish , and how they stirre in this time and strive one against another , and what the issue of it will be in the time to come . The Contents of this Book , by way of Introduction . To this Book I have given this Name , viz. The Root or Mother of Philosophie , Astrologie , and Theologie . And that you may know what this Book doth treat of , Observe , I. 1. In the Philosophie , is treated concerning the Divine power , I. What God is ; II. How in the Being of God , is created , Nature the Stars and the Elements . III. From whence every thing hath its Original . IIII. How Heaven and Earth were created . V. How Angels , Men , and Devils , were created . VI. How Heaven and Hell , and whatever is creaturely , were created , and what the Two Qualities are in Nature . All out of a true ground in the knowledge of the Spirit , by the impulse and motion of God. II. 2. In the Astrologie , is treated , I. Of the powers of Nature , of the Stars , and of the Elements . II. How all Creatures proceeded from thence . III. How the same do impell and rule all . IIII. And work in all , and how good and bad is wrought by them in Men and Beasts . V. Whence it cometh , that Good and Bad is , and raigneth in this world . VI. Also how the Kingdom of Heaven and of Hell consisteth therein . 3. My purpose is not to describe the course , place and Name of all Stars , and what their Annual Conjunction , Opposition , Quadrat , is , or the like ; what they yearly and hourly operate , which by a long processe of time hath been observed , by the wise , skilful and Expert Men , who were rich and large in spirit , by their diligent contemplation , observation , deep sense , Calculation and Computation . 4. Neither have I studied or learned the same , and I leave that to the Learned to discourse of : but my intention is to write according to the Spirit and sense ; and not according to Speculation . III. 5. In the Theologie is handled . I. Of the Kingdom of Christ , of what condition the same is . II. How it is set in opposition to the Kingdom of Hell. III. How in Nature it fighteth and striveth against the Kingdom of Hell. IIII. How men through Faith and Spirit are able to overcome the Kingdom of Hell , and triumph in Divine power , and obtain eternal salvation , and all this as a victory in the Battel . V. Also how Man through the operation or working in the hellish quality , casts himself into perdition . VI. And what the issue of both will be at last . 6. The Supream Title is , AVRORA . That is , The Dawning of the Day in the East : or Morning-Rednesse in the Rising of the SVN . And is a secret Mystery concealed from the wise and prudent of this world , which themselves shall shortly be sensible of : but to those , which read this book in singlenesse of heart , with a desire after the holy Spirit , who place their hope onely in God , it will not be a hidden secret , but a manifest knowledge . 7. I will not explain this Title , but commit it to the judgment of the impartial Reader , who wrestleth in the good quality of this world . 8. Now if Mr. Critick , which qualifieth or worketh with his wit in the fierce quality , gets this book into his hand , he will oppose it , as there is alwayes stirring and Opposition between the Kingdom of Heaven and the Kingdom of Hell. I. First he will say , that I ascend too high into the Deity , which is not a meet thing for me to do . II. Then Secondly , he will say , that I boast of the Holy Spirit : I had more need to live accordingly , and make demonstration of it by wondrous Works or Miracles . III. Thirdly he will say ; that I am not learned enough . IIII. Fourthly he will say ; that I do it in a vain-glorious way . V. Fifthly he will be much offended at the simplicity of the Author : as it is usual in the world , to gaze onely upon high things , and simplenesse is a scandal and offence unto it . 9. To these partial worldly Criticks , I set in opposition the Patriarchs of the first world , which were mean despised Men , against whom the world and the Devil raged as in the time of Henoch , when the holy Fathers preached powerfully of the name of the Lord , they did not ascend with their Bodies into Heaven , and yet beheld all with their Eyes , Only the Holy Ghost revealed himself in their Spirits . 10. Afterward it is seen in the next world among the holy Patriarchs and Prophets , all which were mean simple Men , and some of them were Herds-men . 11. Also when the MESSIAS CHRIST the Champion in the Battle in Nature , assumed the humanity , though hee was the King and Prince of Men , yet he kept himselfe in this world in a low estate and condition : and was a Stranger to the world . And all his Apostles were poor despised Fisher-men . 12. Nay Christ himselfe returneth thanks to his heavenly Father , that he hath concealed it from the worldly wise men , and revealed the same to Babes . Math. 11. 13. Besides it is seen , how they also were poor Sinners , having both the impulses of good and of bad , in Nature . And yet they reproved and preached against the Sinnes of the world , yea against their own Sins , which they did by the impulse of the holy Spirit , and not in vain glory . 14. Neither had they any Ability from their own strength and power , to teach of Gods Mysteries in that kind , but all was by the impulse of God. 15. So I can say nothing of my self neither , nor boast or write of any thing , save this , that I am a simple man , and besides a poore sinner , and have need to pray daily ; Lord , forgive us our sins , and say with the Apostle : O Lord , thou hast redeemed us with thy Blood. 16. Neither did I ascend into heaven , and behold all the works and creatures of God ; but the same heaven is revealed in my spirit , so that I know in the spirit the works and creatures of God. 17. And besides , the will to that , is not my natural will , but it is the impulse of the Spirit : and I have endured many an assault of the Devil for it . 18. But the spirit of man is descended not only from the Starrs and Elements , but there is hid therein , a spark of the light and power of God. 19. It is not an empty Word , which is set down in Genesis , the 1. ch . v. 27. God created man in his own Image , in the Image of God created hee him . First it hath this sence and meaning viz. that he is created out of the whole Being of the Deitie . 20. The Body is from the Elements , therefore it must have Elemental food . 21. The Soule hath its Original , not only from the Body , though it be in the Body , and hath irs first beginning in the Body ; yet it hath its source also from without in it , by and from the Ayr , and so the Holy Ghost ruleth in it , in that maner , as he replenisheth and filleth all things , and as all things are in God , and so God himself is all . 22. Seeing then the Holy Spirit in the Soule is creaturely , viz. the proprietie or Portion of the Soul , therefore it searcheth even into the Deitie , and also into Nature , for it hath its Source and descent from the Being of the whole Deitie . 23. When it is kindled or enlightened by the Holy Ghost : then it beholdeth what God its Father doth , as a son beholdeth what his Father doth at home in his house . 24. It is a Member or child in the house of the heavenly Father . 25. And as the Eye of man seeth even unto the Stars , from whence it hath a finite original and begining : So the soul also seeth even into the Divine Being , wherein it liveth . 26. But the Soul having its source also out of Nature , and that in Nature there is good and bad ; also , in that man hath cast himself , through Sin , into the fiercenesse or wrath of Nature , so that the soul is daily and hourly defiled with Sins , therefore it knoweth but in part . 27. For the wrath or fiercenesse in Nature raigneth now also in the soul. But the Holy Ghost doth not go into the wrath or fiercenesse , but raigneth in the source of the soul which is in the light of God , and fighteth against the wrath or fiercenesse in the Soul. 28. And therefore the soul cannot attain unto any perfect knowledge in this life , till at the end , when light and darknesse are separated , and wrath or fiercenesse , is , with the Body , consumed in the Earth , and then the soul seeth clearly and perfectly in God its Father . 29. But when the soul is kindled or enlightened by the Holy Ghost , then it triumpheth in the Body , like a huge fire , which maketh the heart and reins tremble for Joy. 30. But there is not presently a great and deep knowledge in God its Father , but its love towards God its Father , triumpheth thus in the fire of the Holy Spirit . 31. But the knowledge of God is sowen in the fire of the Holy Ghost , and at first is as small as a Grain of Mustard seed , as Christ makes the comparison , Matth. 13. afterward it groweth large , like a tree , and spreadeth it self abroad in God its Creator . 32. Just as a Drop of water in the Ocean cannot avail much ; but if a great River runneth into it , that maketh a greater commotion . 33. But the time past , present , and to come , as also depth and heighth , near and afar off , is all one in God , one comprehensibility . 34. And the holy Soul of man seeth the same also ; But in this world in part only : it happeneth some times , that it seeth nothing at all : for the Devil doth assault it furiously in the fierce wrathful source which is in the soul , and oftentimes covereth the noble Mustard seed , and therefore Man must alwayes be in fight and war. 35. In this manner , and in this knowledge of the Spirit , I will write in this book , concerning God our Father , in whom are all things , and who himself is all : And will handle , how all is become distinct and creaturely , and how all driveth and moveth in the whole tree of life . 36. Here you shall see the 1º true ground of the Deity ; 2º how all was One Being before the Time of the world ; 3º how the holy Angels were created also ; and out of what : 4º Also how the terrible Fall of Lucifer together with his Legions hapned : 5º How Heaven , Earth , Stars , and the Elements , were made : 6º how metals , stones and other creatures in the earth are generated ; 7º How the birth of life is , and the corporeity of all things ; 8º Also what the true heaven is , in which God and his Saints do dwell : 9º And what the wrath of God is , and the Hellish fire . 10º And how all is become kindled and enflamed . In brief , How , and what , the Being of all Beings is . 37. The First Seven Chapters treat very plainly and comprehensibly of the Being of God and of Angels , by similitudes , that the Reader may from one step to the other at last come to the deep sense and true ground . 38. In the Eighth Chapter , beginneth the depth in the Divine Being , and so on , the further , the deeper . 39. One thing is often repeated , and still more deeply described , for the Readers sake , and by reason of my slow and dull apprehension . 40. That which you do not find sufficiently explained in this book , * you will find more clearly in the second and † third . 41. For , corruption is the cause , why we know but in part , and have not perfect knowledge at once . 42. Yet this Book is the WONDER of the World , which the holy Soul will understand well enough . Thus I commit the Reader into the meek and holy Love of God. The First Chapter . Of Searching out the Divine Being in Nature , of both the Qualities ; the Good and the Evil. 1. THough Flesh and Blood cannot conceive or apprehend the Being of God , but the Spirit only when enlightned and kindled from God : 2. Yet if a man will speak of God , and say : What GOD is , Then , I. A man must diligently consider the Powers in Nature . II. Also the whole Creation , Heaven and Earth . III. The Stars , the Elements , and the Creatures , which are proceeded from them . As also the holy Angels , Devils , and Men ; moreover , Heaven and Hell. Of the Two Qualities in One. 3. In this Consideration are found , Two Qualities , a Good one and an Evil one , which are in one another as One thing , in this world , in all Powers , in the Stars and the Elements , as also in all the Creatures : and no Creature in the Flesh , in the Natural Life , can subsist , unlesse it hath the Two Qualities . What a * QVALITY is . 4. Now here a man must consider , What the word QVALITY meaneth , or is . A Quality is the Mobility boyling springing and driving of a thing . Of Heat . 5. As , for Example , Heat , which burneth , consumeth and driveth forth all , whatsoever cometh into it which is not of the same property : and again it enlightneth and warmeth all cold , wet , and dark things , it compacteth and hardneth soft things . Of Light and Fiercenesse . 6. It containeth likewise two other kinds in it , namely , 1º Light , and 2º Fiercenesse : of which take notice in this manner . The light or the heart of the heat is in it self a pleasant joyfull Glance or Lustre , a power of life , an inlightening and glance of a thing which is afar off , and is a piece or source of the heavenly Kingdom of Joy. 7. For it maketh all things in this world living and moving ; all flesh , trees , leaves , and grasse , grow in this world in the power of the light and have their life therein , viz. in the Good. 8. Again it containeth , also a fiercenesse or wrath which burneth , consumeth , and spoileth : this wrath or fiercenesse springeth , driveth , and elevateth it self in the Light , and maketh the light moveable . 9. It wrestleth and fighteth together in its two-fold source , as one thing : It is also one thing , but it hath a double source : The light subsisteth in God without heat , but it doth not subsist so in Nature . 10. For all Qualities in nature are one in another as one Qualitie , in that maner , as God is all : and as all things descend and come forth from him : For God is the Heart or fountain of Nature , from him cometh all . 11. Now the Heat reigneth and predominateth in all powers in Nature , and warmeth all , and is one source or spring in all ; for if it were not so , the water would be too cold : and the Earth would be congealed , and there would be no Ayr. 12. The Heat is predominant in all , in trees , herbs and grasse , and maketh the water moveable , so that , through the waters Springing out of the earth , there groweth herbs and grasse , and it is therefore called a Quality , because it operateth moveth and boyleth in all , and elevateth all . 13. But the Light in the Heat giveth power to all qualities , so that all groweth pleasant and joyful . Heat without Light availeth not the other qualities , but is a perdition to the Good , an evil source or Spring : for all is spoiled in the fiercenesse or wrath of the Heat . Thus the light in the heat is a quick Spring or living fountain ; into which the Holy Ghost entreth , but not into the fiercenesse or wrath . 14. Yet the heat maketh the light moveable , so that it springeth and driveth forth , as is seen in winter ; when the Light of the Sun is likewise upon the earth , but the hot Rayes of the Sun cannot reach into the earth , and that is the reason why no fruit groweth . Of the qualification of the Cold Quality . 15. Cold is a Quality also , as well as Heat , it qualifieth or operateth in all creatures , whatsoever come forth , in Nature , and in all whatsoever doth move therein , in Men , Beasts , Fowles , Fishes , Worms , Leaves , and Grasse . 16. And Heat is set in opposition unto it , and qualifieth therein as if it were one and the same thing , but it opposeth the fiercenesse or rage of the Heat , and allayeth the Heat . 17. It containeth also two sorts or Species in it , which is to be Observed , viz. It mitigateth the heat , and maketh all things pleasant , and is in all creatures , a quality of life ; for no creature can subsist without cold , for it is a springing driving Mobility in every thing . 18. The other kind or Species is Fiercenesse : for where it getteth power , it suppresseth all , and spoileth all , even as the Heat doth ; no life can subsist in it , if the Heat did not hinder that . The fiercenesse of Cold is a destruction to every life , and the house of Death , even as the Hot fiercenesse also is . Of the qualification of the Ayr and the Water . 19. Ayr hath its original from Heat and Cold ; ●or Heat and Cold work powerfully , and replenish all , whereby is caused a lively and stirring motion ; but when cold allayeth or mitigateth the Heat , then both their qualities are rarified and made thin ; and the Bitter quality drawes them together , so that they become Dewey . 20. But the Ayr hath its original and greatest motion from Heat , and the water hath it from cold . 21. Now these Two Qualities wrestle continually one with another , the Heat consumeth the water , and the Cold condenseth or crowdeth the Ayr. Now ayr is a cause and the spirit of every life and motion in the world , be it in flesh , or in any of the vegetables ; all whatever is , hath its life from the Ayr , and nothing can subsist without ayr , whatsoever moveth and is in this world . 22. Water also Springeth in every living and moving creature in this World ; in the water consisteth the Body of every thing , as the Spirit consisteth in the Ayr : be it * in animals , or vegetables . 23. And these two are caused by heat and cold , and qualify or mix and operate together as one thing . 24. Now in these two qualitis two other Species or kinds are to be observ'd , viz. a living and a dead operation . The Ayr is a living quality , if it be temperate or moderate in a thing , and the Holy Ghost reigneth in the Calmnesse or Meeknesse of the Ayr , and all the creatures rejoyce therein . 25. But there is a fierceness or wrath also in it , so that it killeth & destroyeth by its terrible disturbance . But the qualification taketh its original from the fierce disturbauce or elevation , so that it moveth and driveth in every creature , from whenee life hath its originals and doth exist : and therefore both of them must be in this life . 26. The Water also hath a fierce deadly Spring , for it killeth & consumeth : and so , all things that have a life and Being , must Rot and perish in the water . 27. Thus is the Heat and the Cold a cause and original of the Water and of the Ayr , in which every thing acteth and standeth , every life and mobility standeth therein . Of which I shall write plainly , Concerning the Creation of the Stars . Of the Influences of the other Qualities in the Three Elements , Fire , Ayr , and Water . Of the Bitter Quality . 28. The Bitter quality is the heart in every life : for , as it draweth together the Water in the Ayr , and also dissipateth the same , so that it becometh separable ; so also in other Creatures , as in vegetables of the Earth . For Leaves and Grasse have their green colour from the Bitter quality . 29. Now if the Bitter quality dwelleth meekly and Gently in any Creature , then it is the Heart or joy therein : for it dissipateth all other Evil Influences , and is the beginning or cause of joy or of Laughing . 30. For , being moved , it causeth the Creature to tremble and be joyful , and raiseth it up in its whole Body : for it is as it were a glimpse or Ray of the heavenly joyfulnesse , an elevation of the spirit , a spirit and power or vertue in all vegetables of the Earth , and a mother of the life . 31. The Holy Ghost springeth moveth and driveth vehemently in this quality , for it is a part of the heavenly joyfulnesse , as I shall demonstrate afterward . 32. But it hath also in it another Species or kind , namely , the fiercenesse or wrath , which is the very House of Death , a Corruption of all Good , a perdition and destruction of the Life in the Flesh. 33. For if it be elevated too much in any creature and be inflamed in the Heat , then Flesh and Spirit separateth , and the Creature loseth its Life and must Die : for it move to and kindleth the Element of Fire , for in the great Heat and Bitternesse no Flesh can subsist . Of the Sweet Quality . 34. The Sweet Quality is set opposite to the Bitter , and is a gracious amiable blessed and pleasant quality , a refreshing of the Life , an allaying of the Fiercenesse , it maketh all pleasant and friendly in every Creature , it maketh the Vegetables of the Earth fragrant and of good taste , affording fair , yellow , white and ruddy Colours . 35. It is a glimpse and source of meeknesse , a pleasant Habitation of heavenly joyfulnesse , a House or Mansion of the Holy Ghost , a qualification of Love and Mercy , a joy of the Life . 36. But on the other side , it hath also a fierce or wrathful source , a source of Death & Corruption : For if it be kindled in the Bitter Quality in the Element of Water , then it breedeth diseases , and the botchey Plague or Pestilence , and corruption of the Flesh. 37. But if it be kindled in the Heat and Bitterness , then it infecteth the Element of Ayr , whereby is ingendred a suddain spreading Plague , and suddain Death . Of the Soure Quality . 38. The Soure Quality is set opposite to the Bitter and Sweet , and is a good temper to all , a refreshing and cooling when the bitter and sweet qualities are elevated too much ; it is a longing delight in the Taste , a pleasure of life , a stirring Boyling flowing joy in every thing ; a desire longing and lust of joyfulness , a still Joy or habitation of the Spirit : thus it is a temperature to all living and moving creatures . 39. It containeth also a source of evil and corruption : For if it be too much elevated , or stirreth too much in any thing , so that it be inflamed , then it engendreth sadnesse , and Melancholy . 40. In the water it causeth a stinck , putridnesse , and ranknesse , a forgetfulnesse of all good things , a melancholy or sadnesse of life , a House of Death , a Beginning of Sorrow , and an End of joy . Of the Astringent or Saltish Quality . 41. The Saltish quality is a good * Temperature in the bitter , sweet , and soure , making every thing pleasant ; it opposeth the rising of the bitter Quality , as also of the sweet , and soure ; lest they should be inflamed : it is a sharp quality , a delight in the taste , a source of life and joy . 42. It containeth also fiercenesse and corruption : Being inflamed in the fire , it engendreth a hard , tearing and stony nature , a fierce wrathful source , a destruction of life , whereby the Stone or Gravel is engendred in the flesh , causing great pain and torment to the flesh . 43. But if it be inflamed in the water , then it engendreth in the flesh , scabs , sores , pox , leprosie , and is a mourning house of Death , a misery , and forgetting of all good things . The Second Chapter . An Introduction , shewing how men may come to apprehend The Divine , and Naturall , Beeing . And further , of the two Qualities . 1. ALl whatsoever hath been above mentioned is therefore called Quality , because it qualifieth operateth or frameth all in the Deepe above the earth , also upon the earth , and in the earth , in one another , as ONE thing , and yet hath severall distinct vertues and operations , and but one mother , from whence descend and Spring all things . 2. And all the creatures are made and descended from these qualities , and live therein as in their mother : and the earth and Stones descend or proceed from thence also ; and all that groweth out of the earth , liveth and Springeth forth out of the vertue of these qualities ; no rational man can deny it . 3. Now This two-fold Source , Good and Evil in every thing , is caused by the Stars : for as the Creatures in the Earth are in their Qualities , so also are the Stars . 4. For from the two-fold Fource , every thing hath its great Mobility , running , Springing , driving and growing . For meeknesse in nature is a Still Rest , but the fiercenesse in every power , maketh all things moveable , running , and Generative . 5. For the driving qualities cause a lust in all creatures unto evil and good , so that every thing is desirous one of the other , to copulate and encrease , decrease , grow fair , perish , love , and hate . 6. In every Creature in this World is a Good and Evil will and source ; in Men , Beasts , Fowles , Fishes , Wormes , and in all that which is upon the earth ; in Gold , Silver , Copper , Tinn , Iron , Steel , Wood , Herbs , Leaves , and Grasse ; As also in the earth , in stones , in the water , and all whatsoever can be thought upon . 7. There is nothing in Nature , wherein there is not Good and Evil : every thing moveth and liveth in this double impulse working or operation ; be it what it will. 8. But the holy Angels and the fierce Wrathful Devils are here to be excepted , for these are severed apart : Each of these liveth , qualifieth and ruleth in his own peculiar quality . 9. The holy Angels live and qualifie in the light in the good quality wherein the Holy Ghost raigneth . But the Devils live and raign in the fierce wrathful quality , in the Quality of fiercenesse and wrath , destruction or perdition . 10. Yet both of these the good and the evil Angels were made out of the qualities of Nature , from whence all things existed , only they differ in their qualifying or Condition . 11. The Holy Angels live in the power of meeknesse , of the Light and joyfulnesse , and the Devils live in the power of the rising or elevating quality of fiercenesse , terrour and Darknesse , and cannot comprehend the light ; into which condition , they precipitated and cast themselves through their pride and elevating of themselves , as I shall shew afterward , when I shall write of the Creation . 12. But if thou wilt not believe , that in this world all descendeth or cometh from the Stars , I will demonstrate it to thee : if thou art not a Sot or Stock , but hast some little Reason and understanding left , therefore take notice of that which followeth . 13. First behold the Sun ; It is the Heart or King of all Stars , and giveth light to all stars from the East to the West , it enlightneth and warmeth all , all liveth and groweth by its power ; besides , the joy of all creatures standeth in its power . 14. If that should be taken away or Extinct , then all would be dark and cold , neither would there grow any fruit , and neither man nor beast could propagate and increase , because their heat would be extinguisht , and their Seed would be cold and chilled . Of the Quality of the Sun. 15. If thou wilt be a Philosopher , and Naturalist , and search into Gods Being in Nature , and discern how all is come to passe , then pray to God for the holy Spirit , to enlighten thee with the same . 16. For in thy Flesh and Blood thou art not able to apprehend it , and though thou dost read it , yet it is but as a Fume or Mist before thine Eyes . 17. In the Holy Ghost alone , who is in God and also in the whole Nature out of which all things were made ; in him alone thou canst search into the whole Body or Corporeity of God , which is Nature , as also into the holy Trinity it self . 18. For the Holy Ghost goeth forth from the holy Trinity , and reigneth and ruleth in the whole Body or Corpus of God ; that is , in the whole Nature . 19. Even as the spirit of Man ruleth and reigneth in the whole body in all the Veins , and replenisheth the whole Man : even so the Holy Ghost replenisheth the whole Nature , and is the Heart of Nature , and raigneth in the good Qualities of every thing . 20. Now if thou hast that spirit in thee , so that it enlightneth , filleth and replenisheth thy spirit , then thou wilt understand what followeth in this writing . 21. But if not , then it will be with thee , as it was with the wise Heathens , who gazed and stared on the Creation , and would search and sift it out by their own Reason , and though with their fictions and conceits they came before Gods countenance or Face yet they were not able to see it ; but were stark blind in the knowledge of God. 22. And as the children of Israel in the Desart could not behold Moses his countenance , and therefore he must put a Vail before his face , when he drew near to the people . 23. The cause of it was , they neither understood nor knew the true God and his Will , who notwithstanding walked among them , and therefore that Vail was a sign and type of their blindnesse and mis-understanding . 24. As little as a peece of work can apprehend him that made it , so little also can Man apprehend and know God his creator , unlesse the Holy Ghost enlighten him ; which hapneth only to those , that rely not upon themselves , but set their hope will and desires , only upon God , and move in the Holy Ghost , and these are one Spirit with God. 25. Now if we consider rightly of the Sun and Starrs , with their Corpus or Body , operations and Qualities , then the very divine Being may be found therein , and that the vertues of the stars are Nature it self . 26. If the whole Wheel Circumference or Sphear of the stars be well considered , then it is soon found , that the same is the mother of all things : or the Nature out of which all things are come , and wherein all things stand and live , and whereby every thing moveth , all things are made of these powers , and therein they abide eternally . 27. And though , indeed they shall be changed at the end of this Time , when good and evil shall be separated ; And so in like manner Angels and men , in the power of Nature out of which they had gotten their first beginning , shall subsist in God , eternally . 28. But here thou must elevate thy minde in the Spirit , and consider , how the whole Nature with all the powers , which are in Nature , also the widenesse , depth and height , also heaven , and earth , and all whatsoever is therein , and all that is above the heavens , is together , the Body or Corporeity of God ; and the powers of the Starres are the fountain Veins , in the naturall body of God , in this world . 29. Thou must not conceive , that in the Body of the Stars , is the tryumphing Holy Trinity , God the Father Sonne and Holy Ghost , in which there is no evil , but is the Light-holy eternal fountain of joy , which is undividable , and unchangeable , which no creature can sufficiently apprehend or expresse : which dweleth and is above the Body of the Stars in it self , whose depth no creature is able to measure or fathom . 30. But we must not so conceive , as if God were not at all in the Corpus or Body of the Starrs , and in this world : for when we say ; ALL , or from Eternity to Eternity , or All in All then we understand , the Entire GOD. 31. Take Man for a Similitude or Example , who is made after the Image or Similitude of God , as it is written in Moses , Gen. 1. 27. 32. The Inward or hollownesse in the Body of Man , is and signifieth the Deep betwixt the Stars and the Earth . 33. The whole Body with all its parts , signifieth Heaven and Earth . 34. The Flesh signifieth the Earth , and is also from Earth . 35. The Blood signifieth the Water , and is from the Water . 36. The Breath signifieth the Ayr , and is also Ayr. 37. The Wind-Pipe and Arteries , wherein the Ayr qualifieth or operateth , signifieth the Deep betwixt the Stars and the Earth , wherein fire , ayr and water qualifie in an elementary manner , and so the warmth the Ayr , and water , qualifie also in the Wind-Pipe and Arteries , as they do in the Deep above the Earth . 38. The Veins signifie the powerfull flowings out from the Stars : and are also the powerful outgoings of the Stars : for the Start with their powers raign in the Veins , and drive forth the Forme shape and condition in Men. 39. The Entrails or Guts signifie the operation of the Stars , or their consuming of all that which is proceeded from their power , for whatsoever themselves have made , that they consume again , and remain Still in their vertue and power , and so the Gutts also are the consuming of all that , which man Thrusteth and stuffeth into his Gutts , even all whatsoever groweth from the power of the Stars . 40. The Heart in man Signifieth the Heat , or the Element of Fire , and it is also the Heat : for the Heat in the whole Body , hath its Original in the Heart . 41. The Wind-Pipe and Arteries , signifie the Element of Aire , and the Aire ruleth also therein . 42. The Liver signifieth the Element of water , and it is also the water : for from the Liver cometh the Blood in the whole Body into all the Members . The Liver is the Mother of the Blood. 43. The Lungs Signify the Earth , and are also of the same Quality . 44. The Feet Signify near and afar off , for near and afar off , are all one in God : and so man by means of his Feet can come and go near and far off : let him be where he will , he is in Nature , neither near , nor afar off ; for in God these are one thing . 45. The Hands signifie Gods Omnipotence : for as God in Nature can change all things , and make of them what he pleaseth : so man also can with his Hands change all that which is grown in Nature , and can make with his Hands out of them what he pleaseth : he ruleth with his Hands the Work and Being of the whole Nature , and so they very well signifie the Omnipotence of God. Now observe here further ; 46. The whole Body , to the Neck ; signifieth , and is , the round circle or Sphear of the Starres , as also the Deep within or between the Stars , wherein the Planets and Elements reign . 47. The Flesh signifyeth the Earth , which is congealed , and hath no motion : and so the flesh in it self hath no Reason , Comprehensibility , or Mobility , but is moved only by the power of the Stars , which raign in the flesh and veins . 48. No more could the earth bring forth any fruit , neither could there grow any Metals , as Gold , Silver , Copper , Iron , or stones , if the Starrs did not work in them ; neither could there grow any Grasse , without the operation of the Starts . 49. The Head signifieth Heaven ; the same is grown on the Body , by the veins , passages and going forth of powers ; and so all the powers come again from the Head and Brain into the Body , into the fountain-veins or Arteries of the flesh . 50. Now Heaven is a pleasant Pallace of joy , wherein all the powers are , as in the whole nature in the Starrs and Elements , but not so hard working and Springing . For every power of Heaven , hath but one Species kind or form of power , Springing very bright and meek , not promiscuously Evil and Good one in another , as in the Starrs and Elements , but very pure . 51. It is made out of the Midst of the waters , but not qualifying in such a manner , as the water in the elements , for fiercenesse or wrath is not therein . However Heaven belongeth to Nature , because the Stars and Elements have their original and power from the Heaven . 52. For Heaven is the Heart of the water , as in all creatures , and in all that , which is in this world , the water is the Heart thereof and nothing can Subsist without water , be it in the flesh or out of the flesh , in the Vegetables of the earth , or in Metals and Stones , in every thing the water is the kernel or the Heart of it . 53. And so Heaven is the Heart in Nature , wherein all the powers are , as in the Stars and Elements , and it is a soft supple and meek matter of all powers , as the Brain , in mans Head , is . 54. Now Heaven kindleth with its power , the Stars and Elements , so that they move and work : And so the Head of man is also like Heaven . 55. For as in Heaven all powers are meek and full of joy ; And as Heaven hath a Closure or Firmament above the Starrs ; and yet all powers go forth from Heaven into the Stars : so the Brain also hath a Closure or Firmament between it and the body , and yet all the powers go forth from the Brain into the Body , and into the whole man. 56. The Head Containeth the five Senses , viz. Seeing , Hearing , Smelling , Tasting , and Feeling , wherein the Stars and Elements qualify , and therein existeth the Sydereal or Heavenly Starry or Astral and Natural spirit in Men and Beasts , in this floweth forth Good and Evil , for it is the House of the Stars . 57. Such power the Stars borrow from Heaven , that they can make in the flesh a Living and moving Spirit in Man and Beast . The moving of the Heaven maketh the Stars moveable , and so the Head also maketh the Body moveable . 58. Now open here the eyes of thy Spirit , and behold God thy Creator . Question . Here Now the Question is , From whence hath Heaven , or whence Borroweth it this power , that it causeth such Mobility in Nature ? Answer . 59. Here you must Lift up your Eyes Beyond Nature , into the Light-holy Tryumphing divine power , into the unchangeable holy Trinity , which is a triumphing Springing moveable Being , and all powers are therein , as in Nature . 60. For this is the Eternal Mother of Nature , of which Heaven , Earth , Stars , Elements , Angels , Devils , Men , Beasts , and all have their being , and therein ALL standeth . 61. When we nominate Heaven and Earth , Stars and Elements , and all that is therein , and all whatsoever is above the Heaven , then thereby is nominated the Totall God , which hath made himself Creaturely in these above mentioned Beings , in his power which goeth forth from him . 62. But GOD in his TRINITY is unchangeable , and whatever there is in Heaven and upon Earth , and above the Earth , hath its Spring Source and Original , from the Power which proceedeth from God. 63. Yet you must not therefore conceive , that in God , there is Good and Evil , for God Himself is the Good , and hath the Name from good , which is the triumphing Eternal Joy : only all the powers proceed from him , which you can search out in Nature , and which are in all things . Question . 64. Now perhaps you may say : Is there not good and Evil in Nature : and so seeing every thing cometh from God , needs must then the Evil also come from God ? Answer . 65. Behold there is a Gall in mans Body , which is poison , and he cannot live without this Gall ; for the Gall maketh the Astral spirits moveable , joyous , triumphing or laughing : for it is the source of joy . 66. But if it be inflamed or kindled in one of the Elements , then it spoileth the whole Man , for the wrath in the Astral spirits cometh from the Gall. 67. That is , when the Gall overfloweth , and runneth to the Heart , then it kindleth the Element of fire , and the fire kindleth the Astral spirits , which raign in the Blood in the veins and in the Element of Water ; and then the whole Body trembleth by reason of the wrath and the poyson of the Gall. 68. And such a source hath Joy , and from the same substance as also the wrath . That is , when the Gall in the Loving or Sweet quality is inflamed , in that , which man is in love withall , then the whole body trembleth for joy , in which many times the Astrall spirits are affected also , when the Gall is overflown , and is kindled in the Sweet quality . 69. But it hath no such Substance in God , for he hath not flesh and blood , but he is a Spirit , in whom all powers are ; as we pray in the Lords Prayer , Thine is the power . ( John 4. 24. Matth. 6. ) 70. And as it is written of him in Isaiah 9. He is Wonderful , Counsel , Power , Champion , Eternal Father , Prince of Peace . 71. The Bitter quality is in God also , but not in that manner as the Gall is in Man , but it is an everlasting power , in an elevating triumphing spring or source of Joy. 72. And though it be written in Moses , I am an angry zealous God , Exod. 20. Deut. 4. 24. yet the meaning of it is not , that God is angry in himself , and that there ariseth a fire of anger in the Holy Trinity . 73. No ; that cannot be , for it is written , against those that hate me , in that same Creature , the fire of anger riseth up . 74. But if God should be angry in Himself , then the whole Nature would be on fire , which will come once to passe On the Last Day in Nature , and Not in God , but in God , the triumphing Joy will burn ; it was never otherwise from eternity , nor will it Ever be otherwise . 75. But now the elevating springing triumphing joy in God maketh Heaven triumphing and moveable , and Heaven maketh the Stars and Elements moveable , and the Stars and the Elements make the Creatures moveable , 76. Out of the Powers of God , are the Heavens proceeded : out of the Heaven are the Stars ; out of the Stars are the Elements ; out of the Elements are the Earth and the Creatures come to be . 77. Thus all had its beginning even to the Angels and Devils ; which , before the Creation of Heaven , Stars , and the Earth , were proceeded out of the same power out of which the Heaven , the Stars , and the Earth were proceeded . 78. This is a short Entrance or Introduction , shewing how the Divine and Natural Being is to be considered . Henceforth I will describe the true Ground and Depth concerning What God is , and how all things are framed in Gods Being . 79. Which indeed hath been partly concealed from the beginning of the World to this time , and Man with his Reason could not comprehend it . 80. But seeing God is pleased to reveal Himself in Simplicity in this last Time ; I shall give way to his Impulse and Will ; I am but a very little Spark of Light. AMEN . The Third Chapter . Of the most blessed Triumphing , Holy Holy Holy Trinity , GOD the Father , Sonne , and Holy Ghost , ONE onely God. 1. COurt●ous Reader , here I would have you faithfully admonished , to let go your Opinion and Conceit , and not to Gaze after the Heathenish wisdome , nor be offended at the simplicity of the Authour : for this work comes not from his Reason , but from the impulse of the Spirit . 2. Onely be thou careful to get into thy spirit the Holy Ghost , which issueth forth from God , and He will lead thee into all truth , and reveal Himself unto thee . 3. And then thou wilt see well enough in his Light and Power ; even into the holy Trinity , and understand those things which are written hereafter following . Of GOD the FATHER . 4. When Our Saviour JESUS CHRIST taught his Disciples to pray , he said ; When ye pray , say thus : Our Father , which art in Heaven , Matth. 6. 5. The meaning is not , as if Heaven could comprehend encompasse or contain God the Father : for itself is made by the Divine power : for Christ saith , My Father is greater then all , Joh. 10. 29. 6. And God saith in the Prophet , Heaven is my Throne , and the Earth is * my footstool , Esa. 66. What house would you build for me ? I compasse the Heaven with a Span , and the Earth with three Fingers , Esa. 40. 12. Also , I will dwell in Jacob , and Israel shall be my Tabernacle , Psal. 135. 4. Syrac . 25. 13. 7. But in that Christ calls his Father a Heavenly Father , his meaning is , that his Fathers lustre and power appeareth and shineth very bright and pure in Heaven ; and that , above the circle or incloure , which we behold with our Eyes , and which we call Heaven , doth appear the totally Triumphing Holy Trinity , The Father Sonne and Holy Ghost . 8. Christ also thereby distinguisheth his Heavenly Father from the Father of Nature , which is indeed the Stars and the Elements , these are our Natural Father , out of which we are made , and by whose impulse we live here in this world , and from whence we have our food and nourishment . 9. But God is therefore Our Heavenly Father , in that our Soul continually longeth after him , and is desirous of him , yea it thirsteth and hungreth continually after him . 10. The Body hungreth and thirsteth after the Father of Nature , which is viz. the Stars and the Elements , and that Father also feedeth and nourisheth the Body . 11. But the Soul thirsteth after the heavenly Holy Father , and he also giveth meat and drink to it , feeding it with his holy Spirit , and the spring source or fountain of joy . 12. Yet we have not two Fathers , but only One : for Heaven is made by his Power , and the Stars out of his Wisdome , which is in him , and proceedeth forth from him . Of the Substance and Property of the Father . 13. When we consider the whole Nature and its property , then we see the Father . 14. When we behold Heaven and the Stars , then we behold his eternal Power and Wisdom : so many Stars as stand in the whole Heaven , which are innumerable and incomprehensible to Reason , and some of them are not visible ; so manifold and various is the Power and Wisdome of God the Father . 15. But Every Star in Heaven Differeth in its power and Quality , which also maketh so many Distinctions in and among the Creatures upon the Earth , and in the whole Creation . 16. But all the Powers , which are in Nature , proceed from God the Father ; All Light , Heat Cold , Ayr , Water , and all the powers of the Earth ; Bitter , Sowre , Sweet , Astringent , Hard , and Soft , and more then can be Reckoned ; all have their beginning from the Father . 17. Therefore if a Man would liken the Father to any thing , he should liken him to the Round Globe of Heaven . 18. Thou must not conceive here , that the very power , which is in the Father , standeth in a Peculiar severed or divided part and place in the Father , as the Stars do , in Heaven . 19. No! but the Spirit sheweth that all the powers in the Father are one in another , as one power . 20. A Resemblance Image or Figure whereof , we have in the Prophet Ezekiel the 1. Chap. Who seeth the Lord in the Spirit and resemblance , like a wheele , having Four other wheels one in another , the Four being like one another , and when they moved , they went Strait forward , which way soever the Wind did sit , or Blow , and that way they went all forward , having no cause of returning . 21. And thus it is with God the Father ; for all the powers are in the Father , one in another , as one power ; and all powers Consist in the Father , in an unsearcheable Light and Clarity , or Brightnes and Glory . 22. Yet thou must not think , that God who is in Heaven and above the Heaven , doth there stand and hover , like a power and quality which hath in it neither Reason , nor knowledge in it . 23. As the Sun which turneth round in its circle , and shooteth forth from it self Heat and Light , whether it be for benefit or hurt to the Earth and Creatures , which indeed would be for hurt , if the other Planets and Stars did not hinder . 24. No! the Father is not so , but he is an All-mighty , All-wise , All-knowing , All-seeing , All-hearing , All-smelling , All-feeling , All-tasting God , who in himself is meek , friendly , gracious , merciful , and full of Joy , yea Joy it self . 25. And he is thus from Eternity to eternity unchangeably : He never changed himself in his Being , neither will he change himself in all Eternity . 26. He is proceeded or born of nothing , but Himself is all in Eternity ; and all whatsoever is , is come from his power , which from Eternity goeth forth from him . 27. His Immensenesse Heighth and Depth , no Creature , no not any Angel in Heaven , can search into it , but the Angels live in the power of the Father very meekly , and full of Joy , and they alwaies Sing in the power of the Father . Of GOD the SONNE . 28. If a Man will see God the Sonne , he must once more look upon natural things , otherwise I cannot write of him : the Spirit indeed beholdeth him , but that can neither be spoken nor written ; for the Divine Being consisteth in power , which can neither be written nor spoken . 29. Therefore we must use Similitudes , if we intend to speak of God : for we live in this world , as men who know but in part , and are made of that which is but in part . Therefore I cite the Reader into the life to come , where and when I shall speak more properly and more clearly of this high Article . 30. In the mean while , the loving Reader is to attend to the sense and meaning of the Spirit , and then he will not fail to get a little refreshing , if he hath but any hunger in him . Now Observe . 31. The Turks and Heathens say , God hath no Sonne : Set Open your Eyes wide , here ; and do not make your selves stark blind , and you will see the Sonne . 32. The Father is all , and all power Subsisteth in the Father : He is the Beginning and the End of all things ; and besides and beyond him is nothing ; and whatever is , is from the Father . 33. For before the beginning of the Creation of the Creatures , there was nothing but only GOD ; and where there is nothing , out of that nothing will be . All things must have a Cause or Root , or else Nothing will be . 34. Yet you are not to think that the Sonne is another God , then the Father . Neither should you think , that the Sonne is without or besides the Father , and that he is a severed part or divided piece ; as when two men stand one by another , where one comprehendeth not the other . 35. No! the Father and the Sonne is not of such a substance , or such a kind of thing : for the Father is not an Image , to be likened to any thing ; but the Father is the fountain of all powers , and all the powers are one in another as one power , and therefore he is said to be ONE onely GOD. 36. Otherwise if his powers were divided , then he were not Al-mighty , but now he is the Self-subsisting , All-mighty , and All-powerful God. 37. And the Sonne is the Heart in the Father , all the powers , which are in the Father , are the propriety of the Father ; and the Sonne is the Heart or the Kernel or Pith , in all the powers , in the whole Father , and he is the cause of the springing Joy in all powers in the whole Father . 38. From the Sonne , who is the Fathers Heart in all his powers , the Eternal Joy ariseth and springeth in all the powers of the Father , such a joy , as no eye hath seen , nor ear heard , neither hath ever entred into the Heart of any Man , as St. Paul saith , 1 Cor. 2. 9. 39. But if a man here on Earth be enlightned with the Holy Ghost from the fountain of JESUS CHRIST , so that the spirits of Nature , which signifie the Father , be kindled in him , then there ariseth such a Joy in his Heart , and it goeth forth into all his veins , so that the whole body trembleth , and the Soulish animal spirit triumpheth , as if it were siting in the holy Trinity , which is understood onely by those , that have been Guests in that place . 40. And this is but a Type or Glimpse of the Sonne of God in Man , whereby Faith is strengthened and preserved : for the joy cannot be so great in an earthen vessel , as in a heavenly , wherein the perfect power of God is fully . Now here I must write a Similitude . 41. I will shew thee a Similitude in Nature , signifying how the holy Being in the holy Trinity , is . 42. Consider Heaven , which is a round Globe , having neither beginning nor end , but its beginning and end is every where , which way soever you look upon it : and so is God , who is in and above the Heaven , he hath neither beginning nor end . 43. Now consider further ; the Circle or Sphear of the Stars , they denote the various Powers and Wisdome of the Father , and they are made also by the Power and Wisdom of the Father . 44. Now the Heaven , the Stars , and the whole Deep between the Stars , together with the Earth ; signifie , the Father . 45. And the Seven Planets , signifie , the seven Spirits of God , or the Princes of the Angels , among which also Lord LUCIFER was one , before his Fall ; which all were made out of the Father in the beginning of the creation of Angels , before the Time of this World. 46. Now Observe : The Sun stirreth in the midst in the Deep between the Stars in a round circle , and is the heart of the Stars , and giveth Light and power to all the stars , so tempering the power of the starres , that all becometh pleasant and joyfull . 47. It enlighteneth also the Heaven , the Stars , and the Deep above the Earth , working in all things that are in this world , and so rightly signifieth , the Sonne of God. 48. For , as the Sun standeth in the midst betwixt the Stars and the Earth , enlightening all powers , and is the Light and Heart of all the powers , and is all the Joy in this world ; besides , all beauty and pleasantnesse standeth in the light and power of the Sun. 49. Even so , the Sonne of God in the Father , is the Heart in the Father , and shineth in all the powers of the Father ; his power is the moving springing joy in all the powers of the Father , and shineth in the whole Father , as the Sun doth in the whole world . 50. If the Earth should be taken away , which signifieth , the House of Misery Trouble or of Hell ; then the whole Deep would be Light in one place , as well as in another : as indeed the whole Deep in the Father is as light in one place as in another , from the Lustre of the Sonne of God. 51. And as the Sun is a Self-subsisting creature , power , and Light ; which shineth not forth from or out of all creatures , but in and into all creatures , and all creatures rejoyce in its power : 52. So the Sonne in the Father , is a self-●ubsisting person , and enligheneth all the powers in the Father , and is the Fathers joy or Heart in his Centre , or the Midst of him . Observe here the Great Mystery of God. 53. The Sun is made or Generated from all the Stars , and is a Light , taken from the whole Nature , and shineth again , into the whole Nature of this World , it is united with the other Stars , as if it self together with all the stars , were but one starr . 54. And so the Sonne of God is Continually Generated from all the powers of his Father , ● from Eternity , 〈◊〉 is not made , but the Heart and Lustre shining forth from the powers of his Heavenly Father ; a self-subsisting Person , the Center , or Body of the Lustre in the deep . 55. For the Fathers power Generateth the Sonne continually from Eternity , to Eternity : but if the Father should cease to Generate , then the Sonne would be no more : also if the Sonne should shine no more in the Father , then the Father would be a dark valley : also then the Fathers power would not rise from Eternity , to Eternity , and so the Divine Being would not Subsist . 56. Thus the Father is the selfe-subsisting Being of all powers , and the sonne is the heart in the Father , which is Generated continually out of all the powers of the Father , and who again enlightneth the powers of the Father . 57. Do not conceive , that the Sonne in the Father is so mix'd , that his Person can neither be seen nor known : No ; for if it were so , then it were but one Person . 58. For as the Sun shineth not from or out of the other stars , though it had its original from the other stars ; so also the Sonne shineth not from or out of the powers of the Father , as to his Body or Corporeity . 59. And though he be generated continually out of the powers of the Father ; And yet he shineth back again into the powers of the Fahter , for he is another Person than the Father , but not another God. 60. He is eternally in the Father , and the Father generateth him continually from eternity to eternity , and the Father and the Sonne is ONE God , of an Equall Being in Power and Omnipotence . 61. The Sonne seeth , tasteth , heareth , feeleth , smelleth and comprehendeth All , as the Father doth ; in His power , all liveth and is , whatsoever is Good , as in the Father ; But that which is Bad or Evill is not in Him. Of GOD the Holy GHOST . 62. God the Holy Ghost , is the Third Person in the triumphing holy Deity , and proceedeth from the Father and the Sonne , 〈◊〉 the holy moving spring or fountain of Joy in the whole Father . 63. He is a pleasant , meek quiet Wind or whispering Breathor Still voyce , out of all the powers of the Father and of the Sonne ; as , on Mount Horeb with the Prophet Eliah , 1 Kings 19. 12. And on Whitsunday or the Day of Pentecost , with the Apostles , Act. 2. may be perceived . 64. Therefore if we will describe his Person , substance and property from the true Ground ; it must be represented in a Similitude . For the Spirit cannot be written down , being no Creature , but the moving flowing boyling power of God. 65. Consider , the Sun and Stars again ; the Stars being many and several , inexpressible and innumerable , they signifie the Father : out of the stars the Sun is come to be ; for God hath made it out of them , and it signifieth the Sonne of God. 66. And from the Sun and stars proceed the four Elements , Fire , Ayr , Water , and Earth : as hereafter I shall demonstrate plainly , when I shall write of the Creation . Now Observe : 67. The three Elements , Fire , Ayr and Water ; have a threefold moving or qualification , but proceed from one Body : and consider , the fire or heat swells and flies aloft from the Sun and stars ; and from the Heat the Ayr * swells and flies aloft ; and from the Ayr comes the Water . 68. And in this motion or qualification consisteth the life and spirit of all creatures , and whatever can be named in this world ; and that signifieth the Holy Ghost . 69. And as the three Elements , fire ayr and water , proceed from the Sun and stars , and are one Body in one another , and cause the living motion , and the spirit of all the Creatures of this world : 70. So the Holy Ghost proceedeth from the Father and the Sonne , and causeth the living motion in all the powers of the Father . 71. And as the three Elements move in the Deep , as a self-subsisting spirit , and cause heat , cold , and clouds , and do flow forth from the power of all the stars ; and as all the powers of the Sun and stars are in the three Elements , as if they themselves were the Sun and Stars , from whence is the life and spirit of all Creatures , and doth consist therein : 72. Just so the Holy Ghost proceedeth from the Father and the Sonne , and moveth in the whole Father . Observe here , the deep Mystery . 72. All the Stars which men see , and those which they do not see , they all signifie the Power of God the Father : and out of these stars is Generated the Sun , which is the Heart of all the stars . 73. Also there goeth forth from all the stars , the Power which is in every star , into the Deep : And the Power , Heat and shining of the Sun goeth likewise into the Deep . 74. And in the Deep , the power of all Stars , together with the Heat and lustre of the Sun , are all but one thing : a moving boyling hovering , like a Spirit or Matter . Onely it hath not Reason , for it is not the Holy Spirit ; and thus also the fourth Element must adhere or belong to a natural spirit ; or it is not capable of Reason . [ 75. And thus God the Father goeth forth in his Deep out of all his powers , and Generateth the Splendor the Heart or the Sonne of God in his Center . ] 76. Which may be likened to the round Globe of the Sun , which shineth upwards , downwards , and on every side ; And so the splendor together with all the powers , goeth forth from the Sonne of God in the whole Father . 77. Now , in the whole Deep of the Father , Externally without the Sonne , there is nothing but the manifold and unmeasurable or unsearchable Power of the Father . 78. And the unsearchable Power and Light of the Sonne , is in the Deep of the Father , a living , all-powerful , all-knowing , all-hearing , all-seeing , all-smelling , all-tasting , all-feeling Spirit , wherein is all power splendor and wisdom , as in the Father and the Sonne . 79. And as in the four Elements , there is the power and splendor of the Sun and all the stars : so it is in the whole Deep of the Father : and that is , and is rightly called , the Holy Ghost , which is the third self-subsisting Person in the Deity . Of the Holy TRINITY . 80. Now when we speak or write of the Three Persons in the Deity , you must not conceive that therefore there are three Gods , each Raigning and Ruling by himself , like temporal Kings on the Earth . 81. No : * Such a Substance and Being , is not in God : for the Divine Being consiseth in power and not in Body or flesh . 82. The Father is the whole Divine power , whence all creatures have proceeded ; and hath been alwayes from Eternity : He hath neither beginning nor end . 83. The Sonne is in the Father , being the Fathers Heart or Light , and the Father generateth the Sonne continually from Eternity , to Eternity ; and the Sonnes Power and Splendor shineth back again in the whole Father , as the Sun doth in the whole World. 84. Also the Sonne is another person then the Father , but not Externally without or severed from the Father , nor is he any other God then the Father is ; his power , Splendor , and Omnipotence is no lesse then the whole Father . 85. The Holy Ghost proceedeth from the Father and the Sonne , and is the Third self-subsisting person in the Deity : As , the Elements in this World go forth from the Sun and the Stars , and are the moving Spirit , which is in every thing in this world . 86. So the Holy Ghost is the moving Spirit in the whole Father , and proceedeth or goeth forth from Eternity to Eternity continually from the Father and Sonne , and replenisheth the whole Father ; he is nothing Lesse , or Greater then the Father and Sonne ; His moving power is in the whole Father . 87. All things in this World are according to the similitude of this Ternary . Ye blind Jewes , Turks , and Heathens , open wide the Eyes of your Mind : I must shew you , in your Body , and in every Natural thing , in Men , Beasts , Fowles , and worms ; also in wood , stone , leaves and grasse , the Likenes of the Holy Ternary in God. Objection . 88. Ye say , there is but One Being in God , and that , God hath no Sonne . Answer . 89. Open your Eyes , and consider your Selves : Man is made according to the similitude , and out of the power of God in his Ternary . Behold thy inward man , and then thou wilt see it most plainly , and clearly , if thou art not a fool , and an irrational Beast ; therefore observe . 60. In thy Heart , in thy Veins , and in thy Brain , thou hast thy spirit ; and all the powers which move in thy heart , in thy Veins , and in thy Brain , wherein thy Life consisteth , signifieth God the Father . 91. From that power Springeth up thy Light , so that thou seest , understandest and knowest in the same power , what thou art to do ; for that Light glimmereth in thy whole Body : and the whole Body moveth in the power and knowledge of the Light , for the Body helpeth all the Members in the knowledge of the Light : which signifieth , God the Sonne . 92. For as the Father generateth the Sonne out of his power , and as the Sonne shineth back in the whole Father : so in like manner the Power of thy Heart , of thy Veins , and of thy Brain , generateth a Light which shineth in all thy powers in thy whole Body . Open the Eyes of thy Mind , consider it , and you shall find it so . 93. And Observe : As from the Father and the Sonne there goeth forth the Holy Ghost , and is a self-subsisting Person in the Deity , and moveth in the whole Father ; so also out of the powers of thy heart , veins and thy brain , goeth forth the Power which moveth in thy whole Body ; and out of thy light goeth forth in the same Power , Reason , Understanding , skill , and Wisdom , to govern the whole body , and to distinguish all whatsoever is Externally without the Body . 94. And both these are but one in the government of thy Mind , viz. thy spirit , which signifieth God the Holy Ghost ▪ also the Holy Ghost from God ruleth in this spirit in thee ▪ if thou art a child of Light and not of darknesse . 95. For in respect of this light understanding and government , is man distinguished from Beasts , and is an Angel of God , as I shall clearly shew , when I shall write of the Creation of Man. 96. Therefore observe exactly , and take notice of the order of this Book , and thou wilt find , Whatsoeve thy Heart desireth , or ever longed for . 97. Thus you find in Man three fountains . First the Power in thy whole Mind , which signifieth , God the Father ; Then secondly , the Light in thy whole mind , enlightening the whole Mind , which signifieth , God the Sonne : Then thirdly , there goeth forth out of all thy powers , and out of thy light also , a spirit , which hath understanding . 98. For , all the Veins together with the Light in thee , as also thy Heart and thy Brain , and all whatsoever is in thee , make or Constitute that spirit , and that is thy Soul ; and it well signifieth , the Holy Ghost , which goeth forth from the Father and the Sonne , and raigneth in the whole Father : for the Soul of Man raigneth in the whole Body . 99. But the Body or the beastial flesh in man , signifieth , the dead corrupted Earth , which Man through his Fall hath so framed it to himself , as more shall be spoken of in its due place . 100. The Soul containeth the first Principle , and the Soul's spirit the second principle , in Ternario sancto , in the Holy Ternary ; and the outward spirit , viz. the Astral , containeth the third principle of this world . 101. Thus you find also the Ternarie of the Deity , in Beasts : for as the Spirit of a man , is , and Existeth , so it is also in a Beàst , and therein is no difference . 102. But the difference , lyeth in this , that Man is made by God himselfe out of the best Kernel or Pith of Nature , to be his Angel and Similitude , and God Ruleth in man with his holy Spirit ; so that Man can Speak discourse distinguish and understand all things . 103. But a Beast is made of the wild Nature of this World ; the Stars and Elements have generated Beasts through their motion , according to the will of God. 104. And so the spirit in Birds , Fowles and Wormes , Existeth also : and all hath its three-fold source in similitude to the Ternary in the Deity . 105. And you see also the Ternarie of the Deity in Wood and Stones , as also Herbs , Leaves , and in Grasse : only these are all Earthly . 106. However Nature Generateth nothing , be it what it will in this World , and though perhaps it should stand or continue , but scarce a Minute , yet it is all generated in the Ternarie , or according to the similitude of God , 107. Now Observe : In either wood , stone or herbs , there are three things contained , neither can any thing be generated or grow , if but one of the three should be left out . 108. I. First there is the Power , from which a Body comes to be , whether wood , stone , or herbs . II. After that in the same , there is a Sap in that thing , which is the Heart of the thing : III. And thirdly , there is in it a springing flowing Power , Smell or Taste , which is the spirit of the thing , whereby it groweth and encreaseth . Now if any of these three fail , the thing cannot subsist . 109. Thus you find in Every thing a Similitude of the Ternarie in the Divine Being ; look upon what you will ; let no man make himself so stark blind , as to think otherwise , or to think that God hath no Sonne and Holy Ghost . 110. I shall make this more plain and clear , when I come to write of the Creation : for I do not borrow of other men in my Writings : And though indeed I quote many Examples and Testimonies of Gods Saints ; Yet all is written by God in my Mind , so that I absolutely and infallibly believe , know , and see it , yet not in the flesh , but in the spirit , in the impulse and motion of God. III. It is not so to be understood , that my Reason is greater or higher than all other mens living , but I am the Lords Twigg or Branch , and am a very mean and little Spark of his ; he may set me where he pleaseth , I cannot hinder him in that . 112. Neither is this my Natural will , that I can do it by my own small ability , for if the Spirit were withdrawn from me , then I could neither know nor understand my own Writings , and I must on every side fight and struggle with the Devill , and lye open to temptation and affliction as well as other men . 113. But in the following Chapters you will soon see the Devil and his Kingdom laid naked , his Pride and Reproach shall suddenly be discovered . The Fourth Chapter . Of the Creation of the Holy Angels . An Instruction , or open Gate of Heaven . 1. THe Learned , and almost all Writers , have very much Cumbred , and troubled their Heads mightily , to search contrive and conceive in Nature , ( and have brought forth many and sundry Opinions ) concerning How , and Of what , the Holy Angels were framed : And on the other side , what that horrible Fall of the Great Prince Lucifer was : or ▪ How he became so base a wicked and fierce wrathful Devil ; From whence that Evil Quality should Spring , or , What drove him to it ? 2. And although this ground and great Mystery hath remained hidden from the beginning of the world , and that humane flesh and blood is not able to conceive or apprehend it : 3. Yet God , who created the world , will reveal himself , now at the End , and all great Mysteries will be manifested or revealed : to intimate , that the great Day of Revelation and the Final Judgment , is ne●● , and daily to be expected . 4. On which , will be restored again all that which hath been lost through Adam ; and in which the Kingdome of Heaven , and the Kingdom of the Devill shall be severed asunder , in this world . 5. But How all this will be done , God will reveal , in the highest plainesse , and simplicity , so that no man will be able to Oppose Him. 6. Therefore every one should lift up his Eyes , for his Redemption draweth near ; And not seek after base covetousnesse , pride and wanton luxurious statelinesse , supposing it the best life to be Here ; whereas in their luxury , they sit in the midst of Hell , to wait upon Lucifer as his Guard. 7. Which themselves shall suddenly be sure to see with great terrour , anguish and eternal despair , as also to their shame and scorn : whereof the Devils are a terrible Example , who were once the fairest and brightest Angels in Heaven , as I shall reveal write and manifest here following ; I will suffer Gods impulse , I am not able to withstand it . Of the Divine Quality . 8. Since thou hast perceived , in the Third Chapter , the Ground of the Ternarie in the Divine Being , I shall here shew plainly , the power and operation , as also the Qualities or qualification in the Divine Being ; or , from what the Angels were properly and peculiarly created , or what their Body and Power is . 9. And as I said before : All the powers or vertues are in God the Father , and no man with his sense and thoughts can reach to apprehend it . But in the Stars and the Elements , as also by all the creatures in the whole creation of this World , a Man may clearly know it . 10. All power and vertue is in God the Father , and proceedeth also forth from him , as Light , Heat , Cold , Soft , Gentle , Sweet , Bitter , Sowre , astringent or harsh , sound or noise , and much more that is not possible to be spoken or apprehended . All these are in God the Father , one in another as one power , and yet all these powers move in his Exit or going forth . 11. But the powers in God do not operate or qualify in that maner , as in Nature , in the stars , and Elements , or in the creatures . 12. No ; you must not conceive it so : For Lord Lucifer in his Elevation made the powers of impure Nature thus burning , bitter , cold , astringent , soure , dark and unclean . 13. But in the Father , all powers are mild , soft , like Heaven , very full of joy , for all the powers tryumph in one another , and their voice or sound riseth up from Eternity , to Eternity . 14. There is nothing in them but Love , meeknesse , mercy , friendlinesse , or courtesie ; even such a tryumphing , rising source or fountain of joy wherein all the voices of Heavenly joyfulnesse sound forth , so as no man is able to expresse it , nor can it be likened to any thing . 15. But if a man will Liken it to any thing , it may nearest be Likened to the Soul of Man , when kindled or enlightened by the Holy Ghost . 16. For then it is thus joyful and tryumphing , and all powers rise up in it , and tryumph , and so raise the Bestial Body , that it trembleth : this is a true glimpse of the divine Quality , as the quality is in God ; But in God all is Spirit . 17. The quality of water , is not of such a running and Qualifying condition or maner in God , as it is in this World ; but is a Spirit , very bright cleare and thinne , wherein the Holy Ghost riseth up ; a meer power . 18. The bitter Quality Qualifieth in the sweet , astringent or harsh and sowre Quality , and the Love riseth up therein from Eternity , to Eternity . 19. For the Love in the Light and clarity or Glorious Brightnes goeth forth from the Heart or Sonne of God , in all the powers of the Father , and the Holy Ghost moveth in them all . 20. And this , in the Deep of the Father , is Like a Divine * SALITTER , which I must needs liken to the Earth , which before its corruption was even such a Salitter . 21. But not so Hard , Cold , Bitter , Sowre , and Dark , but like the Deep or like Heaven , very clear and pure , wherein all powers were Good fair and Heavenly : But that Prince Lucifer thus Spoiled them ; as you shall perceive here following . 22. This Heavenly Salitter , or powers one in another , generate Heavenly joyful fruits and colours ; all manner of Trees and Plants , on which do grow the fair pleasant and lovely fruits of life . 23. There Spring up also in these powers and vertues , all manner of Blossoms and Flowers , with fair Heavenly colours and smells . 24. They are of Several Tastes , each according to its Quality and kind , very Holy , Divine , and full of joy . 25. For every Quality beareth its own fruit , as it is in the corrupted murtherous Den or dark Valley and Dungeon of the Earth ; there spring up all manner of Earthly Trees , Plants , Flowers , and Fruits . 26. Also within the Earth , Grow curious pretious Stones , Silver , and Gold , and these are a Type of the Heavenly Generating or Production . 27. Nature Laboureth to its utmost diligence upon this corrupted Dead Earth , that it might generate Heavenly forms and Species or Kinds ; but it generateth only Dead , Dark , and Hard fruit , which are no more then a meer shadow or Type of the Heavenly . 28. Moreover its fruit is altogether fierce , or biting , Bitter , Sowre , astringent or harsh and Hot , also Cold , hard and naught ; they have Scarce any spark or spice of Goodnesse in them . 29. Their Sap and spirit is mix'd with hellish quality , their scent or smell is a very stink ; thus hath Lord Lucifer caused them to be , as I shall clearly shew hereafter . 30. Now when I write of Trees , Plants and Fruits , you must not understand them to be Earthly , like those that are in this world : for it is not my meaning , that there should grow in heaven , such Dead hard Trees of wood ; or such stones , as consist of an earthly Quality . 31. No ; but my meaning is heavenly and spiritual , yet truly and properly such : I mean no other thing , Then what I set down in the Letter . 32. In the Divine Pomp and State are especially two things to be considered : first the Salitter or the Divine powers , which are moving springing powers . 33. In that same power groweth up and is generated fruit according to every quality and species or kind , viz. heavenly Trees and Plants , which without ceasing bear fruit , fairly blossom , and grow in divine power : so Joyfully , that I can neither speak nor write it down : 34. But stammer it like a child , that is learning to speak , and can by no means rightly call it , as the Spirit giveth it forth , to be known . 35. The second form or property of Heaven in the divine pompe or state is Mercurius , or the Sound , as , in the Salitter of the Earth , there is the Sound , whence there groweth Gold , Silver , Copper , Iron , and the like ; of which men make all manner of Musical Instruments for founding ; or for mirth , as Bells , Organ Pipes , and other things that make a sound : Also there is likewise a Sound in all the creatures upon earth , else all would be in stillnesse and silence . 36. By that sound in Heaven all powers are moved , so that all things grow Joyfully , and generate very beautifully : And as the Divine power is manifold and various , so also the sound or Mercurius is also manifold and various . 37. For , when the powers spring up in God , they touch and stirre one another and move one in another , and so there is a constant harmony , mixing or Consort , from whence go forth all manner of colours . 38. And in those Colours grow all manner of Fruits ; which rise or spring up in the Salitter , and the Mercurius or found mingleth it self therewith , and riseth up in all the powers of the Father , and then sounding , and Tunes , rise up in the heavenly joyfulnesse . 39. If you should in this world bring many thousand kinds of musical Instruments together , and all should be tuned in the best manner most artificially , and the most skilful Masters of Musick should play on them in consort together , all would be no more then the Howlings and barkings of Dogs in comparison of the Divine Musick , which riseth up through the Divine Sound and Tunes from Eternity to Eternity . 40. Further , if thou wilt consider the heavenly Divine Pomp State and Glory , and conceive how it is , and what manner of Sprouting Branching delight and joy there is in it ; 41. View this world diligently , and consider what manner of fruit sprouts branches and encreases , groweth out of the Salitter of the Earth , from Trees , Plants , Herbs , Roots , Flowers , Oyles , Wine , Corn and whatever else there is that thy heart can find out : all is a Type of the heavenly Pomp. 42. For , the earthly and corrupt nature hath continually laboured from the beginning of its Creation to this day to bring forth heavenly forms or shapes in the Earth , as also in Man and Beasts : as men very well see that every year New Arts ▪ are invented and brought to Light , which hath been constantly so from the beginning to this time . 43. But yet Nature hath not been able to bring forth heavenly power vertue and qualities , therefore its fruit is half dead , corrupt , and impure . 44. You must not think , that in the divine pomp , there cometh forth , Beasts , Worms and other creatures in flesh , as in this World they do : No ; but I mean only the wonderful proportion , power , vertue , and comelinesse of feature in them . 45. And Nature laboureth with highest diligence , to produce in its Power heavenly figures shapes or forms , as we see in Men , Beasts , Fowles and Worms , as also in the encrease or growth of the Earth , that all things are done , shew , and appear most curiously , Artificially , and delicately . 46. For Nature would fain be delivered from this Vanity , that it might procreate heavenly forms in the holy Power . 47. For , in the Divine Pomp likewise go forth all manner of Sprouting and Vegetation of Trees , Plants , and all manner of fruit , and every one beareth its own fruit , yet not in an earthly quality and kind , but in a Divine quality form and kind . 48. Those fruits are not of so dead , hard , bitter , soure and astringent a relish for food ; nor do they rot and grow stinking , as those in this world do ; but all consist in holy Divine power . 49. Their Constitution or composition is from Divine power , from the Salitter and Mercurius of the divine pomp , and are the food of the holy Angels . 50. If mans abominable Fall had not spoiled it , he would have been feasted , in such a manner , in this world , and have eaten such fruit as indeed they were presented to him in Paradise , in a twofold manner . 51. But the infectious Lust , longing and Malady of the Devil , who had infected and spoiled the Salitter , of which Adam was made , that brought Man into an Evil Longing or Lust to eat of both the Qualities the Evil and the Good , whereof I shall write clearly here following , and demonstrate it . Of the Creation of Angels . 52. The Spirit sheweth plainly and clearly , that before the Creation of the Angels , the Divine Being with its rising and qualifying was from eternity , and remained so in the Creation of Angels , as it is also at this day , and will so continue in and to Eternity . 53. And the Space Room or place of this world , together with the creaturely heaven , which we behold with our eyes , as also the Space or Place of the Earth and Stars together with the Deep , was in such a form as now at this day it is in , aloft , above the Heavens , in the Divine Pomp. 54. But was the Kingdom of the Great Prince Lucifer , in the Creation of the Angels : [ Understand according to the second Principle , out of which he was thrust forth into the outermost , which also is the very innermost of all . 55. Who by his proud elevation in his Kingdom , ●indled the qualities , or the divine S●litter , out of which he was made ; [ Understand the Center of his Nature or the first Principle : ] and set it on fire . 56. Supposing thereby he should grow hugely and highly light and qualifying , above the Sonne of God : but he became a Fool , therefore this place or space in its burning quality could not subsist in God , whereupon the Creation of this world ensued . 57. But this world at the End , in Gods appointed Time , will be set again to its first place , as it was before the Creation of Angels , and Lord Lucifer will have a hole or dungeon for his eternal habitation therein , and he will remain eternally in his kindled quality , which will be an eternal base filthy reproachful Habitation , an empty void dark valley or dungeon , a hole of fiercenesse or wrath . Now Observe ; 58. God in his moving , created the holy Angels at once , not out of a strange matter , but out of himself , out of his own power , and eternal wisdom . 59. But the Philosophers had this opinion , as if God had made the Angels only out of the light : but they erred therein , for they were made not only out of the light , but out of all the Powers of God. 60. And as I have shewed before , there are two things especially to be observed in the Deep of God the Father : first the power , or all Powers of God the Father , of the Son and of the Holy Ghost , are very lovely , pleasant and various , and yet are all One in another as one power . 61. And as the powers of all the stars rule in the Ayre , so also in God : but every power in God Sheweth it self with its operation , severally and distinctly . 62. Then afterward the Sound is in every power , and the Tone or tune of the Sound is according to the quality of every power ; and therein consisteth the total Heavenly Kingdom of Joy , and so from this divine Salitter and Mercurius all Angels are made , viz. out of the Body of Nature . Question . 63. But thou mayest here ask : How are they made or generated ; or in what way and manner ? Answer . 64. If I had the tongue of an Angel , and thou hadst an Angelical understanding , we might very finely discourse of it . But the Spirit only doth see it , and the tongue cannot advance towards it . For I can use no other words , then the words of this world : but now the Holy Ghost being in thee , thy Soul will well apprehend it . 65. For behold the totall holy Trinity hath with its moving Composed compacted or figured a Body , or Image out of it self , like a little God , but not so fully or strongly going forth , as the whole Trinity , yet in some measure according to the extent and Capacity of the Creatures . 66. For in God there is neither beginning nor end , but the Angels have a beginning and end , but not circumscriptive apprehensive palpable or conclusive : for an Angel can sometime be great , and suddenly little again , their alteration is as swift as mans thoughts are . All qualities and powers are in an Angel , as they are in the whole Deity . 67. But thou must rightly understand this . They are made and compacted together , or figured out of the Salitter and Mercurius , that is , out of the exit or excrescence , 68. Consider this Similitude : Out of the Sun and Stars , go forth the Elements , and they make in the Salitter of the Earth a living spirit , and the stars remain in their Circle or Sphear , and that Spirit likewise getteth the quality of the starres . 69. But now the Spirit after its compaction , is a severed distinct thing , and hath a substance of its own as all the Stars have , and the stars also are and remain severed and distinct things , each of them is free to it self . 70. Neverthelesse the quality of the Stars reigneth in the Spirit ; yet the Spirit can and may raise or demerse it self in its own qualities , or may live in the influences of the stars , as it pleaseth : for it is free , for it hath gotten the qualities which it hath in it self , for its own . 71. And though it had them at the beginning from the stars , yet they are now its proper own : Just as a mother when she hath the seed in her self , as long as she hath it in her , and that it is a feed , it is hers : but when the seed is become a child , then it is no more the mothers , but is the childs proper own . 72. And though the child be in the mothers house , and the mother nourisheth the child with her food , and that the child could not live without the mother , yet both the Body and the Spirit , which are generated out of the mother , are the Child 's proper own , and it retaineth its corporeal right to it self . 73. And in this manner it is with the Angels , they are also all composed framed or figured out of the Divine Seed , but every one hath his own Body to it self , though they are in Gods house , and feed on the fruit of their mother , out of which they were made , yet their Bodies are their proper own . 74. But the quality Externally without them , or externally without their Bodies , viz. their mother ; is not their propriety , as also their mother is not the childs propriety ; also the mothers food is not the and then we shall get the Angelical Clarity or Glory and Purity again . Question . 11. Now thou wilt ask ; How are the Angels then Created according to the Image of God ? Answer . 12. First , the compacted figured Body is indivisible and incorruptible , and not to be felt by Mans Hands ; for it is constituted or composed out of the Divine power , and that power is so knit and bound together , that it can never be destroyed again . 13. 〈◊〉 as none , no not any thing , can destroy the whole Deity , 〈◊〉 also there is not any thing can destroy an Angel ; 〈◊〉 every Angel is formed figured set together or compo●●● out of all the powers of God , not with flesh and blood , but out of the Divine power . 14. And first the Body is out of 〈◊〉 the powers of the Father , and in those powers is the light of God the Sonne ; and now the powers of the Father and of the Sonne , which are in an Angel creaturely , generate an understanding spirit , which riseth up in that Angel . 15. First of all the powers of the Father , generate a light , whereby an Angel seeth into the whole Father , whereby he can see the outward power and operation of God , which is Externally without its own Body , and thereby can see its fellow-brethren , and can see and enjoy the glorious fruit of God , and therein con●isteth its Joy. 16. And that light at first came out of the Sonne of God in the powers of the Father , into the Angelical Body creaturely , and is the Bodies proper own , which cannot be withdrawn from it by any thing , unlesse it self extinguisheth it , as Lucifer did . 17. Now all the powers , which are in the whole Angel , generateth that light ; and as God the Father generateth his Sonne to be his Heart , so the power of the Angel generateth also its Sonne and Heart in it self , and that again enlightneth all powers , in the whole Angel. 18. After that there goeth forth out of all the powers of the Angel , and also out of the Light of the Angel ; a fountain , which springeth or boyleth in the whole Angel : and that is its spirit , which riseth up into all eternity : for in that spirit is all knowledge and skill of all the powers , which are in the total God. 19. For , that spirit springeth up out of all the powers of the Angel , and goeth up into the Mind , where it hath five open Doors , there it can look round about and see whatsoever is in God , and also whatsoever is in it self . 20. And so goeth forth from all the powers , of the Angel , as also from the light of the Angel : as the Holy Ghost goeth forth from the Father and the Sonne , and filleth the whole Corpus or Body . Now Observe the Great Mystery . 21. As there are Two things to be observed in God : the first is the Salitter , or the Divine powers , out of which the Body or Corporeity , is : and the second is the Mercurius , Tone , Tune or Sound . Thus also it is in like manner and form , in an Angel. 22. First there is the power , and in the power is the Tone or Tune , which riseth up in the spirit , into the Head , into the Mind , as in man in the Brain , and in the Mind it hath its open Doors or Gates ; but in the Heart it hath its Seat Residence and Original , where it existeth out of all powers . 23. For the fountain of all powers floweth * in the Heart , as it doth also in man , and in the Head it hath its Princely seat , where it seeth all , smelleth all , and feeleth all . 24. And now when it seeth and heareth the divine Tone Tune and Sound rise up , which is externally without it , then is its spirit affected , and kindled with joy , and elevateth it self in its Princely seat , and Singeth and ringeth forth very joyful words concerning Gods Holinesse , and concerning the fruit and vegetation of the Eternal Life . 25. Also concerning the ornament colours and Beauty of the eternal Joy , and concerning the amiable blessed glance or gracious aspect and Countenance of God the Father , Sonne , and Holy Ghost ; also concerning the excellent fraternity fellowship and communion of Angels , concerning the continual everlasting joyfulnesse , concerning the holiness of God , and concerning the Angels own Princely Government . 26. In brief , concerning all powers , and that which proceedeth from all Gods powers , which in regard of the untowardnesse of my corruption in the flesh I cannot write ; I would much rather be there present my self . 27. But what I cannot write here , I will commit to thy Soul to consider further of it : and at the day of the Resurrection you shall see it most plainly and clearly . 28. You should not here scorn my spirit , for it is not sprung forth from the wild Beast , but is generated from my power and vertue , and enlightened by the Holy Ghost . 29. I write not here without knowledge ; but if thou , like an Epicure and Fatted Swine of the Devill , from the Devils instigation shouldst mock at these things , and say : 30. The Fool surely hath not gone up to heaven , and seen or heard them : these are meer Fables : therefore in the power of my knowledge , I would have you warned and Cited before the severe Judgment of God. 31. And though in my body I am too weak , to bring thee thither ; yet That from which I have my knowledge , is mighty and potent enough to cast thee even into the Abysse of Hell. 32. Therefore take warning , and consider , that thou also belongest to the Angelical Quire , and read the following Hymne with longing delight , and then the Holy Ghost will be awakened and stirr'd up in thee , and thou also wilt get a desire and Longing after the heavenly Chorus and Quire of Dancing . Amen . 33. The Musician hath wound up his Pegs and tuned his Strings ; the Bridegroom cometh , take heed thou dost not get the hellish * Gout in thy feet , when the Round beginneth , lest thou be found uncapable or unfit for the Angelical Dance , and so be thrust out from the Wedding , seeing thou hast no Angelical Garment on . 34. Surely the Gate will be lock'd upon thee , and so thou wilt not enter in any more , but wilt Dance with the Hellish Wolves in the hellish fire : truly thou wilt forget then to mock , and sorrow will gnaw thee . Of the Qualification of an Angel. Question . 35. The Question now is , What manner of qualification hath an Angel ? Answer . 36. The Holy Soul of a man , and the spirit of an Angel , is and hath one and the same Substance and Being , and there is no difference therein , but onely in the quality it self , or their corporeal government , that which qualifieth outwardly or from without in man , by the Ayr , hath a corrupt earthly quality ; yet on the other side it hath also a Divine and heavenly quality hidden from the Creatures . 37. But the holy Soul understandeth it well , as the Kingly Prophet David saith , The Lord rideth on the wings of the wind , Psal. 104. 3. Question . 38. But a simple man may ask : What do you mean by the word qualifying , or , what is that ? Answer . 39. I mean thereby the power , which in the Body of the Angel entereth in from without , and commeth forth again : As in a Similitude ; When a a man fetcheth breath and breatheth it forth again : for therein standeth the life both of the Body and of the Spirit . 40. The quality from without , kindleth the spirit in the heart , in the first fountain ; whereby all the powers in the whole Body become stirring , and then that quality in the corporeal spirit , which is the natural Spirit of an Angel or Man , riseth up into the Head where it hath its Princely Seat or Throne and Government , and there it hath its Counsellours , whose advice it taketh . 41. The first Counsellour is the Eyes , they are affected with every thing they look upon , for they are the Light. 42. For , as the Light goeth forth from the Sonne of God in the whole Father into all the powers , and affecteth all the powers of the Father , and on the other side all the powers of the Father affect the Light of the Sonne of God : 43. So do the Eyes work in the thing they look upon , and the thing worketh again in the Eyes , and the Counsellor , the Eyes bringeth it into the Head before the Princely Seat or Throne ; and there it is to be approved of . 44. Now if the spirit is pleased therewith , then it bringeth the same to the heart , and the heart giveth it to the passages or Issuings forth of the powers or fountain-veins in the whole Body ; and then the Mouth , and Hands , and Feet , fall to work . 45. The second Counsellour is the Ears , which have their rise also from all the powers in the whole body through the spirit , their fountain is Mercurius or the Sound , which ariseth from all the powers . 46. And as in all the powers of God the Mercurius riseth and soundeth , wherein the heavenly Tone Tune or Joy consisteth , and the Tone or Tune goeth forth out of all the powers , and so in the attraction of the Spirit in God , is elevated or raised up : 47. And when one power toucheth or stirreth the other , and tuneth or soundeth ; Then the Tune or Sound goeth forth , and riseth up again in all the powers of the Father ; and so all the powers of the Father are again affected therewith , whereby they are alwayes impregnated with the Tune , and continually generate it again in every power . 48. Thus also the second Counsellour in the Head , is the Eares , they stand open , and the sound goeth forth through them , in all that soundeth . 49. Now where the Mercurius soundeth , and is elevated , there the Mercurius of the spirit goeth also in , and is thereby affected , and bringeth it before the Princely Throne in the Head , where it is to be approved by the other Four Counsellours . 50. And if the Spirit is pleased therewith , then it bringeth the same before its Mother into the Heart , and the Heart or the fountain of the heart giveth it to all the powers in the whole Body ; and then the Mouth and Hands lay hold on it . 51. But if the whole Princely Counsel in the head Be not pleased , so that it is approved , then it lets that go again , and bringeth it not to the Mother the Heart . 52. The third Princely Counsellour is the Nose , there the fountain riseth up from the Body in the Spirit into the Nose , and there it hath two open Doores or Gates . 53. And as the Excellent pretious and amiable blessed savour or smell goeth forth from all the powers of the Father and of the Sonne , and tempereth it self with all the powers of the Holy Ghost , whence the Holy Spirit and most pretious Savour riseth up from the fountain of the Holy Ghost : And floweth or boyleth in all the powers of the Father , and kindleth all the powers of the Father , whereby they are impregnated again with the amiable blessed savour or Saving Smell , and so generate it in the Sonne and Holy Ghost : 54. So also in Angels and Men , the power of the smell riseth up out of all the powers of the Body by and through the Spirit , and cometh forth at the Nostrils of the Nose , and is affected with all Smells or savours , and bringeth them through the Nostrils of the Nose , which is the third counsellour , into the Head ; before the Princely Seat , or Throne . 55. And there it is to be proved , whether it be a good smell or savour pleasing to its Constitution and Complexion , or no : if it be good , then it bringeth the same to its mother , that it may be brought to effect ; if not , then is it expelled and thrust away . 56. And this Counsellor of the Smell , which is generated out of the Salitter , is also mix'd with Mercurius , and so belongeth to the heavenly joyfulnesse , and is a glorious , Excellent and fair fountain in God. 57. The fourth Princely Counsellour is the Taste , on the Tongue , which also ariseth from all the powers of the Body through the spirit into the Tongue : for all fountain-veins of the whole Body go into the Tongue , and the tongue is the sharpnesse or Taste of all the powers . 58. As the Holy Ghost goeth forth from the Father and the Sonne , and is the sharpnesse or proof of all powers , and in his moving or rising up ; bringeth all that which is good , again into all the powers of the Father , whereby the powers of the Father are impregnated again , and so continually generate the Taste . 59. But that which is not good , the Holy Ghost speweth that out , as a loathsome abomination , as it is written in the Apocalypse the 3. Chap. v. 16. and as he spewed out the Great Prince Lucifer in his pride , and perdition . For he could no more endure to Taste the fiery proud stinking quality : and thus it is also as to all Proud stinking Men. 60. O Man let this be told thee , for the Spirit is earnestly Jealous in this thing especially : desist from Pride , or else it will be with you , as it befell the Devils : there is no jesting or trifling herein ; the Time is very short , thou wilt suddenly Taste it , I mean the hellish fire . 61. Now as the Holy Ghost proveth all ; so the Tongue also proveth all Tastes : and if the same pleaseth the Spirit , then it bringeth the same into the head ; to the other four Counsellours before the Princely Seat , and there it is proved , whether it be profitable or wholsome for the qualities of the Body . 62. If so , then is it brought to the Mother , the Heart , which giveth it to all the veins or powers of the Body , and then the Mouth and Hands lay hold on it . 63. But if it be not good , then the tongue spits or speweth it out , before it comes to the Princely Counsel . 64. But though it be pleasant to the Tongue , and is of a good Taste , and yet is not serviceable and useful for the whole Body , then it is rejected neverthelesse , when it comes before the Councell , and the Tongue must spit or spew it out , and touch it no more . 65. The fifth Princely Counsellour is the Feeling ; which fifth Counsellour ariseth also from all the powers of the Body in the spirit , into the Head. 66. For as all powers go forth from God the Father and Sonne , in the Holy Ghost , and so one toucheth the other , from whence existeth the Tune or Mercurius , so that all the powers do sound and move themselves . 67. Else if one did not touch the other , nothing would stir at all , and so this touching maketh the Holy Ghost stir , so that he riseth up in all the powers , and toucheth all the powers of the Father , wherein then existeth the heavenly joyfulnesse or triumphing ; as also tuning , sounding , generating , blossoming , and vegetation or Springing , all which , hath its rising from this , that one power toucheth the other . 68. For Christ saith in the Gospel , John 5. v. 17. I work , and my Father worketh also . And he meanet● this very touching and working , in that every power goeth forth from him , and generateth the Holy Ghost , and in the Holy Ghost all the powers are already clearly stirr'd , by the going forth of the Father . 69. And therefore the Holy Ghost floweth boyleth and riseth up from eternity , and kindleth again , all the powers of the Father , and maketh them Stirring , so that they are alwayes impregnated . 70. In such a manner it is also in Angels and Men : for all powers in the Body arise , and touch one another , or else Angels and Men could Feel nothing . 71. But if one member be too much stirr'd , it cryeth to the whole Body for Help , and the whole Body stirs , as if it were in a great commotion or Uproar , as if the Enemy were at hand , and cometh to help that Member , and to deliver and release it from the Pain . 72. This you may see if a Finger be but hurt , crush'd or wounded , or any other member of the Body , be it which it will ; presently the Spirit in that place runneth suddenly to the mother the Heart , and complaineth to the Mother ; and if the pain do but a little exceed , then the mother rouzeth up and awakeneth all the members of the Body , and all must come to help that Member . Now Observe : 73. Thus one power continually toucheth and stirreth the other in the whole Body , and all the powers rise up into the head before the Princely Councell , which proveth the stirring of all the powers . 74. Now if one member stirreth too much , and at any time hurteth a princely Counsellour ; viz. by Seeing , it would be in Love with that which it ought not be in love withall . 75. As Lord Lucifer did , who saw the Sonne of God , and fell in love with that high light , and moved and stirred himself so very much , intending to be equal with him , or indeed to be higher and brighter then He ; such stirring or medling , the Counsellours reject . 76. Or if it would stir and move too vehemently br Hearing , and would fain hear false and wicked Tongues in talking Lies and Fictions , and bring that to the heart , this also is rejected by the Counsellours . 77. Or if it would by the Smelling get a Longing or Lusting after that which is none of its own , as Lord Lucifer did also , who longed after the holy Savour or Sweet Smell of the Sonne of God , and intended in his elevation and kindling to smell and savour yet more pleasantly . 78. In that manner as he deceived our Mother Eve also , saying ; If she did but eat of the forbidden Tree , then she should be wise or witty , and be like God , Gen. 3. 5. But this smelling or stirring , the Councell rejected also . 79. Or if by Tasting it should fall into a desire and longing , to eat that which is not of the quality of the Body , or is none of its own ; as Mother Eve in Paradise , fell a longing to eat of the Devils Swine-Apples , and did eat thereof ; such stirring in lust the Councel also rejecteth . 80. In brief : There are therefore Five in the princely Councell , that one should advise the other : and every one is of a peculiar sundry Quality , and that compacted or concreted spirit which is generated out of all the powers , He is their King or Prince , and he sitteth in the Head in the Brain of a Man , and in an Angel in that Power which is instead of the Brain of a Man , and in the Head also upon his Princely Throne , and executeth every thing , which was concluded and decreed by the whole Princely Councell . The Sixth Chapter . How an Angel , and a Man , is the Similitude and Image of God. 1. BEhold ! as the Being in God , is , so is the Being also in Man and Angels ; and as the Divine Body is , so is also the Angelicall and humane Body or Corporeity . 2. But with this difference only , that an Angel and a Man is a Creature , and not the whole Being , but a Sonne of the whole Being , whom the whole being hath generated : and therefore it is fit that it should be in subjection to the whole Being , seeing it is the Sonne of its Body . 3. Now if the Sonne resist and oppose the Father , it is but right , that the Father should cast him away out of the House : seeing the Sonne sets himself against him that hath generated him , and from whose power he is become a Creature . 4. For if any make somewhat out of that , which is his own , he may , if it doth not prove according to his will , do with it what he pleaseth , and make it either a vessel of honour or dishonour ; which was done even so to Lucifer . Now Observe : 5. The whole Divine power of the Father speaketh forth from all Qualities , the WORD ; that is , the Sonne of God. 6. Now that Voice or that WORD , which the Father speaketh , goeth forth from the Fathers Salitter or powers , and from the Fathers Mercurius Sound or Tune ; And the Father speaketh this forth in himself , and that WORD is the very splendor or Glance proceeding from all his powers . 7. But when it is spoken forth , it stayeth or sticketh no more in the powers of the Father , but soundeth or tuneth back again in the whole Father in all powers . 8. Now that WORD , which the Father pronounceth or speaketh forth , hath such a sharpnesse , that the Tone of the WORD goeth swiftly in a moment , through the whole Deep of the Father , and that sharpnesse is the Holy Ghost . 9. For the WORD , which is spoken forth , or outspoken , abideth as a splendor or glorious * Edict , before the King ; 10. But the Tone or Sound , which goeth forth through the Word , executeth the Edict of the Father , which he had outspoken through the Word , and that is the Birth or Geniture of the holy Trinity . 11. Now behold ! An Angel and a Man is thus also : the power in the whole Body hath all the Qualities , as it is in God the Father . 12. And as all the powers in God the Father , rise up from eternity to eternity : so all the powers rise up also in an Angel and in a Man , into the Head , for higher they cannot rise : for they are but Creatures , which have a Beginning and End. 13. And in the Head is the divine Councel-Seat or Throne , and it signifieth God the Father , and the Five Senses or qualities are the Counsellours , which have their influences out of the whole Body out of all the powers . 14. Now the Five Senses alwayes sit in Councel in the Power of the whole Body , and when the Councels Decree is concluded , then the compacted or concreted Judge speaketh it out into its Center or midst of the Body ; as a WORD , into the Heart : for that is the fountain of all powers , from which also it taketh its rise . 15. Now it standeth there in the Heart , as a self-subsisting Person , composed out of all powers , and is a Word ; and signifieth God the Sonne ; and now it goeth out from the Heart into the Mouth on to the Tongue , which is the sharpnesse , and that so sharpeneth it , that it soundeth forth and is distinguished according to the Five Senses . 16. From what Quality soever the word taketh its original , in that quality it is thrust forth upon the Tongue , and the power of the distinction or difference goeth forth from the Tongue ; and that signifieth the Holy Ghost . 17. For as the Holy Ghost goeth forth from the Father and the Sonne , and distinguisheth and sharpneth all , and effecteth or produceth that , which the Father speaketh through the Word . 18. So also the Tongue sharpneth articulateth and distinguisheth all that , which the Five Senses in the head bring through the heart on to the Tongue , and the Spirit goeth forth from the Tongue through the Mercurius or Tone in that place , as it was decreed or concluded by the Councel of the five Senses , and executeth it all . Of the Mouth . 19. The Mouth signifieth , that thou art an un-allmighty Sonne of thy Father , whether thou art an Angel or a Man. For through the Mouth thou must draw into thee the power of thy Father , if thou wilt live . 20. An Angel must do so , as well as a man , though indeed he needs not to use the Element of Aire , in that manner as a man doth ; yet he must attract into himself , through the Mouth , the Spirit , from which , the Ayr in this world existeth . 21. For in Heaven there is no such Ayr , but the qualities are very meek and joyful , like a pleasant cheering Breath of wind , and the Holy Ghost is among all the qualities in the Salitter 2nd Mercurius . 22. And this the Angel also must make use of , or else he cannot be a moveable creature , for he must also eat of the heavenly fruit , through the Mouth . 23. Thou must not understand this in an earthly manner , for an Angel hath no Guts , neither Flesh nor Bones , but is constituted or composed by the Divine power , in the shape form and manner of a man , and hath all members , like Man , except the Members of Generation and the Fundament or going out of the Draffe , neither hath an Angel need of them . 24. For Man gat his members of Generation and Fundament first in his dolefull and lamentable fall . An Angel sendeth forth nothing , but the Divine power , which he taketh in at his Mouth , wherewith he kindleth his heart , and the heart kindleth all the members , and that he sendeth forth from himself again at the Mouth , when he speaketh and praiseth God. 25. But the heavenly fruits which he eateth , are not earthly ; and though they are in such a form and shape as the earthly are , yet they are meer Divine power , and have such a pleasant Lovely Taste and Smell , that I cannot liken it to any thing in this world : for they Taste and Smell of the Holy Trinity . 26. Thou must not think , that they are there only as it were a Type or shadow of things ; no : for the Spirit sheweth plainly , that in the heavenly pomp in the heavenly Salitter and Mercurius , do grow Divine Trees , Plants , Flowers , and all sorts , of whatsoever is in this world but as a type and resemblance : And as the Angels are , so are the vegetation and fruits , all from the Divine power . 27. These heavenly Sprouts and Springings thou must not wholly liken to this world : For there are two Qualities in this world , a Good and an Evil : and many things grow through the power of the Evill quality , which doth not so in Heaven . 28. For Heaven hath but one form or manner , nothing groweth there , which is not good : Only Lord Lucifer hath deform'd and dress'd this world in that manner : And therefore was Mother Eve ashamed , when she had eaten of that which was dress'd by the Evil quality , in like manner also she was ashamed of her members of Generation , which she had caused by biting of this Apple . 29. The Angelical and Heavenly fruit hath not such a substance : indeed it is most certain and true , that there are all manner of fruits in heaven , and not meerly Types and Shadowes : also the Angels pluck them with their Hands , and eat them , as we do that are Men , but they need not any Teeth to do it withall , neither have they any , for the fruit is of a divine power . 30. Now all this , whatsoever an Angel maketh use of , which is Externally without him , for the supporting of his life , is not his corporeal propriety , as if he had it by a Natural right , but the Heavenly Father giveth it them in love . 31. True it is , their Body is their own propriety , for God hath given it to them for a propriety : Now whatsoever is given to any for his own or for propriety , that is his by right of Nature , and he doth not deal righteously which taketh it from him again , unlesse upon condition and agreement : And thus God doth not neither , and therefore an Angel is an eternal incorruptible Creature which standeth or subsisteth in all Eternity . 32. But what would the Body profit him , if God did not feed it , for then it would have no mobility , and would lye still like a dead Block . Now therefore , the Angels are obedient to God , and humble themselves before the powerful God , they honour laud and praise him in his Great Deeds and Works of Wonder , and sing continually of Gods Holinesse , Because He feedeth them . Of the Gracious Blessed and Joyfull Love , of the Angels , toward God , from a true Ground . 33. The right Love in the divine Nature cometh from the fountain of the Sonne of God. Behold thou child of man , let this be told thee ; the Angels know already what the right Love toward God is , but thou needest it in thy cold Heart . 34. Observe : when the gracious amiable blessed Joyful Glance and Light , together with the sweet power out of the Sonne of God , shineth into all powers in the whole Father : then all the powers are kindled by the Gracious amiable blessed lovely Light and sweet power , in a triumphing and joyful manner . 35. So also , when the Gracious amiable Blessed and joyful Light of the Sonne of God shineth on the loving Angels , and casteth its Beams into their Heart , then all the powers in their Body are kindled ; and there riseth up such a Joyful Love-fire , that for great joy they sing and ring forth Praises , and that which neither I nor any other Creature is able to expresse . 36. With this Song I would have the Reader cited into the other life , where he will have experience thereof : I am not able to set it down in Writing . 37. But if thou wilt have experience of it in this world , give over thy Hypocrisie , Bribery and Deceit and thy Scorning : and turn thy heart in all seriousnesse to God : Repent thee of thy Sins , with a true intention and resolution to live Holily , and pray to God for his holy Spirit . 38. Wrestle with him , as the Holy Patriarch Jacob did , Who wrestled with him all night , till the dawning of the Day , or Morning Radius brake forth , and would not give over till God had blessed him ( Gen. 32. ) Do thou so like wise with him , and the Holy Ghost will get a form in thee . 39. If thou holdest on in thy earnestnesse , and wilt not give over , then will this fire come suddainly upon thee , like lightning and shine into thee , and then thou wilt well experiment that , which I have here written , and wilt easily beleeve that which is in my Book . 40. Thou wilt also become quite another man , and wilt think thereon all the dayes of thy life ; thy delight will be more in Heaven , then on Earth . 41. For the conversation of the Holy Soul is in Heaven , and though indeed it converseth in the body on earth , yet it is alwayes continually with its Redeemer JESUS CHRIST , and eateth as a guest with him . Note this ! The Seventh Chapter . Of the Court Place and Dwelling , also of the Government of Angels , how it stood at the beginning , after the Creation , and how it is become as it is . 1. HEre the Devil will oppose like a Snarling Dogg , for his shame will be discovered : and he will give the Reader many a sore stroake , and alwayes put him in doubt that these things are not so . 2. For nothing doth torment him more , then when his Glory is upbraided to him , by signifying what a Glorious King and Prince he hath been : when this is objected to him , then he is in a rage , and madnesse , as if he would storm and overthrow all the world . 3. If this Chapter , should be lighted upon by a Reader in whom the fire of the Holy Spirit should be somewhat weak , I fear the Devil would be very busie to set upon him , tempting him to doubting whether the things , set down here , be so or no , that his kingdome might not stand so very naked , nor his shame be so quite discovered . 4. Now if he can but suppose he shall bring it to pass to be doubted of in any heart , he will not fail to use his utmost skill pains and labour therein . I see very well already , that he hath it in his purpose . 5. Therefore I would have the Reader warned , that he be diligent in the reading hereof , and patient , so long , till he cometh to the reading of the Creation and of the Government of this world , and then he will find it plainly and clearly demonstrated from Nature . Now Observe : 6. When God Almighty had Decreed in his Counsel , that he would make Angels or Creatures out of himself , then he made them out of his eternal power and wisdom , according to the form and manner of the Liberty in his Deity , and according to the Qualities in his Divine Being . 7. At first he made three Kingly Governments or Dominions , answerable to the number of the Holy Trinity , and each Kingdom had the Order or Ordnance , power and quality of the divine Being . 8. Now elevate thy Sense Thoughts and Spirit into the Deep of the Deity , for here a Gate is opened . The Place or Space of this world the Deep of the Earth , and above the Earth even to Heaven , as also the created Heaven , which was made out of the * midst of the Waters , which moveth above the Stars , and which we behold with our Eyes , whose depth we cannot sound or reach with our sense : all this place or room together was one Kingdom , and Lucifer was King therein before his being thrust out . 9. The other two Kingdoms , that of Michael and that of Uriel , those are above the created Heaven , and are like that other Kingdom . 10. These three Kingdoms together contain such a Deep , as is not of any humane Number , nor can be measured by any thing . 11. Yet you must know , that these three Kingdoms have a Beginning and End : But that God , who hath made these three Kingdoms out of himself , is infinite , and hath no End. 12. Yet , without and beyond and besides these three Kingdoms there is likewise the power of the Holy Trinity , for God the Father hath no End. 13. But thou art to know this Mystery , that in the Center or Midst of these three Kingdoms is generated the splendor or Sonne of God. [ 14. This needs explanation : Read the * Second and † Third part of these writings , where it is described more fundamentally : for nothing that is divisible measurable or circumscriptive , is here meant or understood , o●ly it was in simplicity and plainnesse set down so at the first , because of the slow and dull apprehension . ] 15. And the three Kingdoms are circular round about the Sonne of God , neither of them is further or nearer to the Sonne of God , for the one is equally as near about the Sonne of God as the other . 16. From this * fountain and from all the powers of the Fether goeth forth the Holy Ghost , together with the Light and power of the Sonne of God in and through all Angelical Kingdomes or Dominions : and without beyond and besides all the Angelical Kingdoms , which no Angel or man is able to dive or search into . 17. Neither have I any purpose to consider of it further , much lesse to write , but my Revelation reacheth even into the three Kingdoms , like an Angelical Knowledge . 18. But not in my Reason or apprehension or in perfection like an Angel , but in part , and so-long only , as the Spirit tarrieth in me , further I know it not . 19. When he parteth from me , I know nothing , but the Elementary and earthly things of this world : but the Spirit seeth even into the depth of Deity . Question . 20. Now one may ask , what manner of Substance or thing it is ? that the Sonne of God is Generated in the Center or midst of these Three Kingdoms ? Surely one Angelical Hoast must needs be nearer unto him then the other , seeing their Kingdom hath so great a Deep ? 21. Also then the Glory Clarity or brightnesse and power of the Sonne of God would not be so great without beyond or besides those Kingdoms , as in with and among those that are near him , and as in the Angelical Circuit or Court ? Answer . 22. Answ. The holy Angels were made to be creatures from God : that they should praise sing ring forth and Jnbilate before the Heart of God , which is the Sonne of God , and tncrease the heavenly joy . 23. Where then should the Father else place them , but before the Gate of his Heart ? Doth not all joy of Man , which is in the whole man , arise from the fountain of the Heart : so in God also then there ariseth the gyeat joy out of the fountain of his Heart . 24. And therefore hath he created the Holy Angels out of himself , which are as it were little Gods , answerable to the Being and qualities of the whole God , that in the power should Act forth the praise , and sing and ring forth in the power , and increase the arising joy from the heart of God. 25. But the Splendor and the power of the Sonne of God , or heart of God , which is the Light , or source and fountain of joy , taketh up his fairest and most joyfull original ; in the center or midst of these kingdoms , and shineth into , and through all the Angelical Gates . 26. Thou must understand this properly , what the meaning of it is : for when I speak by way of similitude , and liken the Sonne of God to the Sun or to a round Globe ; it hath not that meaning as if he were a circumscriptive fountain , which can be measured , or whose depth , beginning , or end , could be fathomed . I write so only by way of similitude , till the Reader may come to the true understanding . 27. For the meaning is not here , that the Sonne of God should be generated only in the Center or midst of these Angelical Gates , and no where else without beyond or besides these Angelical Gates . 28. For the powers of the Father are every where , from and out of which the Sonne is generated and from which the Holy Ghost goeth forth ; how should he then be generated only in the Center of these Angelical Gates ? 29. This therfore is the only gronnd and meaning , that the Holy Father , who is ALL would have in these Angelical * Gates , his most joyful and most richly loving Qualities , out of which the most joyful and most richly loving Light , Word , heart , or fountain of powers ; is Generated : and therefore hath created his Holy Angels in this place for his joy honour and Glory . [ 30. In the Abyssal or bottomlesse Eternity indeed , it is in one place as well as in another : but where there are no Creatures , it cannot be known but by the Spirit in its wonders . ] 31. And this is the Select place of the glory of God , which God the Father , in himself , hath made choise of , wherein his Holy WORD , or heart is generated in highest glory Clarity or brightnes , power and tryumphing joy . 32. For , Observe this Mystery ; The Light , which is generated out of the powers of the Father , which is the true fountain of the Sonne of God , is generated also in an Angel , and a Holy Man , so that in the same light and knowledge he tryumpheth in great joy ; 33. How then is it that he should not be generated every where , in the whole Father ? For his power is ALL , and every where , even there , where our heart and sences or Thonghts cannot reach . 34. And so Now , where the Father is , there is also the Sonne and the Holy Ghost : for the Father every where generateth the Sonne , his holy WORD , power light , and sound , and the Holy Ghost , goeth every where forth , from the Father and the Sonne , even within all the Angelical gates , and without besides or beyond the angelical gates also . 35. Now if a Man likeneth the Sonne of God to the Globe of the Sun , as I have often done in the foregoing Chapters ; that is spoken in the way and manner of Natural similitudes , and I was constrained to write so , because of the mis-understanding of the Reader , that so he might raise his Sense or Thoughts in these natural things , and climbe from step to step , from one degree to another , till he might come into the high mysteries . 36. But it hath not this meaning , that the Sonne of God is a circumscribed compacted figured Image , like the Sun. 37. For if it were so , then must the Sonne of God have a beginning , and the Father must have generated him at once , and then he could not be the Eternal Almighty Sonne of the Father , but were like a King , who had yet a greater King above him , who had generated him in Time , and in whose power it were to alter and to change him . 38. This were such a Sonne , as had a beginning , and his power and splendor were like the power of the Sun which goeth forth from the Sun ; the Body or Globe of the Sun standing still in its place : And if this were so , then indeed one Angelical * Gate would be nearer to the Sonne of God , then another . 39. But here I will shew to thee the highest Gate of the divine Mystery , and thou needst seek no higher , for there is no higher . Observe . 40. The Fathers power is all , in and above all Heavens , and the same power every where generateth the Light. Now this ALL-POWER , is , and is called , the all-power of the Father ; and the Light which is generated out of that all-power , is , and is called the Sonne . 41. But it is therefore called the Sonne , in that it is generated out of the Father , so that it is the Heart of the Father in his powers . 42. And being generated , so it is another Person , then the Father is : for , the Father is the power and Kingdom , and the Sonne is the Light and Splendor in the Father , and the Holy Ghost is the moving or exit out of the powers of the Father and of the Sonne , and formeth figureth frameth and Imageth all . 43. As the Ayr goeth forth from the power of the Sun and Stars , and moveth in this world , and causeth that all creatures are generated , and that the Grasse Herbs and Trees spring and grow ; and causeth all whatsoever is in this world to be : 44. So the Holy Ghost goeth forth from the Father and the Sonne , and moveth or acteth , formeth or frameth and Imageth all that is in the whole God. 45. All growing or vegetation and forms in the Father arise and spring up moving in the Holy Ghost ; therefore there is but ONE only GOD , and three distinct Persons in one divine Being , Essence or substance . 46. Now if a Man should say , the Sonne of God were an Image , circumscriptive or measureable like the sun , then the Three Persons would onely be in that place where the Sonne is , and his splendor or shining would be without or beyond him , and as gone forth from the Sonne , and the Father would be One , onely Externally without or besides the Sonne , and then the power of the Father , which would be afar off , and wide distant from the Sonne , would not generate the Sonne and Holy Ghost , externally without and beyond the Angelical Gates ; and so there would be an un-almighty Being , Externally without or besides this place of the Sonne ; and moreover the Father would be a Circumscribed or measurable Being . 47. Which is not so : but rhe Father every where generateth the Sonne out of all his powers , and the Holy Ghost goeth every where forth from the Father and the Sonne , and so there is but ONE onely God in one Being with three distinct Persons . 48. Of which you have a similitude in the pretious Gold-Oar or a Gold-Stone , unseparated . First there is the matter , that is , the Salitter and Mercurius , which is the Mother or the whole stone , which generateth the Gold every where in the whole Stone , and in the Gold is the glorious power or vertue of the Stone . 49. Now the Salitter and Mercurius signifie the Father , the Gold signifieth the Sonne , and the power or vertue signifies the Holy Ghost : in such a manner also is the Ternarie in the holy Trinity onely , that all moveth and goeth forth therein universally . 50. Men find also in a Gold stone a little bit of it in some place wherein there is more and purer Gold , then in another not discerned , though there is Gold in the whole stone or Oare . 51. Thus also is the Place or Space in the Center or midst of the Angelical Gates a more pleasant , more gracious amiable and blessed Place , to the Father , wherein his Sonne and Heart is generated in the most richly and fully loving manner , and wherein the Holy Ghost goeth forth from the Father and the Sonne , in the most richly and fully loving manner . 52. Thus you have the right ground of this mystery , and you ought not to think , that the Sonne of God was generated of the Father , at once at a certain time , as one that hath a beginning , and that he standeth now as a King , and will be worshipped . 53. No ; this were not an Eternal Sonne , but one that had a beginning , and were under beneath or inferiour to the Father , that had generated him . 54. Neither would he be all-knowing , for he could not know how it was before his Father had generated him . 55. But the Sonne is allwayes generated continually from eternity unto eternity , and reshineth alwayes continually from eternity , into the powers of the Father again , whereby the powers of the Father are alwayes from Eternity to Eternity continually impregnated with the Sonne , and generateth him continually . 56. Out of which , the Holy Ghost continually Existeth from eternity to eternity , and so continually from eternity to eternity goeth forth from the Father and the Sonne , and hath neither Beginning nor End. 57. And this Being , is not onely so , in one place of the Father , but every where , in the whole Father , who hath neither beginning nor end ; into which , no creature can reach with its Senses or thoughts . Of the Nativity or Geniture of an Angelical Kings , and how they came to be . 58. [ This also is more fundamentally described in the * Second and † Third Book . ] 59. The Person or Body of a King of Angels is generated out of all the qualities and out of all the powers of his whole Kingdom , through the moving boyling spirit of God , and therefore such a one is their King , in that his power reacheth into all the Angels of his whole Kingdom , and he is the Head or Throne-Angel . And such a one was Lord Lucifer also , before his fall . [ 60. And this also is more fundamentally described in our second and third book ; viz. in The three Principles of the Divine Being ; And in the Threefold Life of Man. Of the Ground or Foundation and Mystery . 61. If a man will find out the mystery , and deepest Ground ; he must diligently and exactly view and consider the Creation of this world , the Government or Dominion and order or Ordinance , as also the Qualities , of the stars , and the elements . 62. And although these are of a corrupted and twofold Being , which is not living nor hath understanding : for it is but the corrupt Salitter and Mercurius , in which King Lucifer kept House , wherein is both Evil and Good , though it be indeed the reall power of God , which before its corruption was bright and pure , as now it is , in Heaven . 63. This power of the Stars and Elements , did the Creator , after the horrible fall of Lucifers Kingdome , frame and put into such order again , as the Kingdome of the Angels stood in , in the Divine pomp , before his fall . 64. Only thou must not think , that the Angelical Kingdom with its creatures , were so rolled wheeled and tur●'d round about , as now the Stars are , which are only powers , and in regard of the birth or geniture of this world are thus wheeled or turn'd about , whose birth or geniture standeth in the moving boyling anguish in Evil and Good , in Corruption and Redemption , till the End of this enumeration , or the Last Day . Now Observe . 65. The Sun standeth in the Center or Midst of the Deep , and is the light or heart which proceeded out of all stars : For when the Salitter and Mercurius , before the Creation of the world , in the Kingdome of Lucifer became thin or dim and bad qualified one with the other : then God extracted the Heart out of all the powers , and made the Sun thereof . 66. And therefore the Sun is the most shining and brightest of all , and re-enlighteneth all the starres again , all the stars work in its Power , and it self hath the power of all the stars , it kindleth all the powers of the stars with its splendour and heat , and so every Star receiveth from the Sun , according to its power and condition , or Kind . 67. Thus also is the Frame and Constitution of the Angelical Kingdom : The Sun signifieth the Supreamest Throne-Angel , the Cherubin or King , in an Angelical Kingdom : such a one as Lord Lucifer also was , before his fall : He had his seat in the Center or Midst of his Kingdom , and raigned by his power in all his Angels . 68. As the Sun ruleth in all the powers of this world in the Salitter and Mercurius , that is in softnesse and hardnesse , in sweetnesse and ●owrnesse , in bitternesse and astringency , in heat and cold , in Ayr and Water . 69. As is apparent in Winter , when there is so hard Cold or Frost , that the water becometh Ice ; though the Sun shineth somewhat warm through all the cold frost , yet for all its beams by which it shineth on them , it freezeth into Snow and Ice . 70. But here I will shew thee the right Mystery . Behold ; the Sun is the Heart of all powers in this world , and is compacted framed or composed out of all the powers of the stars , it re-enlightneth all the stars , and all the powers in this world again , and all powers grow active operative or qualifying in its Power . 71. [ Understand it Magically : for it is a Mirrour Looking-Glasse or Similitude of the Eternall world : ] 72. As the Father generateth his Sonne , that is , his Heart or light , out of all his powers , and that light which is the Sonne , generateth the life in all the powers of the Father , so that in the same light , in the Fathers powers goeth forth all manner of growing vegetation springing , Ornaments and Joy : of such a condition is the Kingdom of Angels , all , according to the Similitude and Being of God , 73. A Cherubim or Leader of a Kingdom of Angels , is the Fountain or Heart of his whole Kingdom , and is made out of all the powers , out of which his Angels are made , and is the most powerfull and brightest of them all . 74. [ The Angelical King is the Center or fountain : as Adams Soul is the Beginning and Center of all soules , and , As ; from the Place of the Sun was created and generated the Planetick wheel or Sphear , wherein each Star is desirous of the Splendor and Power of the Sun ; so the Angels are desirous of their Cherubim or Prince : all according to God and to his Similitude . 75. For the Creatour hath extracted the heart out of the Salitter and Mercurius of the Divine powers . Understand he hath composed it by the Fiat , viz. the Center of Nature . ] 76. And hath formed out of that the Cherubim or King , that he might presse or penetrate again with his power into all the Angels , and affect them all , with his power . 77. As the Sun with its power presseth into all the Stars , and affecteth them all ; or as the power of God the Son , presseth into all the powers of God the Father , whereby they are all affected , wherein the Birth or Geniture of the heavenly Joyfulnesse springeth up . 78. In this form condition and manner it is also with the Angels . All the Angels of one Kingdome , signifie , the many and various powers of God the Father ; the Angelical King , signifieth , the Sonne of the Father , or the Heart out of the powers of the Father ; out of which the Angels are made ; The Exit out of the King of Angels , or his going forth into his Angels , or his affecting of his Angels , signifieth God the Holy Ghost . 79. And as the Holy Ghost goeth forth from the Father and the Sonne , and affecteth all the powers of the Father , as also all heavenly fruits and forms , from whence all hath its rising , and wherein the heavenly joyfulnesse doth consist : 80. Just in such a manner is the operation or power of a Cherubim or Throne-Angel , which worketh or operateth in all his Angels , as the Sonne and Holy Ghost operateth in all the powers of the Father ; or as the Sun operateth in all the powers of the Stars . 81. Whereby all Angels obtain the will of the Throne-Angel , and are all obedient to him ; for they all work in his power which is in them all . 82. For they are the Members of his body : as all the powers of the Father , are Members of the Sonne , and he is their Heart : and as all heavenly forms and fruits are Members of the Holy Ghost , and he their heart , in whom they rise up . 83. Or as the Sun is the heart of all the stars , and all stars are Members of the Sun , and work one among another as one Star , and yet the Sun is the Heart therein , though indeed there are many and various powers yet all worketh in the power of the Sun ; and all hath its Life from the Power of the Sun. Look on what you please ; be it in * Animals , Metals , or † Vegetables , of the Earth . The Eighth Chapter . Of the whole Corpus or Body of an Angelical Kingdome . The Great Mysterie . 1. THe Angelical Kingdoms are throughout formed according to the Divine Being , and they have no other form or Condition , then the Divine Being hath in its Trinitie . 2. Onely this is the difference ; that their Bodies are creatures , which have a Beginning and End , and that the Kingdom , where their Locality habitation or Court is , is not their corporeal propriety or proper own , having it for their Natural right , as they have their bodies for a Natural right . 3. But the Kingdom belongs to God the Father , who hath made it out of his powers , and he may set it and dispose it which way he pleaseth ; otherwise their Body is made according to all , and out of all , the powers of the Father . 4. And their power generateth the light and knowledge in them : and as God generateth his Sonne out of all his powers ; also as the Holy Ghost goeth forth out of all the powers of the Father and the Sonne : so also in an Angel the Spirit goeth forth from their Heart , from their light , and from all their powers . Now Observe : 5. As the condition and constitution of an Angel is in his Corporeal Body , with all the Members thereof ; such is the condition of a whole Kingdom , which together is as it were one Angel. 6. If a man rightly considereth all circumstances , he will find , that the whole government in its locality circumference or Region in a Kingdom , is of the same Condition or Constitution as the body of an Angel is , or as the Holy Trinity . Observe here the Depth . 7. All power is in God the Father , and he is the fountain of all powers in his Deep ; in Him is Light and Darknesse , Ayr and Water , Heat and Cold , Hard and Soft , Thick and Thin , Sound and Tone , Sweet and Soure , Bitter and Astringent , and that , which I cannot number or rehearse . 8. Onely I conceive of it in my Body , for That is originally from Adam to this time made out of all powers , and according to the Image of God. 9. But here thou must not think , that the powers in God the Father are in such wise , or qualifie in such a corrupt manner and kind , as in man , which Lord Lucifer hath so brough● to passe ; but it is all very lovely pleasant delicious and joyfull , very Gentle and Meek or Mild. 10. First there is the Light : ( as I may naturally compare or resemble it ) like the light of the Sun , but not so intolerable ; as the light of the Sun is intolerable to our corrupted perished Eyes , but very lovely pleasant and delightful an Aspect or Glance of Love. 11. But the darknesse is hidden in the Center of the light , that is , when a creature is made out of the power of the light , and would move and boyl higher and faster in that light then God Himself doth ; then that light would go out and be extinguished in that Creature . 12. [ Understand , the Creature kindleth the fire , if its spirit elevateth it self beyond the Humility that is from Love : Read the Second and Third Book , viz. the Three Principles , and the Three-fold Life of Man. ] 13. And instead of Light it hath darknesse , and therein the Creature is sensible by experience , that there is a darknesse , hidden in the Center . 14. As when a man kindleth a Wax Candle , it giveth Light , but when it is put out , then is the Snuffe or Candle , darknesse : Thus also the light shineth from all the powers of the Father : but when the powers are perished or corrupted , then the light is extinguished , and the powers would remain in darknesse , as is apparant by Lucifer . 15. The Ayr also is not of such a kind in God , but is a lovely pleasant still breath or voyce blowing or moving ; that is ; The exit going forth , or moving , of the powers , is the original of the Ayr , in which the Holy Ghost riseth up . 16. Neither is the water of such a kind in God , but it is the source or fountain in the powers , not of an elementary kind , as in this world ; if I should liken it to any thing , I must liken it to the Sap or Juyce in an Apple , but very bright and lightsome like Heaven , which is the Spirit of all powers . 17. It is Lord Lucifer which hath thus spoiled it , that it rageth and raveth so in this world , which so runneth and floweth and is so thick and dark , and moreover if it runneth not it becometh stinking ; of which I shall treat more largely , when I shall write of the Creation . 18. The Heat is in God a most lovely pleasant soft gentle mild meek warmth , an exit or going forth of light , which expandeth it self rising up from the light , wherein the source or fountain of Love Springeth up . 19. The Cold also in God is not of such a kind , but is a cooling or refreshing of the Heat , a mollifying or allaying of the Spirit , a rising up boyling or moving of the Spirit . Note here the Depth . 20. God saith in Moses , when he gave the Law to the children of Israel ; I am an angry jealous God to those , that hate me : afterward he calls himself also , a merciful God to them that fear him , Exod. 20. 5 , 6. Deut. 5. 9 , 10. Question . 21. Now the Question is : What is the wrath of God , in Heaven ? And whether God be angry in himself ? or how is God moved to Anger ? Answer . Here there are chiefly Seven sorts of Qualities or Circumstances to be observed . I. Of the First Species or Circumstance . 22. First there is in the Divine power hidden in Secret , the astringent Quality , which is a Quality of the Kernel Pith or hidden Being , a sharp compaction or penetration in the Salitter very sharp and harsh or astringent , which generates hardnesse and also coldnesse ; and when that heat is kindled , it generateth a sharpnesse like to Salt. 23. This is one Species or source of wrath in the Divine Salitter , and when this source is kindled , which may be done by great motion or elevation , touching or stirring , then the astringent causeth , or qualifieth in , great coldnesse , which is very sharp , like to Salt , very hard binding knitting and attracting together like a Stone . 24. But in the heavenly Pomp or State it is not so elevating ; for it doth not elevate it self , neither doth it kindle it self ; Onely , King Lucifer hath kindled this quality in his Kingdom , through his Elevation and Pride , whence this quality is burning even till the Last Day . 25. And by this now , in the Creation of this world , the Stars and the Elements , as also the Creatures tremble and burn , out of which existeth also the House of Death and of Hell , also an Eternal Base loathsome Habitation for the Kingdom of Lucifer and for all wicked Men. 26. This Quality generateth in the heavenly Pomp , the sharpnesse of the spirit , out of which , and whereby , the creaturely Being is so formed or constituted , that a heavenly Body may be framed , as also all manner of colours , forms and sprouts or vegetation . 27. For it is the contraction compacting or Imaging of a thing , and therefore it is the first Quality , and a beginning of the Angelical Creatures , and of all Images or figurations which are in Heaven , and which are in this world , and all whatsoever can be named or expressed . 28. But if it be kindled through elevation , which those creatures onely can do in their own Kingdome , which are created out of the Divine Salitter , then it is a burning source-vein of the wrath of God. 29. For it is one of the seven Spirits of God , in whose power standeth the Divine Being in the whole or total Divine Power and heavenly Pomp. 30. And so if it be kindled , then it is a fierce source of wrath , and a beginning of hell , and a torment and woe of the hellish fire , also a quality of darknesse ; for the Divine Love , and also the Divine Light are extinguished therein . 31. [ It is a Key , which locketh in to the Chamber of Death , and generateth Death , from whence proceedeth Earth , stones , and all hard things . ] II. Of the Second Species or Circumstance . 32. The Second Quality or Second Spirit of God in the Divine Salitter , or in the Divine power , is the sweet quality , which worketh in the astringent , and mitigateth the astringent , so that it is altogether lovely pleasant and mild or meek . 33. For it is the overcoming of the astringent quality , and is the very source or fountain of the Mercy of God , which overcometh the wrath , whereby the astringent harsh source is mollified , and Gods Mercy riseth up . 34. Of this you have a Similitude in an Apple , which at first is astringent harsh or choaky , but when the sweet quality forceth and overcometh it , then it is very soft lovely and pleasant to eat : and thus it is also in the Divine power . 35. For when Men speak of the mercy of God the Father , they speak of his power , of his fountain spirits of the qualities , which are in the Salitter out of which his most richly loving Heart or Sonne is generated . Observe here . 36. The astringent or harsh Quality is the Heart Pith or Kernel in the Divine power , the contraction compaction or imaging forming or impression ; for it is the sharpnesse and cold , as is seen , that the harsh astringent cold dryeth the water , and maketh it sharp Ice . 37. And the sweet Quality is the allaying or warming , whereby the harsh or astringent and cold quality becometh thin and soft , whence the water taketh its original . 38. Thus the astringent quality is , and is called the Heart ; and the sweet , is called Barm , or Warm , or softening or mitiga●ing : and they are the two Qualities , out of which the Heart or the Sonne of God is generated . 39. For the astringent or harsh quality , in its stock or kernel when it qualifieth or operateth in its own Power , is a Darknesse : And the sweet Quality , in its own power is a moving boyling warming and rising Light , a source or fountain of meeknesse and well-doing . 40. But while both of them qualifie or operate one in another , in the Divine power ; as if they were but one power , they are a meek mild lovely pleasant merciful qualifying . 41. And these two Qualities are two of the spirits of God among the Seven qualifying or fountain-Spirits in the Divine power . 42. Whereof you have an Image in the Revelation of John : Apocalypse , Chap. 1. where he seeth seven Golden Candlesticks or Lights before the Sonne of God , which signifie the seven spirits of God , which shine in great clarity brightnesse or lustre before the Sonne of God , out of which the Sonne of God is continually generated from eternity to eternity , and is the Heart of the seven Spirits of God , which I will here describe in order one after another . 43. You must here elevate your sense or mind in the Spirit , if you intend to understand and apprehend it : Or else in your own sense or mind you will be an astringent hard blind Stock . III. Of the Third Circumstance or Species . 44. The Third Quality or the Third Spirit of God , in the Fathers power , is the bitter quality ; which is a penetrating or forcing of the sweet and astringent or harsh Quality , which is trembling , penetrating , and rising up . Observe here : 45. The astringent or harsh quality is the kernel or stock , or soure or attractive , and the sweet is the light mollifying and softning , and the bitter is penetrating or triumphing ; which riseth up and triumpheth in the astringent or harsh and sweet quality . 46. This is the source of joy , or the cause of the laughing elevating Joy , whereby a thing trembleth and Jubilateth for Joy ; whence the heavenly joy existeth . 47. Moreover , it is the Imaging or forming of all sorts of Red colours in its own quality : in the sweet it Imageth or formeth all sorts of White and Blew : in the astringent or harsh and soure , it formeth all sorts of Green Dusky and mix'd colours , with all manner of forms or Figures and Smells . 48. The bitter quality is the first spirit , whence the life becometh stirring , from whence mobility taketh its original , and is well called Cor or the Heart , for it is the trembling shivering elevating penetrating spirit , a triumphing , or Joy , an elevating source of laughing , in the sweet quality the bitter is mollified , so that it becometh very richly loving and Joyfull . 49. But if it be moved , elevated and kindled too much , then it kindleth the sweet and astringent or harsh quality , and is like a tearing , stinging and Burning Poyson , as when a man is tormented with a raging plague-sore , which maketh him cry out for woe and misery . 50. This quality in the Divine power , when it is kindled , is the spirit of the Zealous or Jealous and bitter wrath of God , which is unquenchable , as may be seen by the Legions of Lucifer . 51. Yet further , this quality , when it is kindled , is the bitter hellish fire , which putteth out the Light , turning the sweet quality into a Stinck , causing a sharpnesse and tearing , a hardnesse and coldnesse , in the astringent or harsh quality . 52. In the sowre quality it causeth a ranknesse and brittlenesse , a stinck , misery , a house of mourning , a house of darknesse , of Death and of Hell , an End of Joy , which therein can no more be thought upon : for it cannot be quieted , or stilled by any thing , nor can be enlightned again by any thing , but the dark , astringent or harsh , stinking , sowre , torn , bitter fierce quality riseth up to all Eternity . Now Observe : 53. In these three Species or Qualities standeth the Corporeal Being , or the Creatural Being of all Creatures in heaven and in this world , whether it be Angel , or Man , Beast , or Fowl , or Vegetable , of a heavenly or earthly form , quality , and kind , as also all colours and forms . 54. Briefly , whatsoever Imageth it self , standeth in the power and authority of these three head Qualities , and is formed by them , and also is formed out of its own power . 55. First the astringent and sowr quality is a Body or source , which attracteth the sweet power , and the cold in the astringent or harsh quality maketh it Dry. 56. For the sweet quality is the heart of the water , for it is thin and light or bright , and is like Heaven : and the bitter quality maketh it separable or distinct , so that the powers form themselves into Members , and causeth mobility in the Body . 57. And when the sweet quality is dryed , then it is a Corpus or Body , which is perfect , but wanting Reason . 58. And the Bitter quality penetrateth into the Body , into the astringent sowre and sweet quality , and frameth all sorts of Colours according to that quality which the Body is most eagerly inclined to , or to that quality which is strongest in the Body : according to that the bitter quality frameth the Body with its colours , and according to that quality the creature hath her greatest impulse and inclination , motion , boyling and will. IIII. Of the Fourth Circumstance or Species . 59. The fourth Quality , or the fourth fountain-Spirit in the Divine power of God the Father is the Heat , which is the true Beginning of life , and also the true Spirit of Life . 60. The astringent or harsh , sowre , and sweet , quality is the Salitter , which belongeth to the Body , out of which the Body is framed . 61. For coldnesse and hardnesse standeth in the astringent quality , and is a contraction and Drying ; and in the sweet quality standeth the water , and the light or shiningnesse , and the whole matter of the Body . 62. And the bitter quality is the separation and forming , and the Heat is the Spirit or the kindling of the life , whereby the Spirit existeth in the Body , which springeth or moveth in the whole Body , and shineth out from the Body ; also maketh the living motion in all the qualities of the Body . 63. Two things are chiefly to be eyed in all the qualities : if you look upon a Body , you see first the Stock Pith or the Kernel of all the qualities , which is framed or Composed out of all the qualities : for to the Body belong the astringent or harsh , soure , sweet , bitter and hot qualities ; These qualities being dryed together , make the Body or Stock . The Great Mysterie of the Spirit . 64. Now these Qualities are mix'd in the Body , as if they were all but one quality ; and yet each quality moveth or boyleth in its own power , and so goeth forth . 65. Each quality goeth forth from it self into the other , and toucheth or stirreth the other , that is , it affecteth the other , whereby the other qualities get the will of this ; that is , they prove the sharpnesse and spirit of this quality , as to what is in it , and alwaies mix with it continually . 66. Now the astringent or harsh quality together with the sowre , alwaies contract or attract the other qualities together , and so apprehend and retain the Body , and Dry it . 67. For it dryeth all the other powers , and retaineth them all through its infection or influence , and the sweet softneth and moistneth all the other , and so blendeth and tempereth it self with all the other , whereby they become daintily pleasant and mild or soft . 68. And the bitter maketh all the other stirring and moveable , and parteth or distinguisheth them into members ; so that every member in this tempering obtaineth the fountain of all the powers , whence mobility existeth . 69. And the Heat kindleth all the qualities , out of which the light riseth up and expandeth it self aloft in all the qualities , so that the one seeth the other : for when the Heat worketh in the sweet Moisture , then it generateth the Light in all the Qualities , so that the one seeth the other . 70. From whence the Senses and Thoughts exist , so that the one quality seeth the other , which is also in it and tempered with it self , and proveth it with its sharpnesse , so that it becometh to be a will , which in the Body riseth up in the first fountain source or well-spring in the astringent or harsh quality . 71. And there the bitter quality penetrateth in the heat through the astringent , and the sweet in the water letteth it easily or Gently through ; and there the bitter in the heat goeth through the sweet water forth from the Body , and maketh two open Gates , which are the Eyes , the first Sense , or Sensibility . 72. You have an example and type or resemblance of this ; If you behold and consider this world , especially the Earth , which is of the kind and Condition of all qualities , and all manner of figures or shapes are formed and Imaged therein . 73. First the astringent quality is therein , which attracteth the Salitter together , and fixeth or maketh the Earth firm and compact , so that it cometh to be a solid Body , which holds together and doth not break asunder , and Imageth or frameth or formeth therein all manner of Bodies , according to the kind of each quality , viz. all manner of Stones and Oares of Minerals , and all manner of Roots , according to the condition or kind of each quality . 74. Now when that is Imaged or formed , there it lyeth as a corporeal springing boyling mobility , for it moveth or boyleth thorough , and in the bitter quality , in it self , as in its own Imaged formed or framed Body : But hath as yet no life to growing vegetation springing or spreading abroad without the Heat , which is the * Spirit of Nature . 75. But when the heat of the Sun shineth upon the Earth , then there spring and grow in the Earth all manner of Images or Figures of Oares or Minerals , Herbs , Roots and Worms , and all whatsoever is therein . Understand this aright : 76. The heat of the Sun kindleth , in the earth , the sweet quality of water , in all Imaged or framed figures : and then through the heat the light cometh to be in the sweet water , and that enlightneth the astringent , sowre , and bitter , qualities , so that they see in or by the light : and in that seeing the one riseth up into the other , and proveth the other ; that is , in that seeing , the one tasteth of the others sharpnesse , from whence cometh the Taste . 77. And when the sweet quality tasteth the Taste of the bitter quality , it * caggs at it , and giveth back even as a man when he tasteth astringent harsh or bitter Gall , he openeth both the † Gummes of his Pallate in his Mouth in his * Cagging , and wideneth his Pallate more then it is of it self ; and just so doth the sweet Quality against the Bitter . 78. And when the sweet quality thus stretcheth or wideneth it self , and retireth from the bitter , then the astringent alwayes presseth after it , and would also fain taste of the sweet ; and alwaies maketh the Body that is behind it , and in it , to be Dry : for the sweet quality is the Mother of the water , and is very meek mild soft and Gentle. 79. Now when the astringent or harsh and bitter quality get their light from the Heat , then they see the sweet quality , and taste of its sweet water , and then they continually make haste after the sweet water , and drink it up , for they are very Hard , rough , and thirsty , and the Heat dryeth them quite up . 80. And the sweet quality alwaies flyeth from the Bitter and Astringent , and stretcheth its * Pallate alwayes wider , and the Bitter and astringent continually hasten after the sweet , and refresh themselves from the sweet , and dry up the Body . 81. Thus is the true Springing or vegetation in Nature , be it in Man , Beasts , Wood , Herbs ▪ or Stones . Now observe the End of Nature in this World. 82. When the sweet quality thus flyeth from the bitter , sowre and astringent , then the astringent and bitter make all the haste they can after it , as their best treasure ; and the sweet presseth vehemently from them , and striveth so much , that it driveth and Penetrateth through the astringent or harsh quality , and rends the Body , and goeth forth from the Body , out above the earth , and hasteneth so fast , till a long stalk groweth up . 83. And then the heat above the earth presseth upon the stalk , and so the bitter quality is then kindled by the Heat , and * it receiveth a repulse from the Heat , so that it is terrified , and the astringent quality dryeth it . 84. And therein the astringent , the sweet , the bitter , and the Heat , struggle together , and the astringent quality in its coldnesse continually maketh its drinesse , and so the sweet withdraweth on the sides , and the other hasten after it . 85. But when it seeth that it is like to be taken or captivated , the bitter quality from within pressing so hard upon it , and the heat from without pressing upon it also , it maketh the bitter , fervent , or burning , and inflameth it , and there it leapeth , springing up through the astringent quality , and riseth up again aloft , so there cometh to be a hard knot behind it in that place , where the struggling was , and the knot gets a Hole or Orifice . 86. But when the sweet quality leapeth or springeth up through the knot , then the bitter quality had so much affected or wrought upon it , that it was all in a trembling ; and as soon as it cometh above the knot , it suddenly stretcheth it self forth on all sides , striving to flie from the bitter quality : and in that stretching forth , its Body keepeth hallow in the middle , and in the trembling leaping or springing up through the knot , it still gets more Stalk or leaves , and now is frolick or cheerly that it hath escaped the Battle . 87. And so when the heat from without , thus presseth upon the stalk , then the qualities become kindled in the stalk , and presse through the stalk , and so become affected or wrought upon in the external light of the Sun , and generate colours in the stalk , according to the kind of its quality . 88. But so long as the Sweet water is in the stalk , the stalk retaineth its greenish colour according to the kind of the sweet quality . 89. And such matters the qualities alwaies bring to passe with the heat in the stalk , and the stalk alwayes groweth further , and alwayes one Storm or assault is held after another , whereby the stalk alwayes getteth more knots , and still spreadeth forth its branches further and further . 90. In the mean while , the heat from without alwayes dryeth the sweet water in the stalk , and the stalk alwaies is smaller at the Top ; the higher it groweth , the smaller it is , growing on so long , till it can escape or run no further . 91. And then the sweet quality yieldeth to be taken captive , and so the bitter , sowre , sweet , and astringent , do raign joyntly together , and the sweet stretcheth it self a little forth , but it can escape no more , for it is captivated or caught . 92. And then from all the qualities , which are in the Body , there groweth a Bud or Head , and there is a new Body in the Bud or head , and is formed or figured answerable or like to the first Root in the Earth , onely now it gets another more subtile form . 93. And then the sweet quality extends it self Gently or mildly , and there grow little subtile leaves in the Head which are of the kind of all the qualities , and then the sweet water is as it were a pregnant woman new with child , having conceived the Seed , and it alwaies presseth onward , till it openeth the Head. 94. And then also it presseth forth in little leaves , like a woman which is in travel and bringing forth , but the little Leaves or Blossoms have no more its colour and form , but the form of all the Qualities : for now the sweet quality must bring forth the children of the other Qualities . 95. And when this sweet Mother hath brought forth the Fair , Green , Blew , White , Red , and Yellow , Flowers Blossoms or Children , then she groweth quite weary , and cannot long nourish or Nurse these children , neither can she have them long , seeing they are but her step-children , which are very tender . 96. And so when the outward heat presseth upon these tender children , all the qualities in the children cannot be kindled , for the Spirit of Life qualifieth or floweth in them . 97. And seeing they are too weak for this strong Spirit , and cannot elevate themselves , they yeeld or surrender their Noble power , and that smells so lovely and with so pleasant a savour , that it rejoyceth the very Heart , and maketh it Laugh : but they must wither and fall off , because they are too tender for this Spirit . 98. For the Spirit draweth from the Head or Bud into the Blossoms , and the Head or Bud is formed according to the kind of all the Qualities ; the astringent quality attracteth or collecteth the Body of the Bud or Head , and the sweet quality softneth it and spreadeth it abroad , and the Bitter quality parteth or distinguisheth the matter into Members , and the Heat is the living spirit therein . 99. Now all the qualities labour or work therein , and bring forth their fruit or children , and every child is qualified or conditioned according to the kind and property of all the Qualities . 100. This they drive and act so long till all the matter be quite dryed , till the sweet quality or sweet water be dryed up , and then the fruit falls off , and the stalk dryeth also and falleth down . And this is the end of Nature in this World. 101. Concerning this , much higher things are to be written , which you will find concerning the Creation of this world : this is only brought in for a Similitude , and described in the briefest manner . 102. Now the other form or kind of Qualities or of the Divine Powers , or of the Seven Spirits of God , are especially to be observed or known by the Instance or Example of Heat . 103. First there is the ground , or the corporeall Being , although in the Deity or in the Creatures either , it hath no peculiar or several Body , but all the Qualities are in one another as One , however the operation of every quality is perceived in particular and severally . 104. Now in the Body or fountain is the Heat , which generateth the fire , which is a form or kind of thing which a man can search into , and out of the heat goeth the light through all the Spirits and Qualities ; and the light is the living Spirit , which a man cannot search into . 105. Bnt a man can search into its will , and know what it willeth , or how it is : for it proceedeth in the sweet quality , and the Light riseth up in the sweet Quality in the sweet water , and not in the other qualities . 106. For Example ; thou canst kindle all things in this world , and so make them give light and burn , if the sweet Quality have the predominancy in it ; and where the other qualities are predominant in it , thou canst not kindle that : And though thou mayest bring Heat into it , yet thou canst not bring the Spirit into it , to make it give light : therefore all qualities , are the children of the sweet quality , or of the sweet water , because the spirit riseth up onely in the water . 108. Art thou a rational Man , in whom is the Spirit and understanding , then look all about in the world , for there thou wilt find it thus . 109. Thou canst kindle wood , that it give light , for the water is chief upper Regent or predominant therein ; so likewise in all sorts of Herbs on Earth , wherein the sweet water is predominant . 110. Thou canst not kindle light in a stone , because the astringent or harsh Quality is chief or predominant therein : neither canst thou kindle light in Earth , unlesse the other qualities be first vanquished and boyled out of it , which is seen in the Gun-powder , which yet is but a flash or a spirit of terrour , wherein the Devil in the Anger of God representeth himself , which I will describe and demonstrate , more largely in another place . Objection . 111. But thou wilt say ; That a man cannot kindle the water to make it give light . Answer . Yes , Dear Man. Here lyeth or sticketh the mystery . The wood which thou kindlest , is not very Fire , but a Dark or Opake stock , onely the fire and light taketh their original from thence . 112. But thou must understand this , concerning the sweet quality of the water , and not concerning the stick or block ; but it is to be understood concering the * Unctuositie or fatnesse which is the spirit therein . 113. Now , in the Elementary water on earth , the sweetnesse is not the Chief , or Upper Regent , but the astringent , bitter , and sowre quality ; else the water were not mortale , but were as that water is , out of which Heaven is created . 114. And that I will demonstrate to thee thus , viz. that the astringent , sowre and bitter Quality is predominant in the Elementary water on Earth . 115. Take Rie , Wheat , Barley , Oates , or what you will , wherein the sweet quality is predominant , soak or steep it in the Elementary water , afterward Distill it , then the sweet quality will take away the predominancy from the other , and afterward kindle that water , and then you will see the spirit , which is remaining in the water of the † unctuousnesse or fatnesse of the Corn , which did overcome the water . 116. This thou seest also in Flesh : the flesh neither burneth nor shineth , or giveth Light , but its * Fat burneth and shineth or giveth Light. Question . 117. Thou mayst perhaps ask : How comes that to passe ; or , In what manner is it so ? Answer . 118. Behold ; in Flesh , the astringent , sowre and bitter quality is predominant ; and in the fat , the sweetnesse is chief and predominant ; Therefore fat creatures are alwaies Merrier and frolicker then the lean , because the sweet Spirit floweth more abundantly in them then in the Lean. 119. For the light of Nature , which is the Spirit of life , shineth more in them , then in the lean : For in that Light in the sweet quality , standeth the tryumphing or the Joy , for the astringent or harsh and bitter quality triumph therein , for they rejoyce that they are refresh'd , fed , given to drink , and enlightned from the sweet and light quality . 120. For in the astringent or harsh quality there is no life , but an astringent cold hard Death ; and in the bitter quality there is no Light , but a dark , bitter , and raging Pain , a house of Trembling Horrour and fierce wrathful fearful Misery . 121. Therefore when they are Guests feasting at the sweet and Light quality , then are they affected , and pleasant , very joyful and triumphing in the Creature . 122. And therefore no Lean creature is merry , unlesse it be so that Heat be predominant therein : that is , though it be Lean , and hath little of the fat , or oyl in it ; yet perhaps sweetnesse is very abundant there . 123. On the other side , many Creatures have much fatnesse and yet are very Melancholy or sad ; which is , because their fatnesse is inclined to the condition of the Elementary water , wherein the astringent or harsh and bitter quality is somewhat strong . Of the Language of Nature . 124. Art thou a rational man , then Observe this ; the Spirit , which moveth on high aloft , from the heat , taketh its Exit , rising , and shining , in the sweet quality ; therefore the sweet qualities , is its friendly or kind will , and raigneth in meeknesse ; and meeknesse and humility are its proper House or Habitation . 125. And this is the Pith or Kernel of the Deity , and therefore IT is called GOTT , God , because it is sweet , meek , friendly and Bounteous or Good , GUTIG ; and therefore is IT called Barm-hertz-ig Warm-Heart-ed or Merciful , because its sweet quality riseth up in the astringent , sowre , and bitter qualities , and refresheth moistneth and enlightneth them , that they might not remain a dark valley . 126. For understand but thy † Mother Tongue aright ; thou hast as deep a Ground therein , as there is , in the Hebrew , or Latine : Though the Learned elevate themselves therein , like a proud arrogant * Bride ; it is no grat matter , their Art is now on the Lees , or bowed down to the Dust. 127. The Spirit sheweth and declareth , that yet before the End , many a Layman , will know and understand more , then now the Wittiest or Cunningest Doctors know : for the Gates of Heaven set open themselves , those that do not blind themselves , shall and will see it very well , the Bridegroom Crowneth his Bride . AMEN . BARM-HERTZ-IG . 128. Observe ! the word BARM - is chiefly formed upon thy Lips ; and when thou pronouncest BARM - then thou shuttest thy Mouth , and snarlest in the hinder part of the Mouth : and this is the Astringent quality , which environeth or incloseth the word ; that is , it figureth compacteth or contracteth the word together , that it becometh hard , or soundeth , and the Bitter quality separateth or cutteth or distinguisheth it . 129. That is , when thou pronouncest BAR , the last letter R snarleth , and murmureth like a trembling Breath , and thus doth the bitter quality which is a trembling . 130. Now the word BARM - is a dead word , void of understanding , so that no man understands what it meaneth : which signifieth , that the Two Qualities , Astringent , and Bitter , are a hard dark cold and Bitter Being , which have no Light in them : And therefore a man cannot understand their power without the Light. 131. But when a man saith BARM-HERTZ - , he fetcheth or presseth the second syllable out from the Deep of the Body , out from the Heart , for the right Spirit speaketh forth the word HEARTZ , which riseth up aloft from the heat of the Heart , in which the Light goeth forth and floweth . 132. Now Observe , when thou pronouncest BARM , then the two qualities , the astringent , and bitter , form frame or compact together the word BARM , very leisurely or slowly : for it is a long impotent feeble syllable , because of the weaknesse of the qualities . 133. But when thou pronouncest - HERTZ - then the spirit in the word - HERTZ - ( Heart ) goeth forth suddenly , like a flash of lightning , and giveth the † distinction and understanding of the word . 134. But when thou prnouncest - IG , then thou catchest or captivatest the spirit in the midst of the other two qualities , so that it must stay there and form the word . 135. And thus is the Divine power also ; the Astringent and Bitter quality , are the Salitter of the Divine Omnipotence , the sweet quality is the Pith or Kernel of the Barm-hertz-ig-keit , Warm-heart-ed-nesse or Merci-ful-nesse , according to which the whole Being with all the Powers , is called GOTT . GOD. 136. The heat is the Kernel of the Spirit , out of which the light goeth , and kindleth it self in the midst or Center of the sweet quality , and becometh captivated by the astringent and bitter quality , as in the midst or center wherein the Sonne of God is generated , and that is the very Hertz , Heart , of God. 137. And the Lights Flame or Flash ; which in the twinkling of an Eye or Moment , shineth into all the powers , even as the Sun doth in the whole world ; is the Holy Ghost , which goeth forth from the clarity or brightnesse of the Sonne of God , and is the flash of Lightning and sharpnesse : for the Sonne is generated in the midst or Center of the other qualities , and is catched by the other qualities . Understand this high thing , rightly . 138. When the Father speaketh or pronounceth the WORD , that is , generateth his Sonne , which is alwaies done for ever and Eternally : then that Word first taketh its Original in the astringent quality , therein it fixeth conceiveth or compacteth it self , and in the sweet quality , it taketh its fountain spring or source , and in the bitter quality it sharpeneth , and moveth it self , and in the heat it riseth up , and Kindleth the middle sweet fountain or source . 139. And now it burneth joyntly or equally alike in all the qualities of the kindled fire , and the fire burneth forth from the qualities : for all qualities burn , and that fire is one fire and not many several Fires . 149. And that fire is the very Sonne of God , which is thus generated alwaies from eternity to eternity : this I can demonstrate by the Heaven and the Earth , the Stars and the Elements , and by all the Creatures , Stones , Leaves and Grasse , yea in the Devill himself ; and that not with Dead slight unsignificant Arguments void of understanding , but with cleer quick living and invincible firm Arguments , even above , beyond , and to the Refutation of , all mens Reason convincingly and undeniably , and lastly in opposition against all the devills and the Gates of Hell ; and would do it here , if it would not take up too much room . 141. Yet it shall be treated of all along in this whole book in all the Articles and parts thereof ; but you shall find it more particularly in that part concerning the Creation of the Creatures , as also , conconcerning the Creation of Heaven and Earth and of all things , which will be fitter to be done then , and easier apprehended by the Reader . Now Observe : 142 , Out of that fire goeth the flash or the light , forth , and moveth or boyleth in all the powers , and hath or containeth the fountain and sharpnesse , of all the powers in it self : because it is generated , through the Sonne , out of all the powers of the Father , and so then it reciprocally maketh all the powers in the Father living and moving , and through that Spirit are all the Angels formed and Imaged out of the Fathers Powers . 143. And that Spirit preserveth and supporteth all , formeth all , all vegetation , colours and Creatures both in heaven and in this world , and above all the Heaven of Heavens . For the Birth or Geniture of the Holy Trinity above all is thus , and no otherwise , neither will it be otherwise in all Eternity . 144. But when the fire is Kindled in a Creature ; that is , when a Creature elevateth it self too high or too much , as Lucifer and his Legions did , then the light extinguisheth or goeth out , and the fierce wrathfull and hot source , the source of the hellish fire riseth up , that is , the Spirit of the fire riseth up in the fierce Quality . 145. Observe here the Circumstances , how this is done , or how it can come to be done . Therefore consider an Angel , is formed figured composed or compacted together out of all powers , as I have described it at large . 146. Now when he elevateth himself , he elevateth himself first in the astringent quality , which he gripeth close together , as a woman , which is in travel ; and presseth himself , whereby the hard quality becometh so hard and sharp , that the sweet water can force or prevail with it no more , and so can rise up no more meekly or mildly in the Creature ; but is captivated and dried up by the astringent quality , and changed into a hard , sharp fierce Coldnesse . 147. For it becometh too * empty and dry by the astringent contraction , and loseth its bright lustre , and its unctuosity , fatnesse or Oylinesse ( wherein the light Spirit riseth up , which is the Spirit of the Holy angelical and divine life ) becometh so hard compacted and pressed together by the astringent qualitie , whereby it is dried up like sweet dry Wood. 148. And so when the bitter quality riseth up in the exsiccated or dryed sweet quality , then cannot the sweetnesse mollifie it , and imbibe it with its sweet light-water , because it is dried up . 149. And there the bitter quality raveth and rageth , and seeketh for rest and food , and finds it not , and moveth or boyleth in the Body as a faint Poyson . 150. And now , when the heat kindleth the sweet quality , and would mitigate its heat in the sweet water , whence it riseth up , and shineth in the whole Body , there it finds nothing but a hard dry sweet source or quality , there is no sap , or moisture , it being quite exsiccated or dryed up , by the astringencie . 151. Then it kindleth the sweet source or quality with an intent to be refreshed , but there is no sapp left , only the sweet source or quality is now burning and glowing , even as a hard dryed or burnt stone , and can no more kindle its light , and so the whole Body remaineth now a Dark valley , in which there is nothing , but a fierce hard coldnesse in the astringent quality , and in the sweet , a hard glowing fire only , wherin the fierce Wrathful heat riseth up in all Eternity , and in the bitter quality there is a raving raging , stinging and burning . 152. And thus you have here the true description of an Expulsed Angel or Devill , as also the Cause thereof , and that not written in a similitude only , but in the Spirit , through that power , out of which all things are come to be . 153. O man ! behold thy self herein , look before thee , and behind thee , it is not in vain . 154. This great History or Action , how it came to passe , and how it went , you will find it at large , concerning the Fall of the Devill . V. Of the Fifth Circumstance or Species . 155. The Fifth Quality , or the fifth Spirit of God among the the Seven Spirits of God , in the Divine power of the Father ; is , the gracious amiable blessed friendly and joyful Love. 156. Now observe ; what the fountain of the gracious amiable blessed and friendly love of God is : Observe it exactly , for it is the very Pith Marrow or Kernel . 157. When the heat in the sweet quality riseth up , and kindleth the sweet source fountain or spring , then that fire burneth in the sweet quality : now seeing the sweet quality is a thin or transparent lovely pleasant sweet fountain or spring-water , it allayeth the heat , and quencheth the fire , and so there remaineth in the sweet fountain spring of the sweet water , only the joyful light . 158. And the heat is only a gentle soft warming , even as it is in a man , which is of a Sanguine Complexion , wherein also the heat is only a friendly cheerly warming , if the party liveth temperately , and keepeth a due Measure . 159. That friendly Courteous Love-Light-fire , goeth along in the sweet quality , and riseth up into the bitter and astringent quality , and so kindleth the bitter and astringent quality , feeding them with its sweet Love-sap , refreshing quickning and enlightning them , and making them living or lively , cheerfull and friendly . 160. And when the Light-love-power cometh at them , so that they taste thereof , and get its life ; O there is a friendly Meeting Saluting and Triumphing , a friendly wellcoming and great love , a most friendly and gracious amiable and blessed kissing and well relishing taste . 161. There the Bridegroom kisseth his Bride : O gracious amiable Blessednesse and great love ! how sweet art thou ? how friendly and Courteous art thou ? how pleasant and lovely is thy rellish and taste ? how ravishing sweetly dost thou smell ? O noble light , and bright glory , who can apprehend thy exceeding Beauty ! how comely adorned is thy love ? how curious and dainty are thy colours ? and All this Eternally ! who can expresse it ? 162. Or why , and what do I write● whose Tongue doth but stammer like a child , which is learning to speak ! with what shall I compare it ? or to what shall I liken it ? Shall I compare it with the love of this world : No , that is but a meer dark valley to it . 163. O Immense greatnesse ! I cannot compare thee with any thing , but only with the Resurrection from the Dead , there will the love-fire rise up again in US , and embrace Man courteously and friendly , and re-kindle again , our astringent bitter and cold dark and dead Quality , and embrace us most friendly . 164. O noble Guest ! O , why didst thou depart from us ! O fiercenesse wrath and astringency or severity , thou art the cause of it ! O fierce wrathfull Devil ! O , what hast thou done , who hast sunk down thy self and beautiful bright Angels , into darknesse ? woe , woe for Ever ! 165. O , was not the gracious amiable blessed and fair Love in thee , also ? O thou High and Lofty minded Devil ! why wouldst thou not be contented ! wert thou not a Cherubin ? and was there any thing so beautiful and bright in heaven as thou ? what didst thou seek for ? wouldst thou be the whole or Total God ? didst thou not know , that thou wert a Creature , and hadst not the Fan and Casting shovel in thy own hand , or Power ? 166. O , why do I pity thee , thou stinking Goat ? O , thou cursed stinking Devil ! how hast thou spoiled us ? how wilt thou excuse thy self ! What wilt thou Object to me ? Objection . 167. Thou Sayst , If thy Fall had not been ; Man would never have been thought of . Answer . O , thou Lying Devil ! Though that should be true ; yet the Salitter , out of which Man is made , which is also from eternity , as well as that , out of which thou art made , had stood in eternal Joy and Bright Glory , and had likewise risen up in God , and had tasted of the gracious amiable blessed love in the seven Spirits of God , and enjoyed the heavenly Joy ! 168. O thou lying Devil , stay but a little , the spirit will discover thy shame to thee , tarry but a little while longer , and thy pomp pride and Pageantry will be at an End. Stay , the Bow is bent , the Arrow will hit thee , and then whither wilt thou fall ? the place is ready provided and prepared , it wanteth only to be kindled , wilt thou bring fewel lustily to it , that thou be not frozen with cold ? thou wilt sweat very hard : dost thou suppose thou shalt obtain the light again ? No , but Hell fire . Smell to thy sweet Love , Guesse at it , what is that called ? Gehenna ; yes , that will be in love with thee , Eternally . 169. Woe , woe , poor miserable blinded Man , why sufferest thou the Devil to make thy Body and Soul so dark and blind ! O temporal Good , and the pleasure and voluptuousnesse of this life , thou Blind Whore , why doest thou go a wooing and whoring to the Devil . 170. O , Security ! the Devil watcheth for thee ! O , High-mindednesse , thou art a hellish Fire . O , Beauty Pomp or Bravery ! thou art a dark valley . O self-vindication or Vengeance ! thou art the fierce wrath of God! 171. O Man , why will the world be too narrow , for thee ! thou wilt needs have it all for thy self ; and if thou hadst it , thou wouldst not have Room enough ! O this is the Devils high-mindednesse , who fell out of Heaven into Hell. 172. O , Man ! Alas , O man ! why dost thou Dance with the Devil , who is thine enemy ? Art thou not afraid , that he will thrust thee into Hell ? why dost thou go on so securely ! Is it not a very narrow stick , on which thou Dancest : under that small narrow Bridge is Hell ! dost thou not see how high thou art , and how dangerously and desperately thou goest ? thou Dancest betwixt Heaven and Hell. 173. O thou blind Man ! how doth the Devil Mock at thee ! O , wherefore dost thou trouble heaven ! dost thou think thou shalt not have enough , in this world ? O , blind man ! is not Heaven and Earth thine ? nay God himself too ! What dost thou bring into this world , or what dost thou take along with thee at thy going out of it ? thou bringest an Angelical Garment into this world , and with thy wicked life thou turnest it into a Devils Mask or vizard . 174. O thou miserable Man ! Turn Convert , the heavenly Father hath stretched forth both his Arms , and calleth thee , do but Come , he will take thee into his Love : art thou not his child ? He doth Love thee : if he did hate thee , he must be at odds with himself : O no , it is not so : there is nothing in God , but a mercifull amiable love and Bright glory ! 175. O ye Watchmen of Israel ! why do ye sleep ? Awake from the sleep of whoredom , and dresse or trim your Lamps : the Bridegroom cometh , Sound your Trumpets . 176. O ye covetous stiffnecked and drunken Roysters ! how do you wooe and go a whoring after the covetous Devil ! Thus saith the LORD : Will ye not feed my people , which I have committed to your charge ? 177. Behold I have set you upon Moses his chair , and entrusted you with my flock ; but you mind nothing but the wooll , and mind not my sheep , and therewith , you build your great Palaces . But I will set you on the Stool of Pestilence , and my own Shepherd , shall feed my sheep , Eternally . 178. O thou fair world , how doth Heaven pity thee ? How dost thou trouble the Elements ! O , wickednesse and malice ! When wilt thou leave , and give over ? Awaken ! awaken ! and , bring forth , thou sorrowfull Woman , behold thy Bridegroom cometh , and requireth fruit at thy Hands : Why dost thou sleep ? behold he knocketh ! 179. O gracious amiable blessed Love and clear bright Light , tarry with us I pray thee , for the evening is at hand ! O , Truth ! O , Justice , and righteous Judgment ! what is become of thee ? doth not the Spirit wonder , as if he had never seen the world before now ! O , why do I write of the wickednesse of this world ? I must do it , and the world † curseth me for it . Amen . The Ninth Chapter . Of the Gracious amiable blessed friendly and Merciful Love of God. The Great Heavenly and Divine Mystery . 1. BEcause I write here of heavenly and Divine things , which are altogether strange to the corrupted perished Nature of Man ; the Reader doubtlesse will wonder at the simplicity of the Authour , and be offended at it . 2. Because the condition and inclination of the corrupted Nature is , to gaze onely on high things , like a proud , wild , wanton and whorish woman , which alwayes gazeth in her heat or burning Lust after Handsome men , to act wantonnesse with them . 3. Thus also is the Proud corrupted perished Nature of Man , it stareth only upon that , which is glittering and in Fashion in this world , and supposeth , that God hath forgotten the afflicted , and therefore plagueth them so , because he mindeth them not . 4. Corrupt Nature imagineth , that the Holy Ghost regardeth onely high things , the high Arts and Sciences of this world , the profound studies and Great Learning . 5. But whether it be so , or no ; look but back and then you will find the true Ground : What was Abel ? A shepherd . What was Enoch and Noah ? plain simple men . What were Abraham , Isaac , and Jacob ? Herdsmen . 6. What was Moses , that dear man of God ? A Herdsman . What was David , when the Mouth of the Lord call'd him ? A shepherd . 7. What were the Great , and Small Prophets ? Vulgar plain and mean People : some of them but Countrey people , and Herdsmen , counted the underlings or footstooles of the world : men counted them but meer fooles . 8. And though they did Miracles Wonders and shewed great signs , yet the world gazed only on high things , and the Holy Ghost must be as the Dust under their feet : for the proud Devil alwaies endeavoured to be King in this world . 9. And how came Our King JESUS CHRIST into this world ? Poor and in great trouble and misery , and had not whereon to lay his head , Matth. 8. 20. 10. What were his Apostles ? Poor , despised , illiterate Fishermen , and what were they that believed their preaching ? The poorer and meaner sort of the people . The High Priests and Scribes were the Executioners of Christ , who cryed out , Crucifie him , crucifie him , Luk. 23. 21. 11. What were they that in all Ages in the Church of Christ stood to it most stoutly and constantly ? The poor contemptible despised people , who shed their Bloud for the sake of Christ. 12. But who were they that falsified and adulterated the right pure Christian Doctrine , and alwayes fought against and opposed it ? Even the Learned Doctors and Scribes , Popes , Cardinals , Bishops and great Dons , or Masters and Teachers ; And why did the world follow after them , and depend on them ? But because they had great respect , were in great authority , and power ; lived stately and carried a Port in the world ; Even such a Proud Whore , is the corrupt perished humane nature ! 13. Who was it that purged the Popes Greedinesse of Money , his Idolatry , Bribery , deceit and Cheating ; out of the Churches in Germany ? A poor despised * Monk or Fryer . By what power and might ? by the power of God the Father , and by the power and Might of God the Holy Ghost . Question . 14. Then what is yet concealed or remains hidden ? The true doctrine of Christ ? Answer . No ; but the o Philosophie ; and the deep Ground of God ; the heavenly Delight and Pleasure ; the revelation of the Creation of Angels ; the revelation of the horrible Fall of the Devil ; From whence Evil proceedeth : The Creation of this world ; The deep ground and mystery of Man and of all Creatures ; The Last Judgment , And Change of this world ; The Mystery of the Resurrection of the Dead ; And of Eternal Life . 15. This shall arise in the Depth , in great plainnesse and simplicity : But why not in the heighth in Art ? That no man should dare to boast , that he himself hath done it , and that hereby the Devils pride should be discovered and brought to Nothing . 116. But why doth God so ? Of his great love and † Mercy towards all People and Nations , and to shew hereby , that now , is near at hand , The Time of the Restitution of all whatsoever is lost , wherein men shall behold and enjoy the perfection , and move in the pure Light and Deep Knowledge of God. 17. Therefore before hand will arise the Dawning of the Day , or Morning Rednesse , whereby the Day may be known or taken notice of . 18. He that will now sleep , let him sleep still ; and he that will awake and trim his Lamp , let him awake still : Behold the Bridegroom cometh , and he that is awake and is ready , accompanieth into the eternal heavenly Wedding : But he that sleepeth at his coming , he sleepeth for ever Eternally in the dark prison of fiercenesse or wrath . 19. Therefore I would have the Reader warned , that he read this Book with diligence , and not be offended at the meannesse or simplicity of the Author , for God looketh not at high things , for He alone is High : but he careth for the Lowly , how to help them . 20. If you come so far , as to apprehend the spirit and sense of the Authour , then you will need no admonition , but will rejoyce and be Glad in this light , and thy Soul will Laugh and Triumph therein . 21. Now Observe : the Gracious amiable blessed Love , which is the fifth fountain-spirit , in the divine power , is the hidden source fountain or Quality , which , the corporeal being cannot comprehend or apprehend , but onely , when it riseth up in the body , and then the Body triumpheth therein , and behaveth it self friendly lovely and Courteously , for that Quality or spirit belongeth not to the Imaging or framing of a Body , but riseth up in the Body , as a flower springeth up out of the Earth . 22. Now this fountain-spirit taketh its original at first out of the sweet Quality of the water . Understand this , how it is , and observe it exactly . 23. First there is the astringent quality , then the sweet , next , the bitter : the Sweet is in the midst between the Astringent and Bitter . Now the Astringent causeth things to be hard , cold , and dark , and the bitter teareth , driveth , rageth , and divideth or distinguisheth . These two Qualities rub and drive one another so hard , and move so eagerly , that they generate the Heat , which now in these two Qualities is dark , even as Heat in a Stone is . 24. As when a man taketh a stone , or any hard thing , and rubbeth it against wood , these two things are heated : now this heat is but a darknesse , having no light therein : and so it is also , in the Divine power . 25. Now the astringent and bitter quality without the sweet water , rub and drive themselves so hard one against another , that they generate the dark heat , and so are kindled in themselves . 26. And this Together is the Wrath or Anger of God , the source and originall of the hellish Fire . As we see by Lucifer , who elevated and compressed himself so hard together , with his Legions , that the sweet fountain-water in him was dryed up , wherein the light kindleth , and wherein the Love riseth up . 27. Therefore now he is Eternally , an Astringent , Hard , Cold , Bitter , Hot and Sowre stinking fountain - source : For when the sweet quality in him , was dryed up , it became a sowr stinck , a valley of misery , and a House of perdition and woe . Now further into the Depth . 28. When the astringent and bitter quality rub themselves so hard one upon another , that they generate Heat , and so now the sweet quality , the sweet fountain-water , is therein in the midst or center between the astringent and bitter quality , and the heat becometh generated between the astringent and bitter quality , in the sweet fountain-water , through the astringent and bitter Quality . 29. And there the Light kindleth in the heat in the sweet fountain-water , and this is the beginning of Life : for the astringent and bitter Qualities , are the beginning and cause of the heat and of the Light , and thus the sweet fountain water becometh a shining light , like the Blew or Azure Light of heaven . 30. And that bright-Light fountain-water kindleth the astringent and bitter quality , and the heat , which is generated by the astringent and bitter quality in the sweet water , riseth up out of the sweet fountain-water through the astringent and bitter quality , and in the astringent and bitter quality the light first then becometh dry and shining , as also moveable and triumphing . 31. And when the light riseth up out of the sweet fountain water in the heat in the astringent and bitter quality , then the bitter and astringent quality tasteth the light and sweet water , and the bitter quality catcheth the taste of the sweet water , and in the sweet water is the light , but only of a skie-colour or Azure which is Blew . 32. And then the bitter quality trembleth , and dissolveth the hardnesse in the astringent Quality , the Light becometh dry in the Astringent , and shineth clear , much brighter then the Light of the Sun. 33. In this rising up , the astringent quality becometh meek , light , thin or transparent , and pleasant or lovely , and obtaineth its life , whose original riseth up out of the heat in the sweet water , and this now is the true fountain or well-spring of Love. Observe this , in the deep Sense . 34. How should Love and Joy not be there ? where life is generated in the very Center or midst of Death , and Light , in the midst of darknesse ? Question . Thou askest , How comes that to passe ? Answer . 35. Indeed , if my spirit did sit in thy heart , and spring up in thy heart , then thy Body would find , feel , and apprehend it . 36. But otherwise I cannot bring it into thy sense , neither canst thou apprehend or understand it , unlesse the Holy Ghost kindle thy soul , so that this light it self shine in thy Heart . 37. And then will this light it self be generated in thee , as in God ; and rise up in thy astringent and bitter quality , in thy sweet water ; and triumph , as in God : Now when this is done : then you will first understand my Book , and not before . Observe : 38. When the light is generated in the Bitter quality , that is , when the bitter and dry fountainsources catch the sweet fountain water of Life , and drink it , then the bitter spirit becometh Living , in the astringent spirit , and the astringent spirit which is as a spirit impregnated with child , is impregnated with life , and must continually generate the Life . 39. For , the sweet water , and the life in the sweet water rise up continually in the astringent quality , and the bitter quality triumpheth continually therein , and so there is nothing else but meer laughing , and Joy , a meer being in Love. 40. For the astringent quality - loveth the sweet water . 41. And First , because , in the sweet water , the Spirit of Light is generated , and imbibeth or giveth Drink to the astringent hard and cold Qualities ; also it enlightneth them , and warmeth them : for in Water , Light , and Heat , The Life consisteth . 42. And secondly , the astringent Quality loveth the bitter ; because , the bitter Quality in the sweet water , that is , in water heat and light , triumpheth in the astringent Quality , and maketh the astringent , moveable or stirring , wherein the astringent also can triumph . 43. And thirdly , the astringent quality loveth the Heat , because in the heat the light is Generated , whereby the astringent quality is enlightned and warmed . 44. And the sweet quality also loveth the astringent . 45. And first , because it drieth up the astringent that it become not thinne or dimme like the elementary water , and that its quality consisteth in Power , and because , that in the Astringent Quality the light , which is generated therein , becometh shining and dry . 46. Besides , the astringent quality is a cause of the heat , which is generated in the sweet water , wherein the light riseth up , and wherein the sweet water standeth in great clarity brightnesse or glory . 47. And secondly , the sweet quality also loveth the bitter , because it is a cause of the heat , and also therefore , because the bitter spirit triumpheth and trembleth in the sweet water , heat , and light , and so maketh the sweet water moveable or stirring , and living . 48. And thirdly , the sweet quality loveth heat exceedingly , and so very much , that I cannot compare it with any thing : but you may take this for a Similitude , though it comes very short thereof : Suppose two young People of a noble Complexion , these being kindled in the Heat and fervour of burning Love one to another , there is such a fire as this ; so that if they could creep into the Bodies and Hearts one of another , or transmute themselves into one Body , they would do it . 49. But this Earthly love is only cold Water , and is not true Fire : A man cannot find any full similitude of it in this half-dead World ; Onely the Resurrection of the Dead at the last Day , is a perfect Similitude in all divine things , which receive the true Love-fire . 50. But the sweet quality doth thus love the Heat because it generateth therein the light-spirit , which is the Spirit of Life . For life existeth in the heat ; for if the Heat were not , all would be a dark valley : Now so dear as the Life is , so dear is also the Heat , to the sweet spirit , and the light , in the Heat . 51. And the bitter quality also loveth all the other fountain-spirits . And first the sweet . For in the sweet water , the bitter spirit is refreshed , and therein it quencheth its great thirst ; and its bitternesse is therein mitigated , also it obtaineth its light-Life therein : in the astringent it hath its Body , wherein it triumpheth cooleth and mitigateth it self ; and in the Heat it hath its power and strength , wherein its Joy standeth . 52. And the hot quality also loveth all the other qualities , and the love is so great therein toward , and in the other , that it cannot be likened to any thing , for it is generated from and out of the other . 53. The astringent and bitter qualities are the Father of the heat , and the sweet fountain water , is its Mother , which conceiveth , retaineth , and generateth it : for the heat existeth through the astringent and bitter hard driving , which riseth up in the sweet quality , as in wood , or fewel . 54. Wilt thou not believe this ? then open thy Eyes , and go to a Tree , look upon it , and bethink thy self ; there you see first the whole Tree , take a knife and cut a Gash in it , and taste how it is ; then you first taste the astringent harsh choaky quality , which draweth thy Tongue together , and that also draweth and holdeth together all the powers of the Tree . 55. Then you taste the bitter quality , which maketh the Tree moveable or stirring , so that it springeth and groweth green and flourisheth , and so getteth its Branches Leaves and Fruit. 56. After that you taste the sweet , which is very Gentle and sharp : for it getteth the sharpnesse from the astringent and bitter Quality . 57. Now these three Qualities would be Dark and Dead , if the Heat were not therein : but as soon as the Spring time cometh , that the Sun with its Beams suppleth and warmeth the Earth , the spirit becometh living by the Heat in the Tree , and the spirits of the Tree begin to grow green , flourish and Blossom . 58. For the spirit riseth up in the heat , and all the spirits rejoyce therein , and so there is a hearty love between them . 59. But the heat is generated through the power and Impulse of the astringent and bitter qualities in the sweet water . 60. But they must use the Heat of the Sun to their kindling , because the qualities in this world are half dead , and are too weak , of which King Lucifer was the cause , which you will find , here following , concerning his Fall , and concerning the Creation of this world . Of the friendly Love , gracious amiable blessednesse , and Unity , of the Five qualifying or fountain-spirits of God. 61. Though it be impossible for the hands of men to describe this sufficiently , yet the enlightned spirit of Man seeth it : for it riseth up just in such a form and Birth , as the light in the Divine power , and also in the qualities , which are in God. 62. Onely this is to be Lamented concerning Man , that his qualities are corrupted , perished and half Dead , and therefore it is that mans spirit or his qualities , rising , or kindling in this world , can come or attain to no perfection . 63. On the Other side , again it is highly to be rejoyced at , that mans spirit , in his necessity becommeth enlightned and kindled by the Holy Ghost : As the Sun kindleth the cold heat , in a Tree or Herb , whereby the cold chilled Heat becometh living . Now Observe : 64. As the members of Mans Body love one another , so do the spirits also in the Divine power ; there is nothing else but a meer longing desiring and well liking acceptation , as also a triumphing and rejoycing the one in the other : for through these spirits cometh the understanding and distinction in God , in Angels , Men , Beasts , and Fowles , and in every thing that liveth . 65. For in these Five Qualities riseth up the seeing , smelling , tasting and feeling , and so a Rational spirit cometh to be . 66. As when the light riseth up , then one spirit seeth the other . 67. And when the sweet spring or fountain water riseth up in the light , through all the spirits , then the one tasteth the other , and then the spirits become living , and the power of life penetrateth through all . 68. And in that power the one smelleth the other ; And through this qualifying influence and penetrating , the one feeleth the other . 69. And so there is nothing else , but a Hearty loving , and friendly aspect or seeing , curious smelling , a good relishing or tasting and lovely feeling , a gracious amiable blessed kissing , a feeding upon and drinking of one another , and lovely walking and conversing together . 70. This is the gracious amiable blessed BRIDE , which rejoyceth in her BRIDEGROOM , herein is love , joy and delight , here is light and brightnesse or clarity , here is a pleasant and lovely smell , here is a friendly and sweet taste . 71. And this for ever without End ! How can a Creature sufficiently rejoyce therein ? O Dear love and gracious amiable blessednesse ! Surely thou hast no End , No man can see any End in thee , thy profound Deep is unsearchable , thou art every where all over thus , onely in the fierce Devil thou art not thus , they have spoiled , and perished , thee in themselves . Question . 72. Now thou wilt say ; Where then are these gracious amiable and blessed spirits to be met with ? Do they dwell onely in themselves in Heaven ? Answer . 73. This is the other open Gate of the Deity , here thou must set thy eyes wide open , and rouze up or awaken the spirit in thy half dead heart : for this is not an Obscure Fiction Contrivance or Phantasie . Observe : 74. The Seven Spirits of God contain or comprehend in their circumference , and space , Heaven and this world , also the wide breadth and depth without and beyond the heavens , even above and beneath the world , and in the world , yea the whole Father , which hath neither Beginning nor End. 75. They contain also all the Creatures both in heaven and in this world , and all the Creatures in heaven and in this world are imaged fashioned or framed out of these spirits , and live in them as in their own propriety . 76. And their Life and Reason is generated in them , in such a manner , as the Divine being is generated , and also in the same power . 77. And out of and from the same Body of the seven Spirits of God , are all things made and produced , all Angels , all Devils , the Heaven , the Earth , the Stars , the Elements , Men , Beasts , Fowles , Fishes all Worms , Wood , Trees , also Stones , Herbs and Grasse , and all whatsoever is . Now thou wilt ask . Question . 78. Seeing God is every where , and is himself All , How cometh it then that there is in this world , such Cold and Heat , such biting and striking among all Creatures , and that there is nothing else almost but meer fiercenesse or wrath in this world ? Answer . 79. [ The cause is , that the first four Forms of Nature , are one at Enmity against the other without the light ; and yet they are the causes of Life . ] 80. Behold , here the wickednesse and malice which is the Cause ; viz. when King Lucifer did sit in his Kingdom , like a high-minded proud Bride , then his Circuit Circle or Orbe , contained or comprehended the place or space , where now the Created Heaven is , which is made out of the water ; 81. And the place also of the created world , even unto heaven , as also the Deep where now the Earth is , that was all a pure and holy Salitter , wherein the Seven Spirits of God were Compleat and Pleasant , as now in Heaven , although they are still compleat and full , in this world . But observe the Circumstances rightly . 82. When King Lucifer elevated himself , then he elevated himself in the seven qualifying fountain-spirits , and kindled them with his elevation , so that all was wholly burning , and the astringent quality was so hard and Compact , that it generated stones ; and was so cold , that it made the sweet spring or fountain-water turn to Ice . 83. And the sweet spring water became very thick brittle , and as * in many pieces ; and the bitter quality became very raging , tearing and raving , whence Poyson arose aloft , and the fire or heat was violently and zealously or fervently burning and consuming , and so there was a very great distemper and confused Mixture . 84. Upon this , King Lucifer was thrust out of his Royal Place or Kingly Throne which he had in that Place , where now the created Heaven is , and thereupon instantly ensued the Creation of this world ; 85. And the hard Brittle matter , which had wrought forth it self in the kindled seven qualifying or fountain-spirits , was driven together , from whence the Earth and Stones came to be , and after that , all the Creatures were created out of the kindled Salitter of the seven Spirits of God. 86. Now the qualifying or fountain Spirits became so fierce and wrathfull in their kindling , that the one continually spoileth the other with its evill naughty quality or source , and so also now do the creatures , which were made out of the qualifying or fountain spirits , and live in the same impulse , the one biting beating worrying and annoying the other , all according to the kind or disposition of the Qualities . 87. Upon this now the Totall or Universall God hath Decreed the Last Judgment , wherein he will separate the Evil from the Good , and set the good again in the meek mild and Pleasant delight , as it was before the horrible kindling of the Devill , and will give that which is fierce or wrathfull to King Lucifer for an Everlasting Habitation . 88. And then there will be two Parts or divisions of this Kingdom , the one , Men will get , with their King JESUS CHRIST ; the other , the Devills shall have with all ungodly Men and wickednesse . 89. This is a short Introduction , that the Reader might the better understand the Divine Mystery : concerning the Fall of the Devil , and concerning the Creation of this world , you will find all more at large particularly described . Therefore I would have the Reader admonished , that he read all in order , and so he will come to the true ground . 90. It is true , that from the beginning of the world it was not so fully revealed to any Man ; but seeing God will have it so , I submit to his Will , and will see , what God will do with it . 91. For his way which is before him is for the most part hidden to me : but after him the Spirit seeth , even into the highest and profoundest Depth . The Tenth Chapter . Of the Sixth qualifying or fountain Spirit in the Divine Power . 1. THe Sixth qualifying or fountain Spirit in the Divine Power , is the Sound Tone Tune or Noise , wherein all soundeth and Tuneth , whence ensued Speech , Language , and the distinction of Every thing , as also the ringing melody and Singing of the holy Angels , and therein consisteth the forming or framing of all Colours , Beautie , and Ornament , as also the heavenly Joyfulnesse . Question . 2. But thou wilt ask : What is the Tone or Sound ? or how taketh this spirit its source and Original ? Answer . Observe ▪ 3. All the Seven Spirits are generated in one another , the one continually generateth the other , neither of them is the first , neither is any of them the last ; for the last generateth as well as the first ▪ viz. the first , second , third and fourth , and so to the last . 4. But why one is called the first , another the second , and so on , that is in respect to that which is the first in order to the imaging framing and forming of a Creature . 5. For all the seven are Equally Eternal , and none of them hath either Beginning or End ; and therefore , in that the seven Qualities are continually generating one another , and that none is without the other ; it followeth , that there is ONE Only Eternal Almighty GOD. 6. For , if any thing be generated out of or in the Divine Being , that thing is not formed or framed by or through one spirit alone , but by all the seven . 7. And if a Creature , which is like or as the whole Being of God , spoileth , elevateth and kindleth it self in a Qualifying or fountain-spirit , yet it kindleth not one spirit alone , but all the seven spirits . 8. And therefore that Creature is a loathsome abomination before the Total God , and all his creatures , and must stand in eternal Emnity and ignominy or shame , before God , and all the Creatures . 9. The Tone or Mercurius , taketh its originall in the first , that is , in the Astringent and Hard Quality . Observe in the Depth . 10. Hardnesse is the Fountain or Well-spring of the Tone , but it cannot generate the same alone , yet it is the Father thereof , and the whole Salitter is the Mother ; otherwise if the hardnesse were both Father and Mother of the Tone , then a hard Stone also must have a Ringing sound . But it doth only make a Noise , like knocking , as a seed or beginning of a Tone , and that , it is , certainly . 11. But the Tone or voice riseth up in the middle center in the flash or Lightening , where the Light is generated out of the Heat , where the flash or Lightening of life riseth up . Observe , how this is done : 12. When the astringent quality rubbeth it self with the bitter , so that the Heat riseth up in the sweet spring or fountain-water , then the heat kindleth the sweet spring or fountain water , like a flash of Lightning , and that flash is the light ; which in the Heat goeth into the bitter quality , and there the Flash is distinguished according to all the Powers . 13. For all powers are discerned or distinguished in the bitter , and the bitter receiveth the flash of the light , as if it were horribly terrified ; and goeth with its trembling and terrour , into the astringent and hard quality , and there it is bodily captivated . 14. And the bitter quality is now impregnated with the light , and so trembleth in the Astringent and Bitter quality , and stirreth therein , and is captivated in the astringent quality , as in a Body . 15. And now when the spirits do move , and would speak , the hard quality must open it self ; for the bitter spirit with its flash breaketh it open , and then there the Tone goeth forth , and is impregnated with all the seven Spirits , which distinguish the Word , as it was decreed in the Center , that is , in the middle of the Circle ; whilest it was yet in the Councel of the seven Spirits . 16. And therefore the seven Spirits of God have created a Mouth for the Creatures , that when they would utter their voyce which is their speaking , or make a noise , they need not first tear open themselves ; and therefore it is that all the veins and powers or * qualifying or fountain spirits go into the Tongue , that the Tone or noise may comeforth gently . Here Observe exactly , the † Sense , and Mysterie . 17. When the flash riseth up in the heat , then first the sweet water catcheth or captivateth it , for therein it becometh shining . Now when the water catcheth the flash , that is , the birth of the light , then it is terrified , and being so thin and pliant or feeble , it giveth back very much trembling : for the heat riseth up in the light . 18. And now when the astringent quality , which is very cold , catcheth the heat and flash , then it is terrified , as in a Tempest of lightning ; for when the heat cometh with the Light into the hard cold , then it maketh a fierce flash , of a very fiery and light colour . 19. And then that flash retireth back , and the sweet water catcheth it , and riseth up in that fiercenesse ; and in that rising and terrifying , changeth it self into a Green or Azure , or Blew Colour , and trembleth , because of the fierce flash . 20. And the flash in it self keepeth its fiercenesse , from whence existeth the Bitter Quality , or the Bitter Spirit , which now riseth up in the astringent quality , and inflameth or kindleth the hardnesse with its fierce quality , and the light or flash dryeth it self in the hardnesse and shineth clear and bright , far brighter then the Light of the Sun. 21. But it is caught in the hard quality , so that it subsists in a Bodily manner , and must shine so Eternally , and the flash trembleth in the Body , like a fierce rising up , whereby all the qualities are stirred alwaies and Eternally . 22. And the flash of fire in the light trembleth and triumpheth thus continually , and the hardnesse is alwayes the Body , which retaineth preserveth and dryeth it . 23. And this stirring in the hardnesse , is the Tone , so that it soundeth , and the light or flash maketh the ringing , and the sweet water mitigateth the ringing : so that a man can use it to the Distinction of Speech , or Articulation of Syllables . Here Observe the Nativity or Birth of the Bitter quality , yet more plainly . 24. The original of the bitter quality , is , when the flash of life in the heat riseth up in the astringent quality , and now when the flash of fire in the mixture of the water cometh into the astringent quality , then the spirit of the fiery flash catcheth the astringent and hard spirit , and both these together are an earnest severe fierce quality , which rageth and teareth vehemently like a fiery violent fiercenesse . 25. I can liken it to nothing else , but to a Thunder-Clap , when the fierce fire first falls down , so that it dazzleth the light ; that fierce fire is like the manner of the conjunction of these two . Now Observe : 26. Now when the fire-spirit and the astringent spirit struggle and wrestle thus together , then the astringent maketh a vehement hard Cold astriction , and the fiery maketh a terrible fierce Heat . 27. And now the rising up of the heat and of the astriction maketh a trembling fierce terrible spirit , which raveth and rageth , as if it would tear the Deity asunder . But thou must understand this , exactly , and properly . 28. This is thus , in the Original of the Quality in it self , but in the midst in the rising up of this fierce spirit , this spirit is caught and mitigated in the sweet water , where its fierce source or fountain is changed into a trembling , bitter , and greenish Colour like a greenish duskinesse , and retaineth in it self the condition and property of all three Qualities , viz. of the fiery , astringent , and sweet , and so from these three existeth the fourth Quality , viz. the Bitter . 29. For from the fiery quality the spirit becommeth trembling and Hot , and from the astringent it becometh severe astringent , hard and corporeal , so that it is a spirit ; which alwayes subsisteth , and from the sweet it becometh meek or mild , and the fiercenesse changeth it into a gentle bitternesse : which standeth now in the Fountain or Well-spring of the seven Spirits of God , and helpeth continually to generate the other six spirits . Understand this rightly . 30. It doth as well generate its Father and Mother , as its Father and Mother doth generate it , for after that it is corporeally generated , it then , with the astringent Quality alwayes generateth the fire again , and the fire generateth Light , and the light is the Flash , which alwaies generateth the Life again in all the qualifying , or fountain spirits ; whence the spirits have life , and alwaies generate one another again . 31. But here thou must know , that one spirit alone cannot generate another , neither can two of them do it , but the birth of a spirit standeth in the operation of all the seven spirits , six of them alwayes generate the seventh , and so if one of them were not , then the other would not be , neither . 32. But that I sometimes take onely two or three to the Nativity or birth of a spirit , I do that , because of my own weaknesse , for I cannot bea● them all seven at once in their perfection , in my † corrupted Brain . 33. I see them all seven , very well , but when I speculate into them , then the spirit riseth up in the middlemost fountain or well-spring , where the Spirit of life generateth it self , which goeth now upwards , now downwards , it cannot apprehend all the seven spirits in one thought or at once , but only in Part. 34. Every Spirit hath its own quality or source , though indeed it is generated of the other ; and so it is with the apprehension of Man , he hath indeed the fountain of all seven spirits in him , but in what quality or fountain soever the spirit riseth up , the qualifying or fountain spirit thereof , wherein that same spirit is most strongly Imaged , that is it which he comprehendeth most sharply in that rising up . 35. For even in the Divine power one spirit doth not go through all the spirits equally at once in its † rising up : for when it riseth up , then indeed it toucheth or stirreth them all at once , but it is caught in its rising up , so that it must lay down its statelinesse and Pomp , and not triumph over all the seven . 36. [ It is the Being or Substance of the Senses and Thoughts , otherwise , if a Thought through the Center of Nature could penetrate all the forms , then it were Free from the Band of Nature : ] 37. Thus it is also in Man , when one qualifying or fountain spirit riseth up , then it toucheth all the other , and seeth all the other , for it riseth up in the middle or central Fountain or Well-spring of the Heart , where , in the Heat , the flash of Light kindleth it self , wherein the spirit in its rising up , in the same flash , seeth through all the spirits . 38. But , in our corrupted flesh , it is only like a Tempest of lightning : for if I could , in my flesh , comprehend the flash , which I very well see and know how it is , I could clarifie or transfigure my Body therewith , so that it would shine with a Bright Light and Glory . [ For from the Flash cometh the Light of the Majestie : ] And then it would no more resemble and be conform to the Bestial Body , but to the Angels of God. 39. But hearken friend , tarry yet a little while , and then give the bestial Body , for food , to the Worms : but when the Total God shall kindle the Seven Spirits of God in the corrupted Earth , then if that same Salitter , which thou sowest in the earth , will not be capable of the fire , then thy qualifying or fountain-spirits , which thou didst sowe in thy life-time , and is sowen in thy departure from hence , will rise again in the same Salitter which thou hast sown , and will triumph therein , and become a Body again . 40. But he † that will be capable of the kindled fire of the seven Spirits of God , he shall abide therein , and his qualifying or fountain spirits shall rise in hellish pain , which I shall demonstrate clearly in its due place . 41. I cannot describe unto thee the whole Deity by the Circumference or extent of a Circle , for it is unmeasurable ; but to that Spirit which is in Gods Love it is not incomprehensible : it comprehends it well , yet but in Part ; therefore take one part after another , and then you will see the whole . 42. In this corruption we cannot get higher , then with such a Revelation , neither doth this world inclose it self any higher , both as to the Beginning and the End. 43. I would very fain see somewhat higher in this my anxious generating or Birth , whereby my sick Adam might be refreshed . 44. But I look round about me in all the world , and can find out nothing ; all is sick , lame and wounded ; moreover Blind , Deaf , and Dumb. 45. I have read the Writings of very high Masters , hoping to find therein the ground and true depth : but I have found nothing , but a half dead Spirit , which in anxiety travelleth and laboureth for health , and yet because of its great weaknesse cannot attain perfect power . 46. Thus I stand yet as an anxious woman in travell , and seek perfect refreshing , but find onely the scent or smell or savour in its rising up , wherein , the Spirit examineth , what power sticketh in the true cordial ; and in the mean while refresheth it self in its sicknesse with that perfect smell or savour , till the true Samaritan doth come , who will dresse and bind up its wounds and heal it , and bring it to the eternal Inne or Lodging , then it shall enjoy the perfect Taste . 47. This Herb , which I mean here , from whose Fragancy my spirit taketh its refreshing , Every Countrey Plowman doth not know it , nor Every Doctor ; the one is as Ignorant of it , as the other ; it groweth indeed in every Garden , but in many it is quite spoyled and naught : for the quality of the Soyl or Ground is in fault . And therefore men do not know it , nay the Children of this Mystery do hardly know it : for , this knowledge hath been very rare dear and pretious , from the beginning of the world to this Time. 48. Though in Many , a source or fountain and quality hath risen up , but then suddenly Pride pressed after it , and spoyled all ; whereupon it was loath to write it down in its mother-Tongue ; it supposed , that was too childish a thing , it must shew it in a deeper Language , that the world should see , that it is Manly ; and for its advantage it kept it in secret , and dawbed it with deep strange names , that men might not know it : such a Beast is the Devil 's Proud disease . 49. But hear , thou simple Mother , which bringest all the children into this world , which afterward in their rising up are ashamed of thee , and despise thee , and yet are thy children , which thou hast brought forth . 50. Thus saith the Spirit , which riseth up in the seven spirits of God , which is thy Father , Despair not , behold I am thy strength , and thy power , I will fill to thee a mild draught in thy Age. 51. Seeing all thy children despise thee ; whom thou didst bear , and hast given them suck in their Childhood , and will not give thee any attendance , or minister to thee in thy high or old Age. 52. Therefore I will comfort thee , and will give unto thee a Young SONNE in thy high or old Age ; he shall abide in thy House , as long as thou livest , and attend thee or minister to thee , and comfort thee , against all the raving and raging of thy proud Children . Now here Observe further , concerning the Mercurius Tone or Sound . 53. All Qualities take their † beginning-original in their middle or center : Therefore Observe , where the Fire is generated ; for , there riseth up the flash of the life of all the qualities , and is caught in the water , so that it remaineth shining , and is dryed in the astringency , so that it remaineth corporeal , and becomes shining Bright and Clear. Observe here : 54. For Instance : kindle some wood , and then you will see the mysterie ; the Fire kindleth it self in the hardnesse of the wood : and this is now the astringent hard quality , The quality or source Saturnus , which maketh the wood hard and dry . 55. But now , the light , that is , the flash , doth not consist in the hardnesse ; otherwise a stone also would burn and give Light , but the light subsisteth onely in the Sap of the wood , that is , in the * water . 56. Whilest there is Sap in the wood , the fire shineth , as a shining Light : but when the sap is consumed in the wood , the shining Light goeth out , and the wood becometh a glowing Coal . 57. Now behold , the fiercenesse , which riseth up in the light ; consists not in the water of the wood , but when the heat riseth up in the hardnesse , then is the flash generated , which the sap in the wood first catcheth , whereby the water becomes shining . 58. The Fiercenesse or Bitternesse is generated in the midst or center of the hardnesse , and the heat is generated in the flash , and therein also it subsisteth : and so far as the flash , that is , the flame of the fire , reacheth , so far also reacheth the fiercenesse of the bitternesse , which is the sonne of the hardnesse and heat . 59. But thou must know this mystery , that the bitternesse is already in the world , Else the fierce bitternesse would not so suddenly generate it self like lightning in the natural fire . 60. For , as the Body of the fire generateth it self , when wood is kindled , in such a manner likewise is the Wood generated in and above the earth . 61. But if the fiercenesse should be generated in the shining light , then surely it would reach as far also , as the splendour or shining of the Light , but it doth not so . 62. But thus it is ; the flash is the mother of the light : for the flash generateth the light , and is the Father of the fiercenesse , for the fiercenesse abideth in the flash as a seed in the Father , and that flash generateth also the Tone or Sound . 63. When it goeth from the hardnesse and heat , then the hardnesse maketh a thumping knocking sound in the flash , and the heat ringeth forth , and the light in the flash maketh the ringing shrill , and the water mitigateth it , and then in the astringency and hardnesse it is caught and dryed up , so that it is a corporeal spirit in all the qualities . 64. For , every Spirit in the seven Spirits of God is impregnated with all the seven spirits , and they all are one in another as one spirit , neither of them is without the other . 65. Only the Birth there in is thus , and so the one generateth the other , in and through it self , and the Birth lasteth or continueth thus from Eternity to Eternity . 66. Here I will have the Reader warned , that he rightly consider the Divine Birth . Thou must not think , that one spirit standeth by another , as you see the Stars of Heaven stand one by another . 67. But all the seven are one in another as one spirit : as this may be conceived in Man , who hath several Thoughts because of the operation of the seven Spirits of God , which keep and reside in , the humane Body . 68. But you may say to me , Thou art foolish in this , for Any Member of the whole body hath the power of the Other . 69. Yet in what quality soever thou excitest or awakenest the spirit , and makest it operative or qualifying , according to that same quality , the Thoughts rise up , and govern the Mind . 70. If thou stirrest or awakest the spirit in the fire , then there riseth up in thee the bitter and harsh Anger ; for as soon as the fire is kindled , which is done in the hardnesse and fiercenesse , then springeth up the bitter fiercenesse or wrath in the flash . 71. For when thou elevatest thy self in thy Body towards or against any thing , be it in Love or in Anger , now that which thou liftest up thy self towards or against , thou Kindlest the Quality of that , and that it is , which burneth in thy compacted incorporated Spirit , but that qualifying or conditionating spirit is excited in the Flash . 72. For when thou lookest upon any thing , which doth not please thee , but is against or contrary to thee , then thou raisest up the fountain of thy heart ; as when thou takest a stone , and therewith strikest fire on a Steel , and so when the spark catcheth fire in the heart , then the fire kindleth . 73. At first it gloweth , but when thou stirrest the source or fountain of the heart more violently , then it is as when thou blowest the fire , so that the flame is kindled ; and then it is high time to quench it , else the fire will be too great , and then burneth and consumeth , and doth hurt to its Neighbour . Question . 74. Thou askest : How can a man quench this kindled fire ? Answer . 75. Hearken , Thou hast the sweet water in thee , pour that into the fire , and then it goeth out : if thou letst it burn , then it consumeth in thee the Sap that is in all the seven qualifying or fountain Spirits , so that thou wilt become dry . 76. When that is done , then thou art a hellish fire-Brand , and a Billet or Faggot to lay upon the hellish fire , and then there is no remedy for thee Eternally . 77. But when thou lookest upon a thing which thou lovest and awaknest the spirit in thine heart , then thou kindlest the fire in thine heart , which burneth first in the sweet water , like a Glowing coal . 78. And whilst it is but glimmering , it is only a gentle soft longing delight or pleasing Lust in thee , and doth not consume thee ; but if thy heart be in a greater commotion , and thou kindlest the sweet quality or fountain , so that it becomes a burning flame , then thou kindlest all the qualifying or fountain spirits , and then the whole body burneth , and so Mouth and Hands fall on to work . 79. This fire is the most dangerous and hurtful , and hath spoiled Most , since the world began , and it is a very hard matter to quench it : for when it is kindled , it burneth in the sweet water in the flash of Life , and must be quenched through Bitternesse , which is scarce a water , but much rather is a fire . 80. Therefore also there followeth a heavy sad sorrowful Mind , when one is to forsake that , which burneth in his Love-fire in the sweet fountain water . 81. But thou must know , that thou , in the Government of thy Mind , art thine own Lord and Master , there will rise up no fire to thee in the circle or whole circumference of thy Body and Spirit , unless thou awaknest it thy self . 82. It is true , all thy spirits spring and move in thee , and rise up in thee , and indeed alwaies One spirit hath more power in thee then another . 83. For if the Government of the spirits were in one man as in another , then we should all have one will and form : but they are all seven in the power of thy compacted incorporated spirit , which spirit is the SOUL . 84. [ It hath in it the first principle ; the spirit of the soul hath the second ; and the Astral or starry spirit in the Elements , hath the Third , viz. this VVorld : ] 85. Now if a fire riseth up in one qualifying or fountain spirit , then that is not concealed or hidden from the soul , It may instantly awaken the other qualifying or fountain spirits , which are contrary to the kindled fire , and may quench it . 86. But if the fire will be , or become , too big , then hath the soul a Prison , wherein it may shut up the kindled spirit , viz. in the hard astringent quality , and the other spirits must be the Gaylors , till their wrath be allayed , and the fire be extinguish'd . Observe , what that is . 8. When One qualifying or fountain spirit driveth thee too strongly , or presseth thee too hard to a thing , which is against the Law of Nature , then thou must turn thine Eyes away from it : if that will not help , then take that spirit , and cast it into prison : 88. That is , Turn thy heart away from temporall Pleasure and voluptuousnesse , from fulnesse of eating and drinking , from the Riches of this world ; and think : that , To day is the last Day of the End of thy Body : turn away from the wantonnesse of the world , and call earnestly to God , and yield or submit thy self to Him. 89. When thou dost so , then the world mocketh thee , and thou are a fool to them . But bear this crosse patiently , and let not the imprisoned spirit get out of Prison again , but trust in God , and he will set upon thee , the Crown of the divine Joy. 90. But if the spirit breaketh out of Prison , then put it in again , make good thy Part against it as long as thou livest , and if thou gettest so much advantage , that it do not wholly kindle the source or fountain of thy heart , whereby thy soul would become a dry firebrand of wood , each fountain or source having yet its Sap , when thou departest from hence : 91. Then will not that kindled fire at the Last Judgment Day , hurt thee ; nor will it cleave or stick in thy Sappy-spirits , but after this anxious affl●ction , and trouble , thou wilt be in the Resurrection , A triumphing Angel of God. Question . 92. But now , thou maist say ; Is there in God also a contrary Will or Opposition , amongst or between the spirits of God ? Answer . 93. No : though I shew here their earnest Birth , how earnestly and severely the spirits of God are generated , whereby every one may very well understand the great earnest severity of God : 94. Yet it doth not therefore follow , that there is a disunion or discord amongst them : For the very innermost deepest Birth or Geniture in the heart or kernell , is onely and altogether so , which no creature can apprehend in the Body , but in the flash , where the hidden spirit is generated , there it will be apprehended : for that is also generated in such a manner and in such a power , as is here mentioned . 95. But unto me is opened the Gate of my Mind , so that I can see and discern it , else it would indeed remain concealed with and hidden to me , till the day of the resurrection from the dead ; yea it hath been concealed from all men , since the beginning of the world : but I submit my will to Gods Will , let him do what he pleaseth . 96. In God all the spirits do triumph , as one spirit , and one spirit alwaies mitigateth and loveth the other , and so there is nothing but meer Joy and Delight : but their severe Birth or Geniture which is effected or done in secret , must be so : for life , understanding , and † Omniscience is thus generated : and this is an eternall Birth or Geniture , which is never otherwise . 97. Thou must not think , that perhaps in Heaven there is some manner of Body which onely is thus Generated , which above all other things , is called God. 98. No ; but the whole Divine Power , which it self is heaven , and the Heaven of all Heavens , is so generated , and that is called GOD the Father ; of whom all holy Angels are generated , and live also in the same power , also the spirit of all Angels in their Body is alwayes continually and eternally thus generated , in like manner also is the Spirit of all Men. 99. For this world belongeth as well to the Body or * Corpus of God the Father , as the Heaven doth ; but the spirits which are in the locality or space of this world , were kindled through King Lucifer , in his elevation , so that all things in this world are as it were half Faint and Dead : And therefore it is , that we poor men are so very much blinded , and live in so great and desperate Danger . 100. Yet thou must not therefore think , that the heavenly light in this world , in the qualifying or fountain spirits of God is quite extinct : no ; there is onely a duskishnesse or dimme Obscurity upon it , so that we cannot apprehend it with our corrupted Eyes ; 101. But if God did once put away that duskishnesse , which moveth about the light , and that thy eyes were opened , then , in that very place , where thou standest , sittest , or lyest : thou shouldest see ; the glorious Countenance or Face of God and the whole heavenly Gate . 102. Thou needest not first to cast thine eyes up into Heaven , for it is written : The word is near thee , viz : on thy Lips , and in thy Heart , Deut. 30. 14. Rom. 10. 8. 103. Yea God is so near thee , that the Birth or Geniture of the Holy Trinity is done or wrought , even in thy heart , yea all the Three Persons are Generated in thy heart , even God the Father , Sonne , and Holy Ghost . 104. Now , when I write here , concerning the midst or Center , that the fountain of the Divine Birth or Geniture is in the midst or Center ; the meaning is not , that in Heaven there is a peculiar or severall place , or a peculiar several Body , wherein the fire of the divine life riseth up , out of which the seven spirits of God go forth into the whole Deep of the Father . 105. No ; but I speak in a corporeal , or Angelical or Humane way , that the Reader may the better understand it ; in such a manner , as the Angelical Creatures were Imaged or framed , and as it is in God every where , universally . 106. For thou canst not nominate any place either in heaven or in this world , wherein the divine Birth or Geniture is not thus , be it in an Angel , or Holy man , or any where else . 107. Wheresoever one qualifying or fountain spirit in the divine power is touched or stirred , let the place be where , or thing what , it will , except in the Devils and all wicked damned Men ; there is the fountain of the divine Birth or Geniture , clearly at hand , and there already are all the seven qualifying or fountain-Spirits of God. 108. As when thou wouldst make a spacious creaturely circumscribed circle , and hadst the whole Deity peculiarly apart therein , Then Just so as it is generated in a Creature , so it is also in the whole Deep of the Father in all places and parts thereof , and in all things . Note . 109. And in such a manner , is God , an All-mighty , all-knowing , all-seeing , all-hearing , all-smelling , all-feeling God , who is every where , and proveth the Hearts and Reines of the Creatures . 110. And in such a manner , Heaven and Earth is His ; Also in such a manner all the Devils , together with all wicked Men ; must be his Eternal Prisoners ; and in the Salitter , which they have corrupted and kindled in their Place or Space ; must endure eternal Pain and Torment , and moreover Eternal shame and Reproach . 111. For the Total glorious face of God , together with all the holy Angels , will shine bright and gloriously , above them and under them , and round about them on Every side . 112. And all holy Angels together with all holy Men , will eternally triumph above them , below them , and round about them , and for great Joy , delight , and Pleasantnesse ; sing of Gods Holinesse , of their Royall Kingly Government or Regiment , and of the gracious amiable blessed fruit of the heavenly Spring or Vegetation ; and that wil go forth according to the qualities of the seven Spirits of God , in many various Voices . 113. On the contrary , the Devils with all wicked Men will be forced into a Hole , where a hellish stinck will burn boyl and rise up , and the hellish fire , and hellish coldnesse , and bitternesse , will burn after the manner of the kindled spirits of God , eternally , in their Body , as also in their Courts Dominions Regions Space or Circumference . 114. Nay , if they could be lock'd in or barred up into a Hole , that the angry face of God might not touch them , then they might be Quiet and contented ; and would not be necessitated to endure eternal Ignominie , shame , and reproach . 115. But here is no help , their Torment encreaseth and becometh but the greater ; the more they bewail it , the more doth the hellish fiercenesse or wrath kindle it self , they must lye in Hell , as dead Bones , like sindged scorched Sheep in the fire , their stink and abomination gnaweth them . 116. They dare not lift up their Eyes for shame , for they see in their Circumference Courts or Regions nothing else , but onely a severe Judge , and above them and on all sides of them they see the Eternal Joy. 117. [ Not that they apprehend and behold it , but they have a kind of knowledge thereof in the Center . ] 118. Here is Lamentation and Woe , Yelling and crying , and no deliverance ; it is with them as if it did continually Thunder and Lighten tempestuously . 119. For the kindled Spirits of God generate themselves thus . I. First the hardnesse generateth a hard , raw , rough , cold and astringent quality . II. Secondly , the sweetnesse is grown faint , like a glowing coal , when there is no more sap in the wood , that Gaspeth , and there is no refreshment for it . III. Thirdly , the Bitternesse teareth like a Hot Plague , and is as Bitter as Gall. IIII. Fourthly , the Fire burneth as a fierce wrathful Sulphur . V. Fifthly , Love is an Enmity here . VI. Sixthly , the sound is a meer Beating Rumbling or Cracking , like the noise of a fire , breaking forth out of a hollow place , as if it were great Claps of Thunder . VII . Seventhly , the Circuit Region Court or Residence of the Body is a house of mourning . 120. Their food is abomination , and groweth from the fiercenesse of all qualities ; Lamentation and woe ; and that for Ever without End ; there is no Time there . Another King sitteth on their Throne , which keepeth or holdeth a Judgment for Ever , they are onely his Footstool . 121. O , Beauty , Pleasure and Voluptuousnesse of this world ! O Riches and proud Statelinesse ! O Might and Power ! Thy unrighteous Judgment and great Pomp with all thy pleasure and voluptuousnesse lyeth all together on a Heap , and is become a hellish Fire ! 122. Now eat and drink , now trim and dresse thy self therewith , and domineer therein , thou fair Goddesse , how art thou become a whore , and thy shame and reproach continueth for ever . The Eleventh Chapter . VII . Of the Seventh Qualifying or Fountain Spirit in the Divine Power . 1. THe Seventh Spirit of God in the Divine Power is the Corpus or Body which is generated out of the other Six spirits , wherein All heavenly figures subsist , and wherein all things Image and form themselves , and wherein all Beauty and Joy riseth up . 2. This is the very spirit of Nature , yea Nature it self , wherein apprehensibility or comprehensibility consisteth , and wherein all Creatures are formed in Heaven and on Earth . Yea heaven it self is therein formed ; and Naturality in the whole Deity , consisteth in this Spirit . 3. If it were not for this Spirit , there would be neither Angel nor man , and God would be an unsearchable Being , subsisting onely in an unsearchable Power . Question . 4. Now the Question is : How is this form ? Or in what manner is this so ? Answer . If thou art a Rational Mercurial spirit , which presseth through all the seven Spirits of God , and beholdeth proveth and examineth them , how they are , then thou wilt by the explanation of this seventh Spirit , conceive and understand the Operation , and the Being of the whole Deity , and apprehend it in thy Sense or Mind . 5. But if thou understandest nothing by this Spirit , then let this book alone , and ( Richte ) Judge , neither of the cold nor of the warmth therein : for thou art too hard bound and captivated in Saturnus , and art not a Philosopher in this world . 6. Let thy ( Richten ) Judging alone , or else thou wilt receive thy evil wages for it ; therefore I will have thee faithfully warned of it . Tarry till thou commest into the other life , for then the heavenly Gate will be opened to thee , and then thou also wilt understand this . Now observe the depth . 7. Here I must layhold on the whole divine Body in the Midst or center at the Heart , and explain the whole Body , how Nature is or existeth , and there you will see the highest ground , how all the seven Spirits of God continually generate one another , and how the Deity hath neither Beginning nor End. 8. Therefore behold and see the Longing desired pleasure of thy Spirit , the eternal divine Joyfulnesse , and the heavenly delight and corporeal Joy , which in all eternity hath no End. Now Observe . 9. When the flash riseth up in the Center , then the divine birth standeth in its full operation : in God it is continually and Eternally thus : but not so in us poor fleshly children . 10. In this Life , the triumphing divine birth lasteth in us Men , only so long as the flash lasteth , therefore our knowledge is but in part , whereas in God , the flash standeth unchangeably alwaies Eternally thus . 11. Behold , all the seven Spirits of God are generated alike together at once ; none of them is the first , and none of them is the last ; but we must have an Eye to the Kernel , and consider how the divine Birth or Geniture riseth up , otherwise man understandeth it not . 12. For the creatures cannot comprehend at once , all the seven Spirits , one in another , but they look upon them ; But when one Spirit is touched or stirred , then that toucheth or stirreth all the other , and then the Birth or Geniture standeth in full Power . 13. Therefore it hath a beginning in Man , but none in God ; and therefore I must also write in a creaturely manner , or else thou canst not understand it . 14. Behold all the seven Spirits without the flash , were a dark Valley , but when the flash riseth up between the Astringent and Bitter qualities , in the Heat , then it becometh shining in the sweet water , and in the flames of the Heat , it becometh Bitter and triumphing and Living , and in the astringent it becometh Corporeal , Dry and Bright . 15. And now these four Spirits move themselves in the flash , for all the four become living therein , and so now the power of these four riseth up in the flash , as if the Life did rise up , and the power which is risen up in the flash , is the Love , which is the fift Spirit . 16. And that power moveth so very pleasantly and amiably in the flash , as if a dead Spirit did become living , and were suddainly in a Moment set into great clarity or brighnesse . 17. Now in this moving , one power toucheth or stirreth the other : and first the astringent beateth or striketh , and the heat maketh in that beating or stroak , a clear ringing sound , and the bitter Power divideth the ringing , and the water maketh it mild and soft and so mitigateth it ; And this is the sixth Spirit . 18. And now the Tone in all the five spirits riseth up like a melodious pleasant Musick , and remaineth so standing ; for the astringent quality exsiccateth or drieth it up . 19 So now , in the same sound that is gone forth , which now subsisteth being dryed , and is the power of all the six qualifying or fountain spirits , and is as it were the Seed of the other six spirits , which they have there compacted or incorporated together , and made a Spirit thereof , which hath the quality of all the Spirits : And that is the Seventh Spirit of God in the divine power . 20. Now this Spirit subsisteth in its colour like Azure or Heaven - Blew , for it is generated out of all the six Spirits ; and when the flash which standeth in the midst or Center in the Heat , shineth into the other Spirits , so that they rise up in the flash , and generate the seventh Spirit ; then the flash riseth up also in the birth of the six Spirits together in the seventh . 21. But because the Seventh hath no peculiar quality in it , therefore cannot the flash in the seventh be brighter , but it receiveth from the seventh , the corporeal Being of all the seven Spirits , and the flash standeth in the midst or Center of these seven Spirits , and is generated from all the seven . 22. And the seven Spirits are the Father of the Light , and the Light is their Sonne , which they alwaies continually generate thus from Eternity to Eternity , and the light enlightneth and alwaies Eternally maketh the seven Spirits living , and joyfull , for they all receive their rising and Life in the power of Light. 23. Again , they all generate the light , and all are together alike the Father of the Light , and the light generateth no one Spirit , but maketh them all living and Joyful , that they alwaies continually stand in the Birth . 24. Behold I will shew it thee once more , that so by any means thou mayst apprehend it , that this high work may not passe away in vain without Profit to thee . 25. The astringent quality is the first Spirit , and that attracteth or draweth together and maketh all Dry : The sweet quality is the second Spirit , and that softneth or mitigateth it : Now the third Spirit is the bitter Spirit , which existeth from the fourth and first . 26. And so when the third Spirit in its rage rubs its self in the astringent , then it kindleth the fire , and then the fiercenesse in the fire riseth up in the astringent . In that fiercenesse now the bitter Spirit becometh self-subsisting ; and in the sweet it becometh meek or Mild , and in the hard it becometh Corpor●al , and so now it subsisteth , and is also the fourth Spirit . 27. Now the flash in the power of these four goeth forth in the heat , and riseth up in the sweet spring water or fountain ; the bitter maketh it triumphing , the astringent maketh it shining , dry , and corporeal , and the sweet maketh it meek or Mil● ; and so it receiveth its first shining or Lustre in the sweet , and here now the flash , or the light subsisteth in the midst or Center , viz. in the Heart . 28. Now when that Light , which standeth in the midst or Center , shineth into the four Spirits , then the power of the four Spirits riseth up in the light , and they become living , and Love the light ; that is , they take it into them , and are impregnated with it , and that Spirit which is so taken in , is the Love of the Life ; which is the fifth Spirit . 29. Now when they have taken the love into them , then they qualifie Act or operate for great Joy : for the one seeth the other in the Light , and so the one toucheth or stirreth the other . 30. And then the tone riseth up ; and the har● Spirit beateth striketh or th●mpeth ; but the sweet maketh that beating or striking Mild ; and the Bitter divideth it , according to the condition or kind of every quality , the fourth causeth the ringing , the fift causeth joyfulnesse , and the compacted incorporated sounding is the Tone or Tune or the Sixth Spirit . 31. In this Tone riseth up the power of all the six Spirits , and becometh a palpable Body , to speak after an Angelicall manner , and subsisteth in the power of the other six Spirits , and in the light ; and this is the Body of Nature , wherein all heavenly Creatures Ideas Figures and Sprouts or Vegetations , are Imaged or fashioned . The Holy Gates . 32. But the Light , which subsisteth in the midst or Center in all the Seven Spirits , and wherein standeth the Life of all the seven Spirits ; and whereby all seven become triumphing and Joyful , and wherein the heavenly joyfulnesse riseth up ; 33. That is it , which all the seven spirits do generate , and that is the Sonne of all the seven spirits , and the seven Spirits are its Father , which generate the Light ; and the Light generateth in them , the Life ; and the Light is the Heart of the seven spirits . 34. And this Light is the true Sonne of God , whom we Christians worship and honour , as the Second Person in the holy Trinity . 35. And all the seven Spirits of God together , are God the Father . 36. For no one spirit of them is alone or without the other ; they all seven generate one another ; for if one were wanting , the other could not be . 37. But the Light is another Person , for it is continually generated out of , or from the seven spirits , and the seven spirits rise up continually in the light ; and the powers of these seven spirits go forth continually in the glance or splendor of the light in the seventh * Nature-spirit , and do form and Image all in the seventh Spirit ; And this out-going or Exit in the Light is the Holy Ghost . 38. The flash , or stock or Pith , or the Heart , which is generated in the powers , remaineth standing in the midst or Center , and that is the Sonne ; and the Splendor or Glance in all the powers , goeth forth from the Father and the Sonne , in all the powers of the Father , and formeth and imageth in the seventh Nature-spirit , all , according to the power and operation of the seven Spirits , and according to their Distinction and impulse . And this is the true Holy Ghost , whom we Christians honour and adore for the Third Person in the Deitie . 39. Thus , O blind Jew , Turk and Heathen , thou seest that there are Three Persons in the Deitie , thou canst not deny it , for thou livest and art or hast thy being in the Three Persons , and thou hast thy life from them , and in the power of these three Persons , thou art to rise from the Dead at the Last Day , and live Eternally . Note 40. Now if thou hast lived well and holily in the Law of Nature , in this world ; and hast * not extinguished the half Flash , which is the Sonne of God , which teacheth thee the Law of Nature in thy seven qualifying or fountain spirits ; and hast not put it out through a fierce elevation , which runneth on contrary to the † Knowledge of Nature ; * Then wilt thou with all Christians , live in eternal Joy. Note 41. [ The Law of Nature is the Divine Ordinance out of the Center of Nature , he that can live therein , needs no other Law , for he fulfilleth the will of God : ] 42. For it lyeth not in thy * unbelief , to hinder it ; thy unbelief doth not take away or make void the truth of God : but Faith bloweth up the Spirit of Hope , and testifieth , that we are Gods Children . The Faith is generated in the flash , and wrestleth so long with God , till it overcometh and gets the victory . 43. Thou Judgest us , and thereby thou judgest thy self , in that thou blowest up the zealous or Jealous Spirit in Anger and Wrath , which extinguisheth thy Light. * But if thou art grown on a sweet Tree , and suppresseth the evil influence or suggestions , and livest well and holily in the Law of Nature , which sheweth thee very well , what is Right : If thou art not indeed grown out from a fierce or wrathful Twig or Branch , [ Here is meant or understood , out of or from a very wicked Seed , where out there often groweth a Thistle : though yet there were a remedy , if the will were but once broken : but it is a Rare and Pretious thing ; However indeed on a Good Tree it is often so that some branches do also wither . Note 45. Moreover thou art blind . For who shall separate thee from the love of God , in which thou art born or Generated , and wherein thou livest ; if thou perseverest and continuest therein , till the End ? who shall separate thee from God , in whom thou hast lived here ? 46. That which thou hast sowen in the Ground , that will spring up , be it Rye , Wheat , Barley , Tares or Thorns ; that which is not combustible or capable of the final or last Fire , that will not burn at all : but God will not corrupt or spoil his good Seed himself , but will husband , Till , and manure it , that it may bear fruit in the Eternal life . 47. Seeing then , all live and have their Being in God , why do the weeds Glory and boast against the Wheat ? Dost thou think , that God is a Dissembler , and that he regardeth or respecteth any mans person , or name ? 48. What Man was the Father of us All ! was it not Adam ? And when his Sonne Cain lived wickedly before God ; why did not his Father Adam help him ? But here it may be said : He that sinneth , shall be punished , Ezek. 18. 4 , 20. 49. If Cain had not quenched or extinguished his light , who could have separated him from the love of God ? 50. So thou also , thou boastest thou art a Christian , and knowest the light , why dost thou not walk therein ? Dost thou think the Name will make thee Holy ? Tarry friend , till thou comest thither into the other world , then thou wilt know it by experience . Behold ! many a Jew , Turk , and Heathen will sooner enter into the Kingdom of Heaven , who had indeed their Lamps well Trimmed and Furnished ; then thou who Boastest . Question . What Prerogative or Advantage then have the Christians ? Answer . 51. Very much ; For they know the way of life , and know how they should rise from the Fall : but if any will lye still , then he must be thrown into the Ditch , and there must perish with all the wicked Heathens . 52. Therefore take heed what thou dost , and consider what thou art ; thou judgest others , and art blind thy self . 53 , But the Spirit saith thou hast no cause for it , viz. to Judge him who is better then thou : Have we not all one flesh , and our life subsisteth in God , be it in his Love , or in his Anger ? for what thou sowest , that thou shalt reap . Note 54. God is not the Cause thereof that thou art lost : for the law , to do right or righteousness , is written in Nature and thou hast that very Book in thy Heart . 55. Thou knowest very well , that thou shouldest deal well and friendly with thy Neighbour ; also thou knowest well that thou shouldest not vilifie thy own life ; that is , thou shouldest not bemire and defile thy own body and soul and lay open their shame . 56. Surely herein consisteth the Pith and kernell , and the Love of God. God doth not regard any mans Name or Birth , but he that moveth or acteth in the Love of God , moveth in the Light , and the light is the Heart of God. Now he that sitteth in the Heart of God , who can spew him out from thence ? none , for he is begotten or Generated in God. 57. O thou blind half dead world , cease from thy Judging , O thou blind Jew , Turk and Heathen desist from thy calumniating , and submit thy self in obedience to God , and walk in the Light , then thou wilt see , how thou shouldest rise from thy Fall , and how thou shouldest Arme thy self in this world against the hellish fiercenesse and wrath , and how thou mayst overcome , and live with God , Eternally . 58. Most certainly , there is but One God , but when the vail is put away from thy Eyes , so that thou seest and knowest him , then thou wilt also see and know all thy brethren whether they be Christians , Jews , Turks , or Heathens . 59. Or dost thou think , that God is the God of you Christians only ? Do not the Heathens also live in God whosoever doth right or righteousnesse , God loveth and accepteth him , Act. 10. 35. 60. Or , what didst thou know , that art a Christian , how God would Redeem and deliver thee from Evill ? what friendship and familiarity haddest thou with HIM ? or what covenant haddest thou made with HIM , when God caused his Sonne to become Man or be incarnate , to redeem Mankind ? Is He only thy King ? Is it not written , He is the comfort of all the Heathen , Haggai . 2. 8. 61. Hearken , By one man sin came into the world , and pressed through one upon all , Rom. 5. 18. and through one came the Redemption into the world , and pressed through one upon all , what therefore lieth in any mans knowledge ? No! indeed thou didst not know , how God would deale with thee , when thou wert Dead in Sins . 62. Now as Sin without distinction raigneth through one Man over all , so Mercy and Redemption raigneth through one over all . 63. But unto those Heathens , Jews and Turks , blindnesse did befall , yet for all that , they stand in an anxious Birth , and seek for a rest , they desire Grace , though they seek not for it at the right mark or in the right Place or Limit : but God is every where , and looketh upon the ground of the Heart . 64. But if in their anxious Birth the Light be generated in them ; what art thou , that judgest them ? 65. Behold ! thou blind Man , I will demonstrate this to thee , thus ; Go into a Medow , there thou seest several sorts of Herbs , and flowers , thou seest some that are Bitter , some Tart , Sweet , Sowre , White , Yellow , Red , Blew , Green , and many various sorts . 66. Do they not all grow out of the Earth ? Do they not stand one by another ? Doth the one Grutch the beautious form of the other ? 67. But if one among them lifteth up it self too high in its growth , and so withereth , because it hath not Sap enough ; How can the Earth help it ? Doth it not afford its Sap to that as well as to the other . 68. But if Thorns grow among them , and the Mower cometh to reap his crop , he cutteth them down together , but he casteth out the Thorns and they are to be burnt in the fire : but the various flowers and good Crop , he gathereth and causeth it to be brought into his Barn. 69. Thus it is also with Men , there are diversities of Gifts and accomplishments Endowments or Aptitudes , one it may be is much Lighter or brighter in God then an other , but all the while they do not wither in the Spirit , they are not rejectible , but when the Spirit withereth , then that is good and usefull for nothing , but for fewell , and is only as wood for the Fire . 70. But if the Turks be of an astringent Quality , and the Heathens of a Bitter , what is that to thee ? Is the light becom shining in the astringent and bitter qualities , then it giveth Light also . 71. But thou art generated in the Heat , where the light riseth up in the sweet spring or fountain-water , have a care , lest the Heat burn thee , it is time , thou shouldst do well to Quench that . Question . 72. Thou sayest : Is it right then that the Heathens , Jewes and Turks , should persevere in their blindnesse ? Answer . 73. No ; but this I say ; How can he see , that hath no Eyes ? for what doth the poor Lay or vulgar man know , of the Tumults which the Priests have in their drunkennesse ? He goeth on in his simplicity , and generateth anxiously , in his Spiritual Birth . Question . 74. But then thou sayest : Hath God blinded the Turks , Jews and Heathens ? Answer . No ; but when God kindled the light for them , then they lived after the pleasures voluptuousnesse and Lusts of their own Hearts , and would not be led or directed by the Spirit , and so the outward Light extinguished . 75. But it is not therefore so totally extinguished , that it could not be generated in Man ; for man is out of or from God , and liveth in God , be it either in Love or in Wrath. 76. Now if man be in a Longing , should he not be impregnated in his Longing : and so if he be impregnated once , then he can generate also . But because the outward Light doth nor shine to him , therefore he doth not know his Sonne , whom he hath generated . 77. But when the Light shall arise on the Last Jugment Day , then he will See HIM . 78. Behold , I tell thee a mystery : the time is already , that the Bridegroom crowneth his Bride ! 79. Guesse Friend , where lyeth the Crown ? Toward the North ; For in the Center of the astringent quality the light will be clear and bright . 80. But from whence cometh the Bridegroom ? From the midst or Center , where the Heat Generateth the light , and goeth toward the North into the astringent quality , there the Light groweth Bright . 81. What do these toward the South ? They are in the Heat fallen asleep , but a stormy Tempest will awaken them , among these many will be terrified to Death . 82. Then what do those in the West ? their Bitter quality will rub it self with the other , but when they taste the sweet water , then will their spirit be mild and meek . 83. But what do those in the East ? thou art a lofty Proud Bride , from the beginning , the Crown was alwayes offered to thee from the beginning , but thou thoughtst thy self too Fair already ; thou livest as the rest do . Of the Divine and Heavenly Natures operation and property . 84. Now if thou wilt know , what kind or manner of Nature there is in Heaven , and what kind of Nature the Holy Angels have ; also what kind of Nature Adam had before his Fall , and what , properly , the holy heavenly and Divine Nature , is : then observe the circumstances exactly concerning this seventh qualifying or fountain-spirit of God , as followeth . 85. The seventh qualifying or fountain spirit of God is the qualifying or fountain-spirit of Nature : for the other six do generate the seventh ; and the seventh , when it is generated , is then as it were the Mother of the six , which encompasseth the other six , and generateth them again : for the corporeal and natural Being consisteth in the seventh . Observe here the Sense : 86. The six rise up in a full or compleat Birth according to the power and condition of each of them , and when they are risen up , then is their power mingled one in another , and the hardnesse dryeth it , and is as it were the whole Being . 87. This corporeal exsiccation or drying , I call in this book , the Divine SALITTER , for it is * therein the Seed of the whole Deity , and † is as it were a Mother , which receiveth the Seed , and alwayes generateth fruit again , according to all the Qualities of the Seed . 88. Now in this rising up of the six spirits , there riseth up also the Mercurius , Tone , or Sound , of all the six Spirits , and in the Seventh Nature-spirit it subsisteth . 96. As , &c. — 89. [ By the word * SALITTER , in this book , is understood , How out of the Eternal Center of Nature , the Second Principle groweth and springeth up out of the first , Just as the Light springeth up out of the fire , wherein two Spirits are understood , viz. I. First a Hot , II. Secondly , an Aërial one , whereas in the aërial life , the true vegetation or growing consisteth , and in the fire-life , is , the cause of the Quality . 90. So , when it is written , the Angels are created out of God , then it is understood or meant , Out of Gods Eternal Nature , wherein is understood or meant the seven forms , and yet the divine holy nature is not understood to be in the Fire , but in the Light. 91. And yet the Fire giveth or holdeth forth to us a Mystery of the Eternal Nature , and of the Deity also , wherein a Man is to understand , two principles of a twofold source , viz. I. a Hot , Fierce , Astringent , Bitter , Anxious , Consuming One in the fire-source . And out of the fire cometh the II. viz. the light , which dwelleth in the Fire , but is not apprehended or laid hold on by the fire ; also it hath another source then the fire hath , which is , Meeknesse , wherein there is a desire of Love , where then in the Love-desire another will , is understood , then that which the Fire hath . 92. For the fire will consume all , and causeth a high rising in the source , and the meeknesse of the light , causeth Entity or Substantiality , viz. In the eternal light it causeth the water-spirit of Eternal life ; And in the third principle of this world , it causeth water , together with the existency or Original of the Ayr. 93. Thus the Reader is to understand this book as concerning Three Principles or Births , viz one is the original of the Eternall Nature , in the eternal will or desire of God ; which desire driveth it self on in great anguish till it come to the fourth form , viz. to the Fire . 94. Wherein the second , which is the Light , existeth , and replenisheth the Eternal Liberty besides or beyond Nature , wherein we understand the holy Ternarie in the Light , without or beyond Nature , in the power of the Light , in the Liberty , as another or second spring or source without Being ; and yet united with the fire's Nature , viz. as Fire and Light together in One. 95. And the third principle of this world is generated and created out of the First , that is , Magically : as is clearly demonstrated in our * Second and † Third Book , unto which this Book is onely an Introduction , and is the first Book , which was not sufficiently apprehended by the Authour at the first time , though it appeared clearly enough , yet all of it could not be conceived ; also it was as when a Torrent or stormy Showre of Rain passeth over a place , from whence vegetation and springing existeth : for , therein , is the Seed of the whole Deity : ] — 96. As in the mother ; and then the seventh generateth all manner of Fruits and Colours according to the Operation of the Six . 97. But here thou must know , that the Deity doth not stand still , but worketh and riseth up without intermission , as a pleasant wrestling , moving or struggling ; 98. Like two creatures , which in great Love play together , Embracing struggling and wrestling one with the other ; now the one is above , by and by the other , and when one hath overcome , it yeeldeth or giveth over , and lets the other rise up again . 99. Thou mayst also understand it thus in a similitude , as when Seven Persons had begun a friendly Sport and Play , where one gets the upper hand above another , and a third comes to help that one which is overcome ; and so there is a pleasant friendly sporting amongst them ; whereas indeed they all have one and the same agreement or Love-will together , and yet strive and fight or vie one against the other in a way of Love in sporting and past-time . 100. And thus also is the working of the six Spirits of God in the seventh ; suddenly one of them hath a strong rising up , suddenly another ; and thus they wrestle in love one with another . 101. And when the Light riseth up along in this striving , then the Holy Ghost moveth in the power of the Light in the Play of the other six spirits , and so in the seventh there spring up all manner of fruits of life , and all manner of Colours and vegetations or Ideas and forms . 102. Now as that quality is which is strongest , so the Body of the fruit is Imaged , and the Colours also , in this striving , or wrestling the Deity formeth it self into infinite and insearchable variety of kinds and manners of Images or Ideas . 103. For , the seven spirits are the seven-head-Sources or springs , and when Mercurius riseth up therein , that stirreth all , and the bitter quality moveth it , and distinguisheth it , and the astringent dryeth it up . 104. [ Nature and the Ternarie are not one and the same , they are distinct , though the Ternarie dwelleth in Nature but unapprehended , and yet is an eternall Band , as is plainly expounded in our Second and Third Book . Now observe here , how the Imaging in Nature is in the seventh Spirit . 105. The sweet water is the beginning of Nature , and the astringent quality draweth or attracteth it together , that it becomes natural and creatural , to speak in an Angelical way . 106. Now being drawn together , it looketh like Azure or Skie-colour Blew , but when the light or flash riseth up therein , then it looketh like the pretious Jaspis , or Jasper stone , or as I may call it in my language , a Glassie Sea , on which the Sun shineth , and that very clear and Bright . 107. But when the bitter quality riseth up therein , then it divideth and formeth it self , as if it were alive or lively , or as if the Life did rise up there , in a greenish flourishing manner and form , like a Green Flash of Lightening , to speak after the manner of men , even so that it dazleth a mans Eyes , and blindeth him . 108. But when the Heat riseth up therein , then the Green form inclineth to a half Red or Ruddy form , as when a Carbuncle stone shineth from the Green flash or Beam of Light. 109. But when the Light , which is the Sonne of God , shineth into this Sea of Nature ; then it getteth its Yellowish and Whitish Colour , which I cannot compare with any thing ; but you must be content to stay or tarry with this aspect or vision , till you come into the other Life . 110. For this now is the true Heaven of Nature , which is out of or from God. wherein the Holy Angels dwell , and out of which they were created in the beginning . 111. Behold now , when the Mercurius or Tone in this Nature Heaven , riseth up , there the Divine and Angelical joyfulnesse riseth up , for therein rise up Forms , Imagings , Colours , and Angelicall Fruits , which blossome curiously , grow , spring , flourish , and stand in Perfection , as to all manner of Bearing or fruit Trees , Plants and springing growths , of a Gracious comely lovely amiable blessed prospect vision or sight to be looked upon , with a most delicious lovely pleasant Smell and Taste . 112. But here I speak with an Angels Tongue , thou must not understand it Earthly , like to this world . 113. It is with Mercurius in this manner or form , also ; thou must not think , that there is any hard beating , striking , toning or sounding , or whistling and Piping , in the Deity , as when one taketh a Huge Trumpet , and Bloweth in it , and maketh it to Sound . 114. O no , Dear Man ; thou half dead Angel , that is not so , but all is done and consisteth , in power : for the Divine Being standeth in power : but the holy Angels sing , ring and Trumpet forth , with clear and shrill sounding : for to that End God hath made them out of himself , that they should encrease and multiply the Heavenly Joy : [ and therefore were the Angels made out of God. ] 115. Also such an Image was Adam , as God created him , before his Eve was made out of him ; but the corrupted Salitter did wrestle with the Well-spring of Life in Adam , till it overcame . And so Adam became faint , which made him fall into a Sleep . Here he was undone : And if the Bamhertzigkeit , or the Mercy of God had not come to help him , and made a woman out of him , he should have continued still asleep . Of this we will speak in its proper Place . 116. This , as in mentioned above , is that fair Bright and holy Heaven , which is thus in the Totall Deitie , which hath neither Beginning nor End , whither no Creature with its sense can reach . 117. Yet thou shalt know this , that alwaies in a place suddenly one quality sheweth its self more powerfully , then the other , suddenly the second prevaileth , suddenly the third , then suddenly the fourth , suddenly again the fifth , suddenly the sixth , then again suddenly the seventh . 118. Thus , there is an Eternal wrestling , working , and friendly amiable rising up of Love ; where then in this rising up , the Deity continually sheweth it self more and more wonderful , more incomprehensible and more unsearchable . 119. So that the holy Angels cannot sufficiently enough rejoyce themselves , nor sufficiently enough converse walk and most lovingly sport therein , nor sufficiently enough sing , that Te Deum Laudamus , We praise thee , O God , in Halelujah's , as to each quality of the Great God , according to his wonderfull Revelation , and Wisdome , and Beauty , and Fruit , and Form. 120. For the qualities rise up Eternally , and so there is not with them or among them , either Beginning , Middle or End. 121. And although I have written here : how all is come to be , and how all is framed formed and Imaged , and how the Deity riseth up , yet for all that thou must not think , that it hath any Rest ceasing or extinction , and that afterward it riseth up thus again . 122. O no : but I must write in part or by pieces , for the Readers better understanding , that he might thereby apprehend somewhat , and so attain the Sence and Meaning thereof . 123. Neither must thou think , that I have climbed up aloft into Heaven , and beheld it with my carnall or fleshly Eyes . O , no ; hear me , thou half-dead Angel , I am as thou art , and have no greater light in my outward Being , then thou hast . 124. Moreover , I am a sinful and mortall man , as well as thou , and I must every day and hour grapple struggle and fight with the Devill who afflicteth me in my corrupted lost Nature , in the fierce or wrathful quality , which is in my flesh , as in all Men , continually . 125. Suddenly I get the better of him , suddenly he is too hard for me ; yet for all that he hath not overcome or conquered me , though he often getteth the advantage over me : for our life is as a perpetuall warfare with the Devill . 126. [ This Strife and Battle is about that most High Noble Victorious Garland , till the corrupted perished Adamical Man is killed and dead , in which the Devill hath an accesse to Man. 127. Of which the Sophister will know nothing : for he is not generated of God , but is born of Flesh and Blood : and though indeed the Birth standeth open for and towards him , yet he will not enter ; for the Devil withholds him : God blindeth None . ] 128. If he buffetteth me , then I must retire and give back , but the Divine power helpeth me again , then he also getteth a Blow , and often loseth the day , in the fight . 129. But when he is overcome , then the heavenly Gate openeth in my spirit , and then the spirit seeth the Divine and heavenly Being , not externally without the Body , but in the fountain or well-spring of the Heart there riseth up the flash in the sensibility or Thoughts of the Brain , and therein the spirit doth contemplate or meditate . 130. For Man is made out of all the powers of God , out of all the seven Spirits of God , as the Angels are also . But now seeing Man is corrupted , therefore , the Divine Birth doth not alwayes spring qualifie or operate in him , no , nor in all men neither : And though indeed it springeth in him , yet the high light doth not presently shine in all men ; and though indeed it doth shine , yet it is incomprehensible to the corrupted Nature . 131. For , the Holy Ghost will not be caught held or retained in the sinful flesh ; but riseth up like a flash of lightning ; even as fire flashes and sparckles out of a Stone , when a man strikes fire upon it . 132. But when the flash is caught in the fountain of the Heart , then the Holy Ghost riseth up in the seven qualifying or fountain spirits , into the Brain like the Day-break , Dawning of the Day , or Morning Rednesse : and therein sticketh the mark Aime or scope , and knowledge . 133. For in that light , the one seeth the other , feeleth the other , smelleth the other , tasteth the other , and heareth the other , and is as if the whole Deity did rise up therein . 134. And herein the spirit seeth into the depth of the Deity ; for in God , near and afar off , is all one ; And that same God , of whom I write in this Book , is as well in his Ternarie in the Body of a Holy soul ; As in Heaven . 135. From this God I take my knowledge , and from no other thing , neither will I know any other thing , then that same God , and the same it is which maketh that assurance in my spirit , that I steadfastly believe , and trust in him . 136. And though an Angel from heaven should tell this to me , yet for all that I could not believe it ; much lesse lay hold on it , for I should alwayes doubt , whether it were certainly so or no : But the Sun it self ariseth in my spirit , and therefore I am most sure of it , and I my self do see the proceeding and Birth of the holy Angels and of all things , both in heaven and in this world . 137. For the Holy Soul is one spirit with God , though indeed it is a Creature , yet it is like to the Angels : Also the Soul of Man seeth much deeper then the Angels ; for the Angels see onely to the heavenly Pomp , but the Soul seeth both the Heavenly and the Hellish , for it liveth between both . 138. Therefore it must undergo many hard Bangs and pinches , and must every day and hour wrestle and struggle with the devill , that is , with the * hellish qualities , and so it liveth in great danger in this world : and therefore this life is very well called , the Valley of misery , full of anguish , a perpetual hurliburly pulling and haling , worrying warring fighting , struggling and striving . 139. But the cold and half-dead Body doth not alwayes understand this fight of the Soul : The Body doth not know how it is with it , but is heavy and anxious , it goeth from one room or businesse to another , and from one Place to another ; it seeketh for ease and rest . 140. And when it cometh thither , where it would be , yet it findeth no such thing : then doubtings and unbelief fall in between and come upon it ; sometimes it seems to it as if God had quite cast it off : but it doth not understand the fight of the Spirit , how the same is sometimes down , and sometimes gets aloft . 141. And what vehement and furious warre and fight there is betwixt the hellish and heavenly Quality , which fire the Devils Blow up , and the Holy Angels Quench it ; I leave to every Holy Soul to consider of . 142. Thou must know , that I write not here as a Story or History , as if it were related to me from another , but I must continually stand in that Combat or Battle , and I find it to be full of heavy strivings , wherein I am often struck down to the ground , as well as all other Men. 143. But for the sake of the violent fight , and for the sake of the earnestnesse , which we have together , this Revelation hath been given me , and the vehement driving or impulse , to bring it so to passe as to set all this down in Paper . 144. But what the Totall sequel is , which may follow upon , and after this , I do not fully know : onely sometimes , future Mysteries in the depth , are shewed to me . 145. For when the flash riseth up in the Center , one seeth through and through , but cannot well apprehend or lay hold on it ; for it happeneth to such a one as when there is a Tempest of Lightening , where the flash of fire openeth it self , and suddenly vanisheth . 146. So it goes also in the Soul , when it presseth or breaks quite through in its fight or Combat , then it beholdeth the Deity , as a flash of Lightening ; but the source quality or fountain of Sins , covereth it suddenly again ; For the Old Adam belongeth * to the Earth , and doth not , with this flesh , belong * to the Deity . 147. I do not write this for my own Praise , but to that end , that the Reader may know , wherein my Knowledge standeth , that he might not seek that from me , which I have not , or think me to be what I am not . 148. But what I am , that , all men are , who wrestle in JESUS CHRIST our King , for the Crown of the Eternal Joy ; and live in the Hope of Perfection ; the beginning whereof is at the Day of the Resurrection , which is now shortly near at Hand : which , in the circle of the rising or Horizon of the East in the flash , is very well to be seen , in which Nature sheweth it self as if it would be Day-Break . 149. Therefore take heed , that you be not found asleep in your Sinnes : surely the prudent and the wise will take notice hereof , but the wicked will continue in their Sins . 150. They say , What ayles the Fool , when will he have done with his Dreaming ? This is , Because they are asleep in fleshly Lusts , Well well ; you shall see what kind of Dream this will Bee : 151. I would fain take ease and rest in my meeknesse , if I were not put upon this work ; but that God who hath made the world , is too strong for me , I am the work of his Hands , he may set me and place me , where he will. 152. And though I must be a by-word and Spectacle of scorn to the World and Devils , yet my hope is in God , concerning the Life to come , in Him I will venture to hazard my self , and not resist , or strive against the Spirit . Amen . The Twelfth Chapter . Of the Nativity and † proceeding forth or descent of the Holy Angels , as also of their Government , Order , and Heavenly joyous Life . 1. VErbum Domini , The Word of the Lord , comprised the Qualifying or fountain-spirits by the Fiat ; that is , the saying , Let there be , Angels ; into a will , and that is the Creation of the Angels : ] Question . 2. Now the Question is ; What is properly an Angel ? Answer . Behold , when God Schuff created the Angels ; then he created them out of the seventh qualifying or fountain spirit , which is Nature ; or the Holy Heaven . 3. The word Schuff Created thou must understand thus , as when a man sayes , * drawn together , or † driven together , as the Earth is driven or Compacted together : In like manner , when the whole God did move himself , then the astringent quality drew or drove together the Salitter of Nature , and dryed it , and so the Angels came to be : now such as the Quality was , in every place , such also was the Angel. Observe the depth . 4. There are seven Spirits of God , all these seven have moved themselves , and the Light therein hath moved it self also , and the Spirit , which goeth forth out of the seven Spirits of God , hath moved it self also . 5. Now the Creator intended , according to his Ternarie , to create three * Hoasts , not one from another , but one by another , as in a circle or sphear . 6. Now Observe : as the † Spirits were therein in their moving boyling or rising up , so also were the Creatures : In the midst or Center of each Hoast was the Heart of each Hoast incorporated or compacted together , out of which an Angelical or Great or Chief-Prince , proceeded , or came to be . 7. And as the Sonne of God is generated in the midst or center of the seven Spirits of God , and is the life and heart of the seven Spirits of God ; so there was one Angelical King created in the midst or center of his circumference sphear extent or * Region out of Nature , also out of Natures Heaven , out of the power of all the seven qualifying or fountain spirits ; and that now was the heart in one Hoast , and had in him the quality might power and strength of his whole Hoast , and was the fairest amongst them or of them all . 8. Just as the Sonne of God is the heart and Lif and strength of all the seven Spirits of God , so is also that one King of Angels in his Hoast . 9. And as there are seven principal qualities in the divine power out of which the heart of God is generated ; so there are also some mighty Princely Angels created in each Hoast , according to each Head or chief quality ; The number of which I do not exactly know , and they are with or near the King , Leaders of the other Angels . 10. Here thou must know , that the Angels are not all of one quality , neither are they equal or alike one to another in Power and Might : Indeed , every Angel hath the power of all the seven qualifying or fountain-spirits , but in every one there is somewhat of one Quality more predominant and strong then another , and according to that quality is he glorified also . 11. For such as the Salitter was , in every place , at the time of Creation , such also was the Angel that came forth , and according to that quality , which is strongest in an Angel , he is also named and glorified . 12. As the Flowers in the Meadowes do every one receive its colour from its quality , and is named also according to its quality , so are the Holy Angels also : some are strongest in the astringent quality , and those are of a * Brownish Light , and are nearest of Quality to the Cold. 13. And so when the Light of the Sonne of God shineth on them , then are they like a brownish or Purple flash of Lightening very Bright and clear in their quality : 14. Some are of the quality of the Water , and those are light , like the holy Heaven ; and when the light shineth on them , then they look like to a Crystalline Sea. 15. Some are strongest in the Bitter quality , and they are , like a * green Pretious stone , which sparkleth like a flash of Lightening ; and when the light shineth on them , then they shine and appear as a Greenish Red , as if a Carbuncle did shine forth from it , or as if the Life had its Original there . 16. Some are of the Quality of Heat , and they are the Lightest and brightest of all , Yellowish and Reddish ; and when the Light shineth on them , they look like the flash or Lightening of the Sonne of God. 17. Some are strongest in the quality of Love , and those are a Glance of the heavenly Joyfulnesse , very light , and Bright , aud when the light shineth on them , they look like * Light-Blew , of a pleasant Glosse Glance or Lustre . 18. Some are strongest in the quality of the Tone , or Sound , and those are Light or bright also ; and when the Light shineth on them , they look like the rising of the flash of Lightning , as if some thing would lift it self aloft there . 19. Some are of the Quality of the totall or whole Nature , as a General mixture , and when the light shineth on them , they look like the holy Heaven , which is formed out of all the Spirits of God. 20. But the King is the heart of all the qualities , and hath his circumference * Court Quarters or Residence in the midst or Center , like a fountain : And as the Sun standeth in the midst among the Planets , and is a King of the Stars , and the heart of Nature in this world : so great also is a Cherubin or King of Angels . 21. And as the other six planets with the Sun are Leaders of Hoasts , and give up or submit their will to the Sun , that it may raign and work in them : so all the Angels give up or submit their will to the King , and the Princely Angels are in Councel with the King. 22. But thou must know here , that they all have a Love-will one to another , none of them grutcheth the other his Form and Beauty : For as it goeth among the spirits of God , so it goeth among these . 23. They all have joyntly and equally the Divine Joy , and they equally enjoy the heavenly Food , therein there is no difference . 24. Only in the Colours and strength of power there is a difference , but no difference at all in the perfection : for every one hath in them the power of all the spirits of God ; therefore when the light of the Sonne of God shineth on them , then each Angels quality sheweth it self by the Colour . 25. I have reckoned up onely some few of the forms and colours of them , but there are a great many more that might be written down , which I will omit for brevity sake . 26. For as the Deity presenteth it self infinitely in its rising up , so there are insearchable many varieties of colours and forms among the Angels : I can shew thee no right similitude of it in this world but in the blossoming field of flowers in May , which yet is but a dead and Earthly Type . of the Angelical Joy. Question . 27. Now it may be asked : What then is it , which the Angels do in heaven ; or why , or to what End and purpose hath God created them ? Answer . 28. Ye greedy covetous griping persons may observe this , you who in this world seek after Pride , State , dignity , Honour , Fame , Glory , Power , Money and Goods , and squeeze out the sweat and blood of the poor oppressed and distressed , and spend their Labours upon your Gallantry bravery and statelinesse , and think your selves Better then plain and simple Lay-vulgar people , and suppose it is that God hath created you for . Question . Why hath God created Angel-Princes , and hath not made them all Equall , or alike . Answer . 29. Behold God is the God of Order : and as it is , goeth , and boyleth , in his Government in himself , that is , in his Birth or Geniture , and in his rising up , so also is the order of the Angels . 30. Now as there are in him , chiefly seven qualities , whereby the whole Divine Being is driven on , and sheweth it self infinitely in these seven qualities , and yet these seven qualities are the Chief or Prime in the infinitenesse , whereby the divine Birth or Geniture stands eternally in its Order unchangeably . 31. And as in the Midst or Center of the seven Spirits of God , the heart of Life is generated whence the divine Joy riseth up , thus also is the order of Angels . 32. The Angel-Princes were created according to the spirits of God , and the Cherubin according to the heart of God : And as the divine Being worketh , so also do the Angels . 33. That quality which riseth up in Gods Being , and chiefly sheweth it self in its working , as in the rising up of the Tone or Tune , or of the divine working , wrestling and fighting ; that Angelical Prince , which is most strongly addicted to that Quality , begins in his Rank or File and Round , with his Legions ; with singing , ringing forth , dancing , rejoycing and Jubilating . 34. This is heavenly Musick , for here every one singeth according to the voice of his quality , and the Prince leadeth the Q●ire or Chorus ; as a Chantour or singing-Master with his Scholars , and the King rejoyceth and Jubilateth with his Angels , to the honour of the great God , and to the encreasing and multiplying of the heavenly Joyes : and that , is in the Heart of God , as a Holy Sport or Scene ; and to that end also are they created for the Joy and Honour of God. 35. Now when the heavenly Musick of the Angel riseth up , then , in the heavenly Pomp in the Divine Salitter ; there rise up all manner of Vegetations Springings or Sprouts , also all manner of figures shapes or Ideas , and all manner of colours ; for the Deity presenteth sheweth or discovereth it self , in endlesse and unsearchable varieties of kinds , colours , Ideas , forms , and Joyes . 36. Now , that qualifying or fountain-Spirit in the Deity which doth shew it self then in a singular manner with its rising up , and Love-wrestling ; as having become the Prince or Chief of them ; that very Angel-Prince belonging to it , beginneth instantly his heavenly Musick with his own Legions , according to his Quality , with singing , ringing forth , Piping melody , and in all the manners of heavenly Skill and Art , which riseth up in the Spirits of God. 37. But when the Center in the Midst riseth up , that is , when the Birth or Geniture of the Sonne of God , sheweth it self in a singular manner , as a Triumph ; then there rise up the Musicks melodies or Joyes , of all the three Kingly Governments or Royal Regiments of the whole Creation of all the Angels . 38. What manner of Joy this must be , let every Soul consider : I , in my corrupted nature , cannot apprehend it , much lesse can I write it . 39. By this song I invite or Cite the Reader unto the other Life ; there himself will be also of that Quire or Chorus , and then first will he give credit to this spirit ; what he doth not understand here , that he will have there apparently in his view . 40. Thou must know , that this is not forged out of a Stone ; but when the flash riseth up in the Center , then the Spirit seeth and knoweth it . 41. Therefore look to it , and be not too scornfull in this Place , else thou wilt be found a scorner and mocker before God , and then well mayst thou fare , as King Lucifer did . Now it may be asked . Question . What do the Angels then when they sing Not ? Answer . 42. Behold ! What the Deity doth , that they do also : When the Spirits of God lovingly generate one in another , and rise up one in another , as in a loving saluting , Embracing , kissing , and feeding one another : in which Taste and Smell , the life riseth up , and the eternal refreshing ; of which thou mayst read before at Large . 43. Then the holy Angels also walk and Converse one with another friendlily , graciously amiably and blessedly in the heavenly Circumference or Region , and do behold the wonderful and pleasant form or prospect of heaven , and eat of the gracious amiable blessed and delicate fruits of Life . Now thou wilt Ask : Question . What do they Talk of , one with another ? Answer . 44. Behold ! thou Pompous stately lofty and Proud Man ; the world is even too narrow for thee here , and thou thinkest there is none like thee , or Equal to thee : bethink thy self in this , whether thou hast in thee the manner quality or condition of an Angel or of a Devill . To whom now shall I liken the Angels ? 45. I will liken them to little children , which walk in the fields in May , among the flowers , and pluck them ▪ and make currous Garlands , and Poseys , carrying them in their hands rejoycing , and alwayes talk together of the several forms or shapes of curious flowers , leading one another by the hand , when they go to gather flowers . 46. And when they come home , they shew them to their Parents , and they also rejoyce in their children , and are merry and cheerly with them . 47. So do the Holy Angels likewise , they take one another by the Hand , and walk together in the curious May of heaven , and parly or talk of the pleasant and fair Spring or fruits in the heavenly Pomp , and feed on the delicate blessed fruits of God , and make use of the beautiful heavenly Flowers for their play or sport in their Scenes , and make curious Garlands , and rejoyce in the delicious pleasant May , of God. 48. Here is nothing but a Cordial or Hearty loving , a meek and gentle love , a friendly courteous discourse , a gracious amiable and blessed Society , where the one alwaies delighteth to see the other , and to honour one another . 49. They know of no malice , cunning subtlety or deceit , but the divine fruits and pleasant lovelinesse are common among them , one may make use of these things , as well as the other , there is no disfavour or hatred , no Envy , no contrary or opposite will , but their hearts are knit together in Love. 50. In this , the Deity hath its highest Delight , as Parents have in their children , that its dear and beloved children in heaven , behave themselves so well , and so friendlily : for the Deity in it self playeth or sporteth also thus , one qualifying or fountain-spirit in the other . 51. And therefore the Angels can do no other , then their Father doth , as also our Angelical King JESUS CHRIST testified , when he was with us on earth , as it is written in the Gospel , where he saith ; Verily the Sonne can do nothing of himself ; but what He seeth his Father do , that the Sonne doth also , John 5. 19. Also if you do not convert , aud become like children , you cannot come into the Kingdom of heaven , Matth. 18. 3. 52. Whereby he meaneth , that our hearts should be knit together in Love , as the Holy Angels of God are , and that we should deal friendly courteously and kindly one with another , and love one another , and prevent one another in kindnesse and respects , as the Angels of God do . 53. Not that we should Deceive and belye one another , and tear the Bread out of others Mouthes for very greedinesse and great Covetousnesse , neither should one outbrave another , in Statelinesse , Fashions , and deportment , and so despise another who cannot use his slie crafty subtile Devillish Policy and Tricks . 54. O , no : the Angels in heaven do not so , but they love one another , and rejoyce in the Beauty and lovelinesse of others , and none esteemeth or accounteth himself excellenter then the other , but every one hath his Joy in the other , and rejoyceth in the others fair Beauty comely form and Lovelinesse , whence then their love one towards another riseth up , so that they lead one another by the Hand , and friendlily Kisse one another . Observe the Depth . 55. As , when the flash of life riseth up in the Center of the Divine power , wherein all the spirits of God attain their Life , and highly rejoyce ; there , is a loving and Holy Embracing , Kissing , Tasting , Touching or Feeling , Hearing , Seeing and Smelling . So also there is among the Angels ; when the one seeth , heareth , feeleth or toucheth the other , then there riseth up in his heart the flash of Life , and one spirit embraceth the other ; as it is in the Deity . Observe here , the Ground , and highest Mystery of Gods Angels . 56. If thou wilt now know , from whence their Love , Humility and friendlinesse cometh , which riseth up in their heart , then Observe that which followeth : 57. Every Angel is Constituted , as the whole Deity is , and is as a little God. For when God constituted the Angels , he constituted or framed them out of Himself . 58. Now God is the same in one place , as he is in another , God is every where the Father and Sonne and Holy Ghost . 59. In these three Names and Powers , standeth Heaven and this world , and all whatsoever thy heart can think upon : and though thou shouldst draw a little Circle , which thou canst hardly look into or which thou canst hardly discern , even lesse then the smallest Point thou canst imagine : yet even in that is the whole Divine power , and the Sonne of God is generated therein , and the Holy Ghost therein goeth forth from the Father and the Sonne ; if not in Love , then in wrath , as it is written , with the holy thou art Holy , and with the perverse thou art perverse , Psal. 18. 26. 60. They which stir up the wrath of God upon themselves , which wrath standeth also in all the spirits of God , in that place , where it is awakened , stirred up , or provoked : On the other side , where the love of God is awakened or stirred up , there it standeth also in the full Birth or Geniture of the whole Deity of or in the place or thing wherein it is awakened . 61. And herein there is no difference , the Angels are created one as well as another , all out of the Divine Salitter of the heavenly Nature : onely this is the difference betwixt them ; that when God constituted them , each Qcality in the great Motion stood in the highest Geniture or rising up . 62. Hence it is come to passe , that the Angels are of various and Manifold Qualities , and have several colours and Beauties , and yet all out of or from God. 63. Yet every Angel hath all the qualities of God in him , but one of them is strongest in him , according to which he is Named , and glorified in that Quality . 64. Now , as the qualities in God alwaies generate , raise up , and heartily Love , the one the other , and the one alwayes getteth its life from the other ; And as the flash in the sweet water riseth up in the heat , from whence the Life and the Joy have their Original : so it is also in an Angel , his internal Birth or Geniture is no otherwise then that which is distinct from him or without him , in God. 65. And , as the Sonne of God , without or distinct from the Angels , is generated in the middle or Centrall fountain Spring , in the heat , in the sweet water , out of or from all the seven spirits of God , and re-enlighteneth back again all the seven Spirits of God ; whence they have their Life and Joy. 66. So also in like manner , the Sonne of God in an Angel , is generated in the Angels middle or centrall fountain Spring of the heart in the heat in the sweet water ; and re-enlightneth back again all the seven qualifying spirits of that Angel. 67. And as the Holy Ghost goeth forth from the Father and the Sonne , and formeth , Imageth figureth or frameth and loveth All : even so the Holy Ghost goeth forth in the Angel , into his fellow Brethren , and Loveth them , and rejoyceth with them . 68. For there is no difference between the Spirits of God and the Angels , but only this ; that the Angels are Creatures , and their Corporeal Being hath a beginning ; but their power , out of which they are created , is God himself , and is from Eternity , and abideth in Eternity . 69. Therefore their agility is as nimble and swift as the Thoughts of a Man , where ever they would be there also they are Instantly ; moreover they can be Great or Small , as they please . 70. And this is the true Being of God in Heaven , yea Heaven it self ; If thy Eyes were opened , thou shouldst see it plainly and clearly on Earth in that place , where thou art at present . 71. For seeing God can let the spirit of Man see it , which is yet staying in the Body , and can reveal or manifest himself to him in the flesh , surely he can well do it also when he is , out of the flesh , if he pleaseth . 72. O thou sinful House of this world , how art thou encompassed with Hell and Death , awake , the hour of thy Regeneration is at hand , the Day-breaketh , the Day-spring Dawning or Morning-Rednesse sheweth it self . 73. O thou Dumb and Dead world , why dost thou require or demand Signes and Wonders ? Is thy whole body chilled and benummed ? wilt thou not awake from sleep ? 74. Behold a great sign is given Thee , but thou sleepest and seest it not : Therefore the Lord will give Thee a sign in his zeal or Jealousie which thou hast awaked and provoked with thy Sins . Of the whole Heavenly delightfulnesse of all the Three Kingdomes of Angels . 75. Here the Spirit sheweth , that where every Angel is constituted stated or settled , there that Place in the heavenly Nature , wherein , and out of which he is become a creature , is his own seat ; which he possesseth by Right of Nature , as long as he abideth in Gods Love. 76. For it is the Place , which he hath had from Eternity , before he was become a Creature , and that Salitter stood in the same place , out of which he existed , and therefore that seat remaineth to him , and is his , by right of Nature , as long as he moveth in Gods Love. 77. But thou must not think , as if God were tyed to it , and cannot or may not expell him from thence , if he should move or stirre otherwise , then God had constituted settled or stated him at first . 78. For as long as he abideth in obedience , and in love ; the Place is his , by right of Nature ; but when he elevateth himself and kindleth that place in the wrathful fire ; then he sets his Fathers House on fire , and becomes a contrary will or opposite to the Place , out of which he is made , and maketh TWO out of that , which was ONE , before his Elevation . 79. Now when he doth so , then he keeps his corporeal Right of Nature to himself , and that Place also keepeth its own to it self : but seeing the Creature , which hath a beginning , will oppose or set it self against the First Being , which was before the Creature was , which had no beginning , and will needs spoil the Place , which is none of its making , wherein it was created a creature in the Love , and will turn that love into a wrath-fire , then it is equal and just , that the Love should spew up the wrath-fire forth together with the Creature . 80. From hence also the † RIGHTS in this world exist or have their original . For when a sonne resisteth his Father , and striketh his Father , then he loseth his Fatherly or Paternal inheritance , and his Father may thrust him out of his House : but so long as he continueth in obedience to his Father , the Father hath no right authority or Lawfull Power to Dis-inherit him . 81. This worldly * Right taketh its original from Heaven ; as also many other worldly Rights , which are written in the Books of Moses , take their begining and original from the Divine Nature in Heaven , which I shall demonstrate plainly in its due place from the true ground in the Deity . Now ; one might Object and say ; Objection . Then an Angel is fully bound and tyed to that place , in which he is created , and must not stir , nor can stir from thence . Answer . 82. No : as little as the Spirits of God are or will be tyed in their rifing up ; that they should not move one among another , so little are the Angels also tyed to their place at all . 83. For as the spirits of God rise up continually one in another , and have a Sport or Game of Love in their Birth or Geniture , and yet every spirit keepeth his natural seat , or place , in the Birth or Geniture of God , wherein it never cometh to passe , that the Heat is changed into the Cold , or the Cold into the Heat , but each keepeth its natural place or Posture , and the one riseth up in the other , from whence the life hath its Original . 84. So the Holy Angels move walk or converse in all the three Kingdoms , one among another , whereby they conceive , or receive their conceptions , one from the other ; that is , from the others Beauty comely form , friendlinesse courtesie and vertue , every one receiveth his highest joy , and yet each keepeth his naturall seat or Place , in which he is become a creature , for his own propriety . 85. Like one in this world , that when he hath a dear and near kinsman , which returns home from forraign Parts of the world , whom he had a very hearty desire , and earnest longing to see ; there is joy and friendly saluting and bidding welcome , also a friendly loving discourse or conference between them , and so he treateth this loving and wellcome Guest in the best manner that he can : yet this is but cold water , in respect of the Heavenly . 86. And thus the Holy Angels do one towards another ; when the Army or Company of one Kingdome cometh to the other , or when the Army or Company of one princely Quality cometh to an Army or Company of another princely Quality , there is nothing but meer loving Entertainment saluting and embracing reception ; a very gracious amiable and blessed discourse and friendly respect , a very gracious amiable blessed and loving walking and playing together ; a most chast and humble exercise ; a friendly kissing and leading one another up and down , here beginneth the lovely Quire and set Dancing , 87. Like little Children , when they go in May to gather flowers , where many often meet together , there they talk and confer friendly , and pluck or gather many sundry sorts of flowers . 88. Now when this is done , they carry those flowers in their Hands , and begin a sportfull Dance , and sing from the joy of their Heart rejoycing . Thus also do the Angels in Heaven , when the Forraign Armies or Companies meet together , 89. For the corrupted Nature in this world , labours in its utmost power and diligence , that it might bring forth heavenly forms , and many times little children might be their Parents School-masters and Teachers , if Parents could but understand , or would but take notice of them ; But now adayes the Corruption is Lamentable both with Young , and Old , and the Proverb is verified , Wie die Alten Sungen , So Lerneten die Yungen . As the Old ones Sing , So th'Young Learn to Ring . 90. By this high humility of the Angels , the Spirit admonisheth the children of this world , that they should view and examine themselves , whether they bear such a love one to another ? whether there be such humility among them ? what kind of Angels do they think they are ? and whether are they like to these or no ? Being they have in them in possession , the third Angelical Kingdome . 91. Behold the Spirit will here a little present before thy Eyes , what manner of love , humility , and courteous friendlinesse there is in thee , thou fair Angelical Bride ; behold I pray thee thy Dresse , Ornament , and Attire , what excellent delight and pleasure may thy Bridegroom take in thee , thou beloved Angel , that dancest daily with the Devil , I. 92. First , If one be now adayes a little prefer'd or advanced , and getteth but a little while into an Office , then , others are no more so good as he , or fit for his company that are in no preferment , he counteth the vulgar or Lay-Man his Footstool , he instantly endeavoureth by cunning and craft to get the vulgar or Lay-mans Goods under his disposing , if he cannot compasse it by Tricks , and designs , then he doth it by force , to satisfie his high mindednesse . 93. If a simple man cometh before him , that cannot place his words handsomely , then he taketh him up short , as if he were a Dogg : and if he hath any businesse before him , then he regards only those that are of worldly Esteem , and lets them carry the cause , Right or Wrong : Take heed friend ; what manner of princely Angel indeed thou art : Thou wilt find it well enough in the following Chapter , concerning the fall of the Devil ; that will be thy Looking-Glasse to see thy self in . II. 94. Secondly , If one now adayes hath learnt more in worldly Sciences , or studied more then the vulgar or Lay-man , in an instant , no vulgar or Lay-man is to be compared to him , because he cannot Expresse himself , or speak according to Art , he hath no skill in the others proud Gange and Garb. 95. In brief , the Simple plain man must be his Fool , whereas he himself is indeed a Proud Angel , and is 〈◊〉 Love but a dead Man. This sort of Party 〈…〉 have its Looking-Glasse in the following Chapter . III. 96. Thirdly , If one be Richer now adayes , then the other , then the Poorer Man is counted the Fool : and if he can wear but better and more fashionable Clothes or Apparel then his Neighbour , then the poorer man is no more worthy or good enough to be in his Company . 97. And so the Old Song is now adayes in full force and Practice : which is this ; Der Reich den Armen Zwinget , Und Ihm sein sweisze aboringet , Dasz nur sein Grosshe Klinget . The Rich man doth Constrain the Poor , And Squeezeth out his Sweat so sore , Tha●'s own great Wealth abroad may roar . These Angels also are invited as Guests to the next Chapter for their Looking-Glasse to see themselves in . IIII. 98. Fourthly , There is for the generality such a devillish pride and statelinesse , and such over-topping one another , such despising , belying , entrapping circumventing over-reaching cheating deceiving betraying , extorting Usury , coveting , envying and hating one another : that the world burneth now as in the hellish fire : Woe , woe for Ever ! 99. O World where is thy Humility ? where is thy Angelical Love ? where is thy courteons friendlinesse ? At that very instant when the Mouth saith , God save thee ; then if the Heart were seen it might be said ; Beware , look to thy self : for it bids the Devil take thee . 100. O thou Excellent Angelical Kingdom , how comely dress'd and Adorned wert thou once ? how hath the Devill turn'd thee into a murtherous Denne ? Dost thou suppose thou standest now in the flower of thy Beauty and Glory ? No! thou standest in the midst of Hell : if thine Eyes were but opened , thou wouldst see it . 101. Or dost thou think , that the Spirit is drunken , and doth not see thee ? O , it seeth thee very well : thy shame standeth quite naked before God , thou art an unchast wanton lascivious woman , and goest a whoring day and night , and yet thou sayst , I am a chast Virgin. 102. O , how fair a Looking-Glasse art thou , in the presence of the Holy Angels : do but smell to thy sweet Love and Humility , doth it not smell or savour just like Hell ? All these parties are invited as Guests , to the following Chapters . Of the Kingly Primacy , or of the power and Authority of the Three Angelical Kings . 103. As the Deity in its Being is Threefold , in that the Exit out of the seven Spirits of God sheweth and generateth it self as Threefold , viz. Father Sonne and Holy Ghost , One God ; wherein the whole Divine Power consisteth , and all whatsoever is therein ; and they are the Three Persons in the Deity , and yet are not a divided Being , but in one another as one . 104. So also when God moved himself and Created the Angels , there came to be Three speciall Angels out of the best Kernel of Nature , out of the Being of the Ternary in the Nature of God , and in such power authority and Might as the Ternary in the seven Spirits of God , and is again the Life and Heart of all the seven Spirits . 105. And so also , the Three Angelical Kings , each of them in the manner kind and Nature of his Hoast or Army , is risen up , and is a Natural Lord of his Place or Region , over the Regiment or Dominion of his Angels ; but the Ternary of the Deity retaineth that Place , which is unalterable or unchangeable to it self : and the King retaineth the Dominion of the Angels . 106. Now as the Ternary of the Deity is one only Being or Substance in all Parts in the whole Father , and is united together , as the Members in Mans Body , and all places are as one Place , though one place may have a different condition frame and * Constitution , distinct from the other , as also the members of men have ; yet it is the Body of God. 107. So also are the Three Angelical Kingdomes united one in another , and not each severed asunder : No Angelical King ought to say : This is my Kingdome : or that there ought no other King to come thereinto ; though indeed it is his first beginning original natural inheritance ; and remaineth also to be his : yet all other Kings and Angels are his true Naturall Brothers , generated out of or from one Father , and do inherit their Fathers Kingdom . 108. And as the qualifying or fountain Spirits of God , have each of them the Natural seat or possession of its Birth or Geniture , and retaineth its Naturall Place to it self , and yet is , together with the other spirits , the one only Spirit ; so that if the other were not , that would not be neither , and thus also they rise up One in the other . 109. So it is also with the Chief or Principall of the Holy Angels in his Constitution ; and is in no other manner then as it is in God ; and therefore they live all friendlily peaceably and blessedly one with another , in their Fathers Kingdom , as loving dear brethren ; there are no Bounds or Bars how far any should go , and how far not . Question . Upon what do the Angels walk ? or upon what do they stay or set their Feet ? Answer . 110. I will here shew thee the right Ground , and it is no otherwise in Heaven , then as thou here findest in the letter , for the Spirit looketh into this Deep , very unremoveably or steadfastly , also it is very apprehensible . 111. The whole Nature of the Heaven , standeth in the power of the seven qualifying or fountain-spirits , and in the seventh consisteth Nature or the apprehensibility of all the Qualities : this now is very lightsome and solid as a Cloud , but very transparent , and shining , like a Crystalline Sea , so that a man can see through and through it all : Yet the whole depth upward and downward is wholly thus . 112. Now the Angels also , have such Bodies , but more dry and close compacted or incorporated together , and their body also is the kernel , of or out of Nature , even the best or fairest splendor and brightnesse of or out of Nature . 113. Now upon the seventh spirit of God their Foot doth stay , which is solid like a Cloud , and clear and bright as a Crystalline Sea , wherein they walk upward and downward , which way soever they please . For their Agility or Nimblenesse is as swift as the Divine-power it self is , yet one Angel is more swift then another , and that answerably according to their Quality . 114. In that seventh spirit of Nature , rise up also the Heavenly fruits and colours , and whatsoever is apprehensible or comprehensible , and is like to such a * Forme , or manner , as if the Angels did dwell betwixt Heaven and Earth in the Deep , where they ascend and descend , and where ever they are , there their foot resteth , as if it stood upon the Earth . 115. Antiquity hath represented the Angels in Picture , like Men with Wings but they have no need of any Wings , yet they have Hands and Feet , as Men have , but after a Heavenly manner and kind . 116. At the Day of the Resurrection from the Dead , there will be no difference between the Angels and Men , they will be of one and the same kind of forme ; which I shall shew plainly in its due place , and our King JESUS CHRIST clearly testifieth the same , where he saith , In the Resurrection they are like the Angels of God , Matth. 22. 30. Of the Great Glory Brightnesse and Beauty of the Three Angelical Kings . 117. This is the very Billet or Staffe , which is flung at the Dog , to make him run away , because of this Song , Lord Lucifer could pull and tear off the Hair of his Head and Beard for grief sorrow and Pain . Observe here the depth . Concerning the King or Great Prince MICHAEL . 118. MICHAEL signifieth the Great strength or power of God ; and beareth the name operatively actually and in Deed : For he is incorporated or consolidated together , out of the seven qualifying or fountain spirits , as out of a Kernel or seed of them , and standeth here now , as in the stead of God the Father . 119. The meaning is not , that He is God the Father , who consisteth in the seven spirits of the whole Deep , and is not creaturely ; but , the meaning is , that in Nature among the Creatures there is also such a kind of Creature , as is like God the Father , as he is in the seven qualifying or fountain spirits , which is to raign among the Creatures . 119. For when God made himself creaturely , then he made himself creaturely according to his Ternarie ; And as in God , the Ternarie is the greatest and chiefest , and yet his wonderful proportion , form and variety cannot be measured , in that he sheweth himself in his operation so variously and manifoldly . So also he hath created Three principal Angel-Princes , according to the highest Primacy of his Ternarie . 120. After that , he created the Princely-Angels , according to the seven qualifying or fountain spirits , answerable to their Quality , viz. GABRIEL , an Angel or Prince of the Tone , sound , or of swift or speedy Messages ; as also RAPHAEL , and others beside in the Kingdom of MICHAEL . 121. Thou must not understand this , as if these Royal Angels were to Rule in the Deity , that is , in the seven qualifying or fountain-spirits of God , which are without or distinct from the creatures ; no , but each over his Creatures , or the creatures of his own Dominion . 122. For as the Ternarie of God raigneth over the infinite or Endlesse , Being and over the figures and several various forms or Ideas in the Deity , and changeth varieth and Imageth or frameth the same . 123. So also are the three Angelical Kings , Lords over their Angels even to the heart and deepest Ground , though they cannot corporeally or Bodily vary or change themselves , as God himself can , who hath created them ; yet they rule them ( viz. the Angels ) Corporeally , and are bound or united to them ; as body and soul are bound one to another . 124. For the King is their Head , and they are the Members of the King ; and the * Qualifying or fountain Princely Angels are the Kings Counsellours or † Officers in his Affaires , like the five Senses in Man , or as the Hands and Feet , or the Mouth , Nostrils , Eyes and Ears , whereby the King executeth or accomplisheth his Affairs . 125. Now as all Angels are bound to the King , so is the King also bound to God his Creator , as Body and Soul : the Body , signifieth God ; and the Soul the Angelical King , which is in the Body of God , and is become a Creature in the Body of God , and abideth eternally in the Body of God , as the soul doth in its Nest , and therefore also hath God so highly glorified him , as his own propriety , or as the Soul is glorified in the Body . 126. Thus the King or Great Prince Michael Looks like God the Father in his glorification , clarity , or brightnesse , and is a King and prince of God upon the Mount of God , and hath his Office in the Deep , wherein he is created . 127. That circumference or space , Region or Province , wherein he and his Angels are created , is his Kingdom , and he is a loving Sonne of God the Father in Nature , a Creaturely Sonne , in whom the Father delighteth . 128. Thou must not compare him with the Heart or Light of God , which is in the whole Father , which hath neither Beginning nor End , as well as God the Father himself . 129. For this Prince is a Creature , and hath a Beginning , but he is in God the Father , and is bound and united with him in his Love , as his dearly beloved Sonne , whom he hath created out of himself . 130. Therefore he hath set upon him the Crown of Honour , of Might Power and Authority , so that there is in heaven no higher nor Excellenter , nor mightier then He is , except God himself in his Ternarie . And this is one King ; rightly described , with a true ground , in the knowledge of the Spirit . Of the second King LUCIFER , so now called , because of his Fall. 131. King LVCIFER , shut thy Eyes here a little , and stop thy Ears a little , that thou mayst neither bear nor see , or else thou wilt be horribly ashamed , that another sitteth upon thy Seat , and so thy shame shall be fully discovered yet before the End of the world , which thou hast kept so closely concealed in secret and suppressed , ever since the begining of the world , wheresoever thou couldst : I will now describe thy Kingly Primacie , not for thee , but for the benefit of Man. 132. This High and Mighty , Glorious and Beauteous King , lost his right name in his Fall : for he is now called LVCIFER , that is , One carried forth or expell'd out of the Light of God. 127. His name was not so at the beginning : for he was a creaturely Prince or King of the Heart of God in the bright Light , even the Brightest among the three Kings of Angels . Of * his Creation . 134. As Michael is Created according to the quality manner and property of God the Father ; So was Lucifer Created according to the quality , condition , and Beauty of God the Sonne , and was bound to and united with him in Love , as a dear Sonne or Heart , and his heart also stood in the Center of Light , as if he had been God himself ; and his Beauty or Brightnesse transcended all . 135. For his circumference conception or chiefest mother , was , the Sonne of God , and there he stood as a King or Prince of God. 136. His Court , Province , place , Region or Quarters , wherein he dwelt with his whole Army or Company , and wherein he is become a Creature , and which was his Kingdome ; is the created Heaven and this world , wherein we dwell with our King JESUS CHRIST . 137. For our King sitteth in Divine Omnipotence , where King Lucifer did sit , and on the Kingly throne of expulsed Lucifer , and the Kingdome of King Lucifer is now become HIS ; O Prince Lucifer , how dost thou relish that ? 138. Now as God the Father is bound and united in great love with his Sonne ; so was King Lucifer also bound with King Michael in great love , as One heart or One God , for the fountain or well-spring of the Sonne of God hath reach'd even into the heart of Lucifer . 139. Onely that the Light , which he had in his Body , he had it for his own propriety , which while it shone with or agreeable to the Light of the Sonne of God , which was Externally without or distinct from him , they both qualified incorporated and united together as one thing , though they were two , yet they were bound or united together , as Body and Soul. 140. And as the light of God raigneth in all the powers of the Father , so he also did raign in all his Angels , as a mighty King of God , and did wear on his Head the fairest Crown of Heaven . 141. Here at present I will leave him a little scope , because I shall have so much to do concerning him , in the second Chapter . Let him prance a little yet , here , in the Crown , it shall suddenly be plucked away from him . Of the third Angelical King called URIEL . 142. This gracious amiable Blessed Prince and King , hath his Name from the Light , or from the flash , or going forth of the Light , which signifieth rightly , God the Holy Ghost . 143. For as the Holy Ghost goeth forth from the Light , and formeth figureth and Imageth all , and raigneth in all ; such also is the power and gracious amiable blessednesse of a Cherubin ; who is the King and heart of all his Angels ; that is , when his Angels do but behold him , they are all then affected and touch'd with the will of their King. 144. For , As the will of the heart affecteth and stirs all the members of the Body , so that the whole Body doth as the Heart hath Decreed or concluded ; Or as the Holy Ghost riseth up in the Center of the Heart , and enlightneth all the Members in the whole Body : so the Cherubin with his whole Glance or Lustre and will , affecteth all his Angels , so that they all are together , as one Body , and the King is the heart therein . 145. Now this glorious and Beautiful Prince is Imaged and framed according to the kind and quality of the Holy Ghost , and is indeed a glorious and fair Prince of God , and is united with the other Princes in Love , as one heart . 146. These are now the Three Princes of God in the Heaven . And when the Flash of life , that is , the Sonne of God , riseth up in the middle or central circle in the qualifying or fountain spirits of God , and sheweth it self triumphantly , then the Holy Ghost also riseth upward triumphantly : In this rising up , the Holy Trinity also riseth up in the heart of these three Kings , and each of them triumpheth also according to his kind and Quality . 147. In this rising up , the Armies or Companies of all the Angels of the whole Heaven become triumphant and joyfull , and that Melodious TE DEUM LAUDAMUS ( WE PRAISE THEE O GOD ) riseth up . 148. In this rising up of the heart , the Mercurius in the heart , is stirred up or awakened , as also in the whole Salitter of Heaven there riseth up in the Deity , the miraculous wonderful and fair Beautiful Imaging of heaven in several manifold various colours and manners , and each spirit presenteth it self in its own peculiar form . 149. I can compare it with Nothing save onely with the most * Pretious Stones or Jewels ; as a Ierubin . Cherubins . c Delfin . Topazes . a Rubie's , b Emeraud's , c Topaze's , d Onix'es , Saphir's , Diamonds , Jasper's , e Jacinct's , Ametist's , f Beril's , g Sardis'es , h Carbuncles . and such † Like . 150. In such manner and Colours , the * Heaven . of Gods Nature sheweth or presenteth it self in the rising up of the spirits of God : and now when the Light of the Sonne of God shineth therein , then it is like a Bright clear Sea of the colours of the above-mentioned Pretious Stones or Jewels . Of the wonderful proportion , alteration or variation , and rising up of the Qualities in the heavenly Nature . 151. Seeing then the Spirit giveth the form and manner of Heaven to be known ; I cannot chuse but write it thus down , and let his will be done , who will have it so . 152. And although the Devil will raise scorners and mockers to vilifie it , I do not much regard that : I am satisfied with this gracious amiable and blessed Revelation of God ; they may mock so long , till they find it by experience with Eternal Shame , then the fountain of woe Lamentation and sorrow will surely Gnaw them . 153. Also I have not gone up to Heaven , and beheld it with my fleshly Eyes , much lesse hath any told it me ; For though an Angel should come , and tell it me , yet I could not apprehend or conceive it without enlightening from God , much lesse believe it . 154. For I should alwayes stand in Doubt , whether it were a good Angel , sent of God or no , seeing the Devil can transform or cloath himself in the form of an Angel of light , to seduce Men , 2 Corinth . 11. 14. 155. But because it is generated in the Center or Circle of Life , as a bright shining light , like unto the heavenly Birth , or rising up of the Holy Ghost , with a fiery driving or impulse of the spirit , therefore I cannot resist or withstand it , though the world alwaies make a mock of me for it . 156. The Spirit testifieth , that there is yet a very little time remaining , and then the Flash in the whole circle of this world , will rise up , to which end this spirit is a fore-runner , Messenger , and Proclaimer of the Day . 157. And then whatsoever man , is not found in the Birth of the Holy Ghost at that time ; in him the Birth will never rise at all , but he abideth in the quality or source of darknesse , as a dead hard Flint stone , in which the source or quality of fiercenesse wrath and corruption riseth up Eternally . 158. And there he will be a mocker eternally in the Birth of the hellish Abomination : for whatsoever quality the Tree is of , such also is its fruit . 159. Thou livest betwixt Heaven and Hell , into whichsoever thou sowest , in that thou shalt reap also , and thar will be thy food in Eternity : If thou sowest scorn and contempt , thou wilt also reap scorn and contempt , and that will be thy food . 160. Therefore , O child of Man ! have a care , trust not too much upon worldly wisdome , it is blind , and is born blind , but when the flash of life is generated therein , then it is no more blind , but seeth . 161. For , John 3. 7. Christ saith ; You must be born anew , or else you cannot enter into the Kingdome of heaven . 162. Truly it must be generated in such a manner , in the * Holy Ghost ; which riseth up in the sweet spring or fountain-water of the heart , in the Flash . 163. And therefore hath Christ ordained or Instituted the Baptism or New Birth or Regeneration of the Holy Ghost , in the Water , because the birth of the light riseth up in the sweet water in the * Heart . 164. Which is a very great mystery , and hath been also kept secret from all men since the beginning of the world , till now : which I will demonstrate and describe plainly in its due place . Now Observe the Form and Posture of Heaven . 165. When thou beholdest this world , thou hast a Type of heaven ; I. The Stars signifie or denote the Angels : for as the stars must continue unaltered , till , to the End of this Time , so the Angels also in the Eternal Time of heaven must remain unaltered for ever . 166. II. The Elements signifie or denote the wonderfull proportion variety change and alteration of the form and posture of Heaven : For as the Deep between the Starres and Earth alwaies alter and change in their form , suddenly it is fair bright and Light , suddenly it is lowry and dark ; now wind , then rain ; now snow , suddenly the Deep is Blew or Azure , suddenly greenish , by and by whitish , then suddenly again Dusky . 167. Thus also is the change and alteration of Heaven , into many several colours and forms , but not in such a manner and kind as in this world , but all , according to the rising up of the Spirits of God , and the Light of the Sonne of God shineth therein Eternally : But the rising up in the birth differs in the Degrees more at one time then at another . And therefore the wonderful wisdome of God is incomprehensible . 168. III. The Earth signifieth or denoteth , the Heavenly Nature , or the seventh * spirit of Nature , in which the Idea's , or Images forms and Colours rise up : 169. IIII. And the Birds or Fowles Fishes and Beasts signifie or denote the several forms or shapes of figures in Heaven . 170. Thou art to know this , for the spirit in the Flash testifieth the same , that in Heaven there arise all manner of figures or shapes like the Beasts Fowles Birds and Fishes of this world , but in a heavenly form or manner , clarity or brightnes●e and kind , as also all manner of Trees , Plants and Flowers . 171. But as they rise , so they go away again , for they are not incorporated or compacted together , as the Angels are : for these figures are so formed in the Birth of the rising qualities in the spirit of Nature , or Nature-spirit . 172. If a figure be Imaged in a spirit , so that it it subsisteth ; and if another spirit wrestleth with this , aud gets the better , then it comes to be divided , and indeed changed or altered , all according to the kind of the qualities ; And this is in God as a holy Sport Play or Scene . 173. Therefore also the Creatures , as Beasts , Fowls or Birds Fishes and Worms in this world ; are not created to an Eternal Being , but to a transitory one , as the figures in Heaven also passe away . 174. This I set down here onely for a manuduction or introduction : you will find it described more at large , concerning the Creation of this world . The Thirteenth Chapter . Of the terrible , dolefull and Lamentable miserable Fall of the Kingdome of Lucifer . 1. I Would have all proud , covetous , envious , and wrathfull men invited to look into this Glasse , and there they will see the original of their pride , covetousnesse , envy and wrath , also the issue and final requital or wages thereof . 12. The Learned have produced many and various Monsters concerning the beginning of Sin , and Original of the Devil , and scuffled one with another about it ; every one of them , thought he had the Axe by the Handle , yet it continued hidden from them all , till this very time . 3. But since it will henceforth be fully revealed , as in a clear Looking-Glasse , therefore it may well be conceived , that the Great Day of the Revelation of God is now near at hand , wherein the fiercenesse and the kindled fire will be separated from the Light. 4. Therefore let none make himself stark blind , for The time of the Restitution , of whatsoever man hath lost , is now near at Hand : the Day Dawneth , or , the Morning-Rednesse breaketh forth ; It is high Time to awake from sleep . Question . Now it may be Asked : What is the source or fountain of the first Sin of Lucifers Kingdom ? Answer . 5. Here we must again take in Hand the highest depth of the Deity ; and see , Out of what , King Lucifer , became a Creature , or what was the first source or fountain of Evil or Malice in him ? 6. The Devil and his crew continually excuse themselves , and so do all wicked men , which are begotten in corruption , saying ; God doth them wrong , in thrusting them out or rejecting them . 7. Nay , this present world doth dare to say , that God hath Decreed or concluded it so in his predestinate purpose and counsel ; that some men should be Saved , and some should be Damned , and say , to that end also God hath rejected Prince Lucifer , that he should be a spectacle of Gods wrath . 8. As if Hell or Malice and Evil , had been from Eternity , and that it was in Gods predestinate purpose , that Creatures should and must be therein ; and so they pull and hale and bestir themselves to prove it by Scripture , though indeed they neither have the knowledge of the true God , nor the understanding of the Scriptures : though some erroneous things also are brewed from the Scriptures . 9. Christ saith , the Devil was a murtherer and Lyar from the beginning , and did not stand in the Truth , John 8. 44. But being these Justifiers and Disputers assist the Devil so stedfastly , and pervert Gods truth , and change it into Lies , in that , they make of God a thirsty and fierce wrathful Devil , and such a one , as hath created and still willeth Evil , and so all of them , together with the Devil , are joyntly murtherers and Lyars . 10. For , as the Devil is the Founder and Father of Hell and Damnation , and hath himself built and prepared for himself the Hellish quality to be his Royal Seat ; so also such Writers and Scriblers are the Master-Builders of Lies and Damnation , who help to confirm and Establish the Devils Lies , and to make of the Merciful loving and friendly God , a murtherer and furious Destroyer , and so pervert and turn the truth of God into Lies . 11. For God saith in the Prophet : As true as I live , I have no delight or pleasure , in the death of a Sinner , but that he turn and live , Ezek. 33. 11. And in the Psalms it is thus ; thou art not a God , that hast pleasure in wickednesse , Psal. 5. 5. 12. Besides , God hath given Lawes to man , and hath forbidden the Evil , and commanded the Good. Now if God would have the Evil , and also the Good , then he should be at Odds with himself , and it would follow , that there would be destruction or destructivenesse in the Deity , one quality running counter against the other , and the one spoiling and corrupting the other . 13. Now how all this is come to passe , or how Wickednesse hath taken its First Source , original and beginning , I will declare in the highest simplicity in the greatest depth . 14. To which End the spirit inviteth and citeth , summoneth or warneth all men that are seduced into Errours by the Devil , that they come and present themselves before the Looking-Glasse of this School wherein they shall see and inspect the murtherous Devil into his very heart . 15. Then he that will not take heed and beware of his Lies , whilest he may very well do it , there is ●o Remedy for him neither here nor hereafter : he that soweth and will sowe , with the Devil , must Reap with the Devil also . 16. In the Center of the flash it is shewed , that the Harvest is white already : wherein every one will Reap , what he hath Sown . 17. Here , my Entrusted Talent , which I have received , I will let out for rent profit and encrease as I am commanded to do , and he that will deal with me in this way of gain or usury , it shall be free for him , he may freely do it ; whether he be a Christian , a Jew , a Turk , or a Heathen ; they will be all alike advantagious to me ; my Ware-house shall stand open for every one , let none fear Exacting tricks or deceit , for he that cometh to deal with me in my Wares , shall be justly rightly and fairly dealt with . 18. Every one should here , have a care , to deal so well that he bring in some Gain of use-money for his Master : for I am afraid , that every Merchant will not be fitted in my Warres for his turn ; for to some they will be very strange and uncouth , neither will every one understand my Language Phrase and Expression . 19. I would therefore have every one warned , that he deal circumspectly and warily , and not be conceited , that he is rich , and cannot grow poor ; truly I have very admirable and wonderfull wares to Sell , every one will not have understanding and skill to know what to do with them . 20. Now if any one should in a dull humour fall upon them , and plunge himself into perdition , let him bear his own blame ; he hath need of a light in his Heart , that his Understanding and Mind may be well governed . 21. Else let him forbear to come into my Ware-house , or he will but deceive his own expectation ; for the Ware which I have to sell is very Pretious and Dear , and requireth a very sharp and acute understanding : therefore have a care , and do not climb aloft , where you see no Ladder is , else you will fall . 22. But to me is shewen the Ladder of Jacob , upon which I am climb'd up , even into heaven , and have received my Ware , which I have to sell and vent : Therefore if any one will climb up after me , let him take heed that he be not drunken , but he must be girt with the sword of the Spirit . 23. For he must climb through a horrible deep , a giddinesse will frequently come into his head ; and besides , he must climb through the midst or center of the Kingdom of Hell , and there he will feel by experience what a deal of scoffings and upbraidings he must Endure . 24. In this combate , I had many hard tryals to my hearts grief : my Sun was often eclipsed or extinguished , but did rise again ; and the oftner it was eclipsed or put out , the brighter and clearer was its rising again . 25. I do not write this for my own praise , but only for an Item or hint , that if it go so with you , you should not despair about it , for there belongeth and is requisite a mighty endurance hard labour and stoutnesse , for him that fighteth with the Devil , betwixt Heaven and Hell : for He is a potent Prince . 26. Therefore have a care , that thou put on the Coat of Mayl or * Habergeon of the Spirit , else do not venture to come near my Ware-house , that my wares be not ill handled by thee , and so be prejudicial to thee . 27. Thou must renounce the Devil and the world , if thou wilt enter into this fight , else thou wilt not overcome : But if thou overcomest not , then let my book alone , and meddle not with it , but stick to thy Old matters , else thou wilt receive but evil wages for thy pains : be not deceived , God will not be mocked , Gal. 6. 7. 28. Truly it is a narrow and strait passage , or entrance , through the Gates of Hell ; for them that will presse in to God : they must endure many pangs crushings and squeezings from the Devil . 29. For the humane flesh is very young and tender , and the Devil is rough and hard , also dark , hot , bitter , astringent and cold : and so these two are very ill match'd . 30. Therefore I seriously exhort the Reader , and would have him faithfully warned , as it were with a Preface to this Great Mystery , that if he do not understand it , and yet longeth and would fain have the meaning or understanding thereof , that he would pray to God for his Holy Spirit , and that he would enlighten him with the same . 31. For , without the illumination thereof you will not understand this Mystery ; for there is a strong Lock and Bar before it in the spirit of Man , that must be first unlockt or opened , and that No man can do , for the Holy Ghost is the onely Key to do it withall . 32. Therefore if thou wilt have an open Gate into the Deity , then thou must move stirre and walk in Gods Love , this I have set down here for thy Consideration . Now Observe : 33. Every Angel is created in the seventh * Qualifying or fountain-spirit , which is † NATURE , out of which his Body is compacted or incorporated together , and his Body is given him for a propriety , and the same is free to it self , as the whole Deity is free . 34. He hath no impulse or driving without or distinct from himself , his impulse and mobility standeth in his Body , * which is of such a kind and manner , as the whole God is ; and his light and knowledge , as also his life , is generated in that manner , as the whole Divine Being is generated . 35. For the Body is the incorporated or compacted spirit of Nature , and encompasseth or incloseth the other six Spirits ; these generate themselves in the Body , just as it is in the Deity . 36. Now Lucifer had the fairest Beautifullest and powerfullest Body , in Heaven , of or among all the Princes of God , and his Light , which he hath , and is continually generated in his Body , that hath incorporated with the heart or Sonne of God , as if they were One thing . 37. But when he saw that he was so fair and beautiful , and found or felt his inward birth and great power or authority , then his spirit , which he had generated in his Body , which is his ANIMAL ( or animated ) or Life-spirit , — [ Note , The Author calls the soulish Birth the ANIMAL Birth ; from Anima , which signifieth the Soul ; but being the Scripture otherwise understandeth by the word Animal , the perished or corrupted Soul , or Animalem hominem , the Animal man or the corrupted Natural Man , that is , the Adamical beastial Man ; and so he being advertised of it , he altered that Expression , and used it no more any further . — or Sonne or Heart ; exalted it self , intending to triumph over the Divine Birth , and to lift up or extoll it self above the Heart of God. Here Observe the Depth . 38. In the middle or central fountain or well-spring , which is the Heart ; where the Birth riseth up ; the astringent or harsh quality rubs it self with the Bitter and Hot , and there the light kindleth , which is the Sonne , of which it is alwayes impregnated in its Body , and that enlighteneth and maketh it living . 39. Now that light in Lucifer was so fair bright and Beautiful , that he excelled the bright form of heaven , and in that light was perfect Understanding : for all the seven qualifying or fountain spirits generate that same light . 40. But now , the seven qualifying or fountain-Spirits are the Father of the Light , and may permit or suffer the Birth of the Light to be as much as they please : and the light cannot exalt or raise it self higher , then the qualifying or fountain-spirits will permit , or give it leave . 41. But when the Light is generated , then it enlightneth all the seven qualifying or fountain spirits , so that all seven are Understanding ; and do all seven give their will to the Birth of the Light. 42. But now , every one hath power and Might to alter its will in the Birth of the light , according as there is need : now if that be so , then the spirit cannot triumph thus , but must lay down its prancing Pomp. 43. And therefore it is that all seven spirits are in full power , every one of them hath the Reines in its hand , that it may hold in and check the generated spirit , from triumphing any higher , then is fit for it . 44. But the seven spirits , which are in an Angel , which generate the light and understanding , they are bound and united with the whole God , that they should not qualifie any other way , either higher or more vehemently , then God himself ; but that there should be one and the same manner and way between them both . 45. Seeing they are but a part or peece of the whole , and not the whole it self , for God hath therefore created them out of himself , that they should qualifie operate or Act in such a manner form and way as God himself doth . 46. But now the qualifying or fountain spirits in Lucifer did not so , but they seeing that they sate in the highest Primacie or Rank , they moved themselves so hard , and strongly , that the spirit , which they generated was very fiery , and climbed up in the fountain of the heart , like a Proud Damsell or Virgin. 47. If the qualifying or fountain spirits had moved qualified or acted gently and lovely , as they did before they became creaturely , as they were universally in God before the Creation , then had they generated also a gentle lovely mild and meek Sonne in them , which would have been like to the Sonne of God ; and then the Light in Lucifer and the Light of the Sonne of God had been One thing , one qualifying operating acting and affecting , one and the same lovely kissing , Embracing and struggling . 48. For the great Light , which is the Heart of God , would have played meekly mildly and lovingly with the small Light in Lucifer , as with a young sonne , for the little sonne in Lucifer should have been the dear little brother , of the Heart of God. 49. To this End God the Father hath created the Angels , that as he is manifold and various in his Qualities , and in his alteration or variegation is incomprehensible in his Sport or Scene of Love ; so , the little spirits also , or the little Lights of the Angels , which are as the Sonne of God , should play or sport very gently or lovely in the great light before the Heart of God ; that the Joy in the Heart of God might here be encreased , and that so there might be a holy Sport Scene or play in God. 50. The seven spirits of Nature in an Angel should play and rise up gently in God their Father , as they had done before their creaturely Being , and rejoyce in their New-born sonne , which they have generated out of themselves , which is the Light and Understanding of their Body . 51. And that light should rise very gently or mildly in the Heart of God , and rejoyce in the light of God , as a child with its Mother , and so there should be a Hearty loving , and friendly kissing , a very meek and pleasant Taste or relish . 52. In this the Tone should rise up , and sound , with singing and ringing forth ; in praising and jubilating : also all the qualities should rejoyce therein , and every spirit should exercise or practise its Divine work or labour , as God the Father Himself doth . 53. For the seven spirits had this in perfect knowledge , for they were united and actuated with God the Father , so that they could all see , feel , taste , smell and hear , what God their Father did , or wrought and made . 54. But when they elevated themselves in a sharp or strong kindling , then they did against Natures Right , otherwise then God their Father did , and this was a stirring quality or rising up , against or contrary to the whole Deity . 55. For they kindled the Salitter of the Body , and generated a high triumphing Sonne , which in the astringent quality , was hard , rugged or rough , dark and cold ; in the sweet , was burning bitter and fiery : The Tone was a hard fiery noise ; The Love was a lofty Emnity against God. 56. Here now stood the kindled Bride in the seventh Nature-spirit , like a Proud Beast ; now she supposed she was beyond or above God , nothing was like her now : Love grew cold , the Heart of God could not touch it , for there was a contrary will or opposition betwixt them . The Heart of God moved very meekly and lovingly , and the heart of the Angel moved very darkly hard cold and fiery . 57. And the heart of God should now unite and qualifie with the Heart of the Angel , but that could not be ; for there was now hard against soft , and soure against sweet , and dark against light , and fire against a pleasant gentle warmth , and a hard knocking or rumbling against a loving melodious song . Question . Hearken Lucifer , Where lyeth the fault now , that thou art become a Devill ? Is God in fault , as thou lyingly sayst ? Answer . 58. O no , thou thy self art faulty , the qualifying or fountain Spirits in thy Body , which thou thy self art , have generated thee such a little sonne : Thou canst not say , that God hath kindled the Salitter , out of which he made thee , but thy qualifying or fountain spirits have done it , whereas thou wert clearly before , a Prince and King of God. 59. Therefore , when thou sayst , God Created thee thus , or that he hath without sufficient cause spewed thee up out of thy place : then art thou a Lyar and Murtherer . For the whole heavenly Hoast or Army beareth witnesse against thee , that thou hast thy self erected and prepared this fierce Quality for thy self . 60. If it be not so , then go before the face of God , and Justifie thy self . But thou seest it plain enough without that ; and besides , thou darest not look on that matter : Wouldst not thou fain have a friendly kisse of the Sonne of God , that thou mightst once be eased or refreshed ? if thou art in the Right , then do but once look upon HIM : perhaps thou mayst be made sound or whole again . 61. But stay a little , another sitteth on thy Throne , He is kissed , and he is an obedient sonne to his Father , and doth as the Father doth . 62. Stay yet a little while , and the Hellish fire will kisse thee ; in the mean while , make much of this Latine till more groweth out of it ; thou wilt suddenly lose thy Crown . Now one might Ask : What then in Lucifer , is properly , that Emnity against God ; for which he was Thrust and driven out of his place ? 63. Here I will shew you exactly the Pith Kernel and Heart of Lucifer , and then you will see , what a Devil is , or how he is become a Devil . Therefore take heed , and do not Invite or Entertain him as a Guest , for he is the Arch-sworn Enemy of God , and of all Angels and Men , and that in his Eternity . 64. Now if thou understandest and apprehendest this aright , then thou wilt not make of God a Devil ; as some do , which say : God hath created the Evil , and that his will is , that some men should be Lost ; which men , that so say , help to encrease the Devils Lies , and bring upon themselves the severe Judgment , by their perverting Gods truth , and so turning them into Lies . Now Observe . 65. The whole Deity hath in its innermost or beginning Birth , in the Pith or kernel , a very tart terrible sharpnesse , in which , the astringent quality is a very horrible , tart , hard , dark and cold attracting or drawing together , like winter , when there is a fiery bitter cold frost , when water is frozen into Ice , and besides is very Intolerable . 66. Then think or suppose if in such a hard Winter , when it is so cold , the Sun should be taken away , what kind of hard Frost , and how very rough fierce and hard darknesse would it be , wherein no life could subsist . 67. After such a manner and kind is the astringent quality in the innermost kernel or Pith in it self , and to it self alone , without the other qualities in God ; for the austerenesse or severity maketh the attracting or drawing together , and fixation or Glutinousnesse of the body , and the hardnesse dryeth it up , so that it subsisteth * as a Creature . 68. And the bitter quality is a tearing , penetrating , and cutting bitter quality or source : for it divedeth and driveth forth the hard and astringent Quality , and maketh the mobility . 69. And betwixt these two qualities is heat generated from its hard and fierce bitter rubbing , tearing and raging , which riseth up in the Bitter and hard quality , as a fierce wrathful kindling , and presseth quite through , as a hard fiery Noise . 70. From whence existeth the hard Tone , and in that rising up , or climbing , it is invironed and fixed in the astringent quality , so that it becometh a Body , which subsisteth . 71. Now if there were no other quality in this Body , which could quench the fiercenesse of these four qualities , then there * would be a perpetual Emnity therein . For the bitter * would be against the astringent , in that it stormeth and teareth so vehemently therein , and breaketh open the astringent . 72. And then the astringent also would be against the bitter , in that it attracteth , draweth together and holds fast , the bitter , captive , that it could not have its own course . 73. And the Heat would be against both , in that with its fierce wratful kindling and rising up , it maketh all hot , burning , and raging , and is fully or totally against the cold . 74. And so the Tone would be a great Emnity in all the other , in that it penetrateth forcibly through all like a Tyrant . 75. And thus , this is the very deepest and innermost hidden Birth of God , according to which , he calleth himself an angry zealous or Jealous God , as may be seen by the Ten Commandements on Mount Sinai , Exod. 20. 5. Deut. 5. 9. 76. And in this quality standeth Hell and Eternal Perdition , as also the eternal Emnity and murtherous Den , and such a creature the Devil is come to be . 77. But now , seeing he is a sworn Arch-enemy of God , and though indeed the Disputants and Helpers of the Devil will needs force it so , in arguments ; that God willeth the good and also the evil , and that he hath created some men to Damnation ; therefore and thereupon the Spirit of God citeth them upon pain of eternal Emnity , to come before this Looking-Glasse , wherein their Heart shall be laid open ; and they shall see , what God is , and who the Devil is , or how he is become a Devil . 78. If thy heart be not bolted and barred up in death , through thy stubborn wilfulnesse aed Blasphemy , and drown'd in horrible sins , purposing not to desist from them , or leave them , then awake , and behold ; I take Heaven and Earth ; also the Stars and Elements , and all the Creatures , and Man himself also in his whole substance , to witnesse , and so I will prove it also plainly and clearly in its due place , with all these forementioned things , especially , when we come to treat of the Creation of all the Creatures . 79. If these things will not give thee satisfaction ; then pray to God , that He would open thy Heart , and then thou wilt know and see Heaven and Hell , as also the whole Deity with all its qualities ; and then no doubt thou wilt forbear , and justifie the Devil no more : I am not able to open thy heart for thee . Now observe the true * Birth or Geniture of God. 80. Behold , as I have mentioned above ; the Birth or Geniture of God in its innermost Being , in these four qualities ; is thus Sharp or Tart. Thou must understand it exactly . 81. The astringent quality is thus sharp in its own proper quality in it self : but it is not alone , or without the other ; neither is it generated of or in it self , as being wholly free , but the other six Spirits generate it , and they also hold it by the Reins , and may let their Reins and authority go as far only , as they please . 82. For , the sweet spring or fountain water is suddenly a whip scourge or Lash upon the astringent quality , and mitigateth softneth or suppleth it , so that it groweth very thin , gentle mild and soft , as also very Bright . 80. But that it is thus sharp in it self , is to the end , that a Body may be Imaged or framed through its attracting or drawing together , otherwise the Deity would not subsist , much lesse a creature . 84. And in this sharpnesse , God is an All-comprehensible and all-fixing or all-fastning sharp God : for the Birth Geniture and sharpnesse of God is thus every where . 85. But if I shall describe the Deity in its Birth or Geniture in a small round circle , in the highest Depth , then it is thus In a Similitude . 86. As suppose a WHEEL standing before thee , with seven wheeles one so made in the other , that it could go on all sides , forward , backward , and crosse wayes , without need of any turning back or stopping . 87. And in its going , that , alwayes one wheel in its turning about generateth the other , and yet none of them do vanish out of sight , but that all seven be visible ; or in sight . 88. And the seven Wheeles alwaies generating the Naves in the midst or center according to their turning about , so that the Nave stand alwaies free without alteration or removing ; whether the wheeles go forward or backward or crosse waies , or upward or downward . 89. And the Nave alwaies generating the Spoaks , so that in their turning about , they stand right and direct from the Nave to the Felleys of the wheel : and yet none of the spoaks to be out of sight , but still turning about , thus one with another , going whithersoever the wind drive it , and that without need of any turning back or stopping . Now observe what I shall inform you in the application of this . 90. The seven Wheeles are the seven Spirits of God , the one alwaies generating the other ; and are like , the turning about of a wheel , which hath seven wheels one in another , and the one alwaies wheeleth it self otherwise then the other in its station , and the seven wheeles are Felleyed , or hooped Round with Felleys , like a round Globe . 91. And yet that a man may see all the seven wheeles turning round about severally apart , as also the whole fitnesse or compasse of the frame , with all its Felleys and Spoaks and Naves . 92. And the seven Naves in the midst or Center being as it were one Nave , which doth fit every where in the turning about , and the wheeles continually generating these Naves , and the Naves generating the Spoaks continually in all the seven wheeles , and yet none of the wheeles , as also none of the Naves , nor any of the Felleys or Spoaks to be out of sight , and as if this wheel had seven wheeles , and yet were all but one wheel , and went alwayes forward , whithersoever the wind drove it . Now Behold , and Consider . 93. The seven wheeles one in another , the one alwaies generating the other , and going on every side , and yet none out of sight , or turning back : these are the seven qualifying or fountain Spirits of God the Father . 94. And they generate in the seven wheeles , in each wheel a Nave , and yet there are not seven Naves , but only One , which fitteth in all the seven wheeles : And this is the Heart or innermost Body of the wheeles , wherein the wheels run about , and that signifieth the Sonne of God. 95. For all the seven Spirits of God the Father generate continually in their circle , and that , is the sonne of all the seven spirits , and all those qualifie or act in his Light , and is in the midst or Center of the Birth , and holds together all the seven spirits of God , and they in their Birth turn about therewith , thus . 96. That is , they clime either upward or downward , backward or forward or crosse-wayes , and so the Heart of God is alwayes in the midst or center , and fitteth alwaies every qualifying or fountain Spirit . 97. Thus there is One Heart of God , and not seven , which is alwaies generated from all the seven , and is the heart and life of all the seven . 98. Now the Spoaks , which are alwaies generated from the Naves and Wheeles , and which do fit all the wheeles in their turning , and are their Root , stay , and fastning , in which they stand , and out of which they are generated ; signifie God the Holy Ghost , which goeth forth from the Father and the Sonne , even as the Spoaks go out from the Nave and Wheel , and yet abide also in the wheel . 99. Now as the Spoaks are many , and go alwaies about with and in the wheel ; so the Holy Ghost is the Workmaster in the wheel of God , and formeth , Imageth and frameth all , in the whole or total God. 100. Now this wheel hath seven wheels one in another , and one Nave , which is fitted in all the seven wheels : and all the seven wheels turn on that one Nave : Thus God is one God , with seven qualifying or fountain spirits , and yet is but one God , just as these seven wheeles are but One wheel . Now Observe : 101. The wheel in its incorporated structure and frame signifieth the astringent quality , which attracteth or draweth together the whole corporeal Being of the Deity , and holds it , and dryeth it , so that it subsisteth . 102. And the sweet spring or fountain-water is generated by the driving about or rising up of the spirits , for when the light is generated in the Heat , then the astringent quality is amazed or terrified for great Joy , and this is a submitting or lying down , or growing thin , and the hard corporeal being , sinketh down like a meeknesse or mildnesse . 103. And so now the terrour or the glance of the Light riseth up in the astringent quality very gently and shivering , and trembleth ; which now in the water is bitter , and the Light dryeth it , and maketh it friendly and sweet . 104. Now therein standeth life and joy : for the terrour or flash riseth up in all the qualities , like the wheel aforementioned which turneth about , and then there all the seven spirits rise up one in another , and generate themselves , as in a Circle , and the light is shining in the midst or Center of the seven Spirits , and re-shineth back again in all the spirits , and all the spirits triumph therein , and rejoyce in the light . 105. And as the seven Wheeles turn about upon one Nave , as upon their Heart , which holds them , and they hold the Nave ; so the seven spirits generate the Heart , and the heart holds the seven spirits , and so there arise voyces , and divine joyfulnesse , of * hearty loving and kissing . 106. For when the spirits with their light move , or boyl , turn about and rise one in another , then the life is alwayes generated : for one spirit alwaies affordeth to the other its taste or relish , that is , it is affected with the other . 107. Thus the one tasteth and feeleth the other , and the Tone presseth forth from all the seven spirits towards the Heart , and riseth up in the heart in the flash of the light , and then rise up the voices and joyfulnesse of the Sonne of God : and all the seven spirits triumph and rejoyce in the Heart of God , each according to its quality . 108. For in the Light in the sweet water , all astringency , and hardnesse , and bitternesse , and heat , are mitigated and made pleasant ; and so there is , in the seven spirits nothing else but a pleasant striving strugling and wonderful generating like a divine holy Sport or Scene of God. 109. But their sharp or Tart Birth , of which I have written above , abideth hidden as a kernel , for it becometh mitigated by the light and sweet water . 110. Just as a four bitter green Apple is forced by the Sun , that it becometh very pleasant or lovely to be eaten , and yet all its qualities are tasted : so the Deity keepeth its qualities also , but striveth or struggleth gently , like a pleasant lovely Sport or Scene . 111. But if the qualifying or fountain spirits should extoll or lift up themselves , and penetrate suddenly one into another , driving hard , rubbing and thronging , crowding or sqeezing ; then the sweet water would be squeezed out , and the fierce heat would be kindled , and then would rise up the fire of the seven spirits , as in Lucifer . 112. This is now the true Birth or Geniture of the Deity , which hath been so from eternity in all Corners and Places whatsoever , and abideth so in all Eternity . 113. But in the Kingdom of Lucifer , † the Destroyer ; it is otherwise ; as I have written above concerning the fiercenesse ; and in this world which is now half kindled also , it is likewise after another manner ; and will be so till the day of the Restitution ; of which I shall write when I treat concerning the Creation of this world . 114. Now in this glorious lovely and heavenly Salitter or divine Qualities , the Kingdom of Lucifer also was created without any greater motion , then the other . 115. For when Lucifer was created , he was altogether perfect , and was the fairest Prince in heaven , adorned and indued with the fairest clarity or Brightnesse of the Sonne of God. 116. But if Lucifer had been spoiled or destroyed in the moving of the Creation , as he pretendeth , then he had never had his Perfection , beauty and clarity ; but would have been presently a fierce dark Devill , and not a Cherubin . Of the glorious Birth and beauty of King Lucifer . 117. Behold thou murtherous and lying spirit ! here I will describe thy Royall Birth , how thou wert in thy Creation , how God created thee , and how thou becamest so beautiful , and to what end God created thee . 118. If thou sayst any other thing then this , which Heaven and Earth , and all the Creatures testifie , then thou Lyest , nay the whole Deity testifieth against thee ; that God created thee for his praise out of himself , to be a Prince and King of God , as he did Prince Michael and Prince Uriel . Now Observe : 119. When the Deity moved it self to Creation , and would form Image or frame Creatures in its Body , it kindled not the qualifying spirits , else they would have burnt Eternally , but it stirr'd them very gently or softly in the astringent quality . 120. That , drew or attracted the Divine Salitter together , and dryed it so that it became a Body , and so the whole divine power of all the seven qualifying or fountain-spirits of that place or Room , as far as that of the Angels reached , was captivated in the Body , and became the propriety of the Body , which neither can nor shall , be destroyed again , in Eternity , but shall remain the Bodies propriety or proper own , in Eternity . 121. Now the captivated or incorporated power of all the seven qualifying or fountain spirits had its propriety in the Body , and is risen in the Body , and hath generated it self in the same manner as the Deity generateth it self from all the seven qualifying or fountain spirits . 122. One quality hath alwaies generated the other alike , and none of them have vanished or gone out of sight , just as it is in the whole Deity : and then the whole Body , as it is also in the Ternarie , generated it self just as the Deity generateth it self without or distinct from the Body , in the Ternarie . 123. But this I must mention here ; viz. that Lucifer , the King , was incorporated together out of his whole Kingdome , as the Heart of the whole place or Room thereof , so far as his whole Angelical Hoast or Army reached when it was created , and so far as that circumference or circle , Region or Quarter , reach'd , wherein He and his Angels became a creature , and which God before the time of Creation had enclosed or concluded as a Room or Space for a Kingdom , whose circuit or Extent comprehendeth Heaven and this world ; as also the Deep of the Earth , and of the whole Circle Sphear or Circumference of this whole world of the Heavens and Stars . 124. And according to the qualities were his qualifying or fountain Princes created , which are his Kingly Counsellours , and so also were all his Angels created . 125. Yet you are to know , that every Angel hath all the seven spirits in him , but one of the seven is chief or principal . Now behold ! 126. When the King was thus incorporated or compacted together , as one comprehending his whole Kingdom , then instantly , the same hour , and in the same Moment : when he was incorporated or compacted together : the birth of the Holy Trinity of God , which he had for a propriety in his Body , [ Understand in the Liberty , not essentially , but as the fire shineth forth or gloweth through the Iron that is flaming hot , and the Iron remaineth Iron still ; or as the light replenisheth or filleth the Darknesse , the dark source or quality being changed into Light , and so becometh joyful , and yet in the Center remaineth a darknesse , which is understood to be Nature ; for a spirit ; is repleninish'd onely with the Majestie : ] rose up and generated it self without , distinct from the Creature , in God. 127. For in the driving together of the Body presently likewise rose up the Birth also in great triumph , as in a New-born King , in God ; and all the seven qualifying or fountain spirits shewed themselves very joyful and triumphing . 128. And instantly in the same Moment the light was generated and rose up out of the seven spirits in the Center of the heart , as a new-born sonne of the King , which also instantly in a Moment , clarified or brightened the Body of all the seven qualifying or fountain spirits from the Center of the Heart ; and externally from without , the light of the Sonne of God clarified or brightened it . 129. For the Birth of the new Sonne in the Heart of Lucifer also penetrated through the whole Body , and was glorified from the Sonne of God , which was without distinct from the body , and was friendlily welcommed with the greatest Beauty of Heaven , according to the Beauty of God the Sonne , and it was to him as a loving Heart or propriety , with which the whole Deity qualified or operated . 130. And then instantly also the spirit of the new born sonne in the Heart , went forth from the light of Lucifer through his Mouth , and united qualified or cooperated with the holy Spirit of God , and was with highest Joy received and embraced , as a dear little Brother . 131. Now here standeth the Beautious Bride : what shall I write of her now ? was she not a Prince of God ; as also the most beautiful ; moreover in Gods love also , and as a dear Sonne of the Creatures ? Of the horrible , proud , and henceforth doleful Lamentable Beginning of Sin. The highest Depth . Observe here . 132. When King Lucifer was thus fairly gloriously Beautiously highly and holily framed or built , he should surely have now begun to praise , honour and magnifie his Creatour ; and should do that , which God his Creator doth . 133. Viz. God his Creator qualifieth or operateth very meekly , lovingly and Joyfully , and one qualifying or fountain-spirit of God alwaies loveth the other , and bringeth its affection into the other , and alwaies helpeth the other to Image form and frame all in the heavenly Pomp. 134. Whereby , in the heavenly pomp alwaies such fair beautious forms , Ideas , figures , and vegetations , spring up , as also various colours and fruits ; and this the qualifying or fountain spirits of God do , in God , as a holy Play Sport or Scene . Now behold ! 135. Seeing then God had incorporated or compacted together out of himself , Eternal Creatures , they should not qualifie or operate in the heavenly pomp in such a way and manner , as to be like God himself . 136. No , by no means ; for they were not thus Imaged or framed to that End : For , the Creator had for this cause incorporated or compacted the Body of an Angel together , to be more dry , then he is in his Body ; that he might be and remain to be God ; so that the qualities should be harder and tougher , that the Tone or Sound might be loud clear and shrill . 137. So that , when the seven qualities in an Angel , in the Center of the heart , do generate the Light and the spirit or understanding ; that then , that same spirit , which in the light of the heart , goeth forth at the mouth of the Angel , in the Divine power ; should as a loud clear shrill sound in the power of all the qualities in God ; sing and ring forth as a melodious Musick , and in the forming Imaging framing or qualifying of God , rise up as a pleasant hearty loving voyce ; in Gods forming . 138. And when the Holy Ghost formeth the heavenly fruit , then should the Tone , which should rise up in the praising of God , from the Angels , be also together in the forming or Imaging of the fruit ; and so on the other side again , the fruit should be the food of the Angels . 139. And therefore also we pray in Our Father , saying , GIB uns unser Taglich Brodt , GIVE us our daily Bread , Mat. 6. 11so that the Tone or word GIB , GIVE which , we thrust forth from our Center of the Light , through the animated , animal or * Soulish spirit , out at the Mouth forth from us , into the divine power ; should in the divine power , as a * fellow-forming or † fellow-generating , help to Image or frame Unser Taglich Brodt Our daily Bread , which afterwards Der Uater gibet Uns the Father giveth to us for Food . * 140. And then when our Tone is thus incorporated in Gods Tone , so that the fruit is formed Imaged or framed , it must needs be wholesome or healthfull for us , and so we are in Gods Love , and have that food to make use of , as by the right of Nature , being our spirit in Gods Love did help to Image and form the same . 141. Herein standeth the innermost and greatest depth of God , O , Man , consider thy self ! I will more largely declare it , in its due place . 142. Now for such an end hath God created the Angels , and they do so too : for their spirit , which in the Center or heart goeth forth from their light in the power of all the seven qualifying or fountain-spirits , that goeth forth at their Mouth , as God the Holy Ghost goeth forth from the Father and Sonne , and helpeth to form Image or frame all , in God ( that is to say , in the Divine Nature ) through the Mercurius song and speaking and Sport or Scene of Joy. 143. For , as God worketh in Nature to the producing of all manner of forms , Ideas , Images vegetations springings , fruits and colours : so do the Angels also in very great simplicity or sincerity ; and though they should scarce touch the least Twigg , or scarce rejoyce in the beautious flowers in the heavenly May , and discourse and confer never so little , weakly meanly or simply thereof ; yet neverthelesse that very Tone or speech riseth up together in the Divine Salitter , and helpeth to co-Image and frame or form all . 144. Thou hast many examples thereof in this world , that if some Creature or Man look upon a thing , it perisheth because of the Poison or venome in the Creature : On the other side again , some men , as also Beasts and other Creatures can with their Tone or words change or alter the malignity or evilnesse of a thing , and bring it into a right form . 145. And that how is the Divine Power , which all the Creatures are subjected to ; for all whatsoever ●t is 〈…〉 and moveth , is in God , and God himself is all , and all whatsoever is form'd or framed , is formed out of HIM , be it either out of Love or out of Wrath. The Head Spring or fountain Vein of Sinne. 146. Now Lucifer being so Royally Imaged or framed , that this spirit in his forming and imaging rose up in him , and was received or embraced of God very excellently and lovingly , and was set or put into Glorification ; then instantly he should have begun his Angelical Obedience and course , and should have moved ( as God himself did ) as a loving ●on in the house of his Father , and that he did not . 147. But when his light was generated in him in his heart , and that his qualifying spirits were instantly affected or invironed with the high light they then became so highly rejoycing , that they elevated themselves in their Body against the Right of Nature , and presently began as it were a Higher statelier , more Pompous or Active qualifying or Operation , then God himself exercised . 148. But these spirits elevating themselves thus , and triumphing so eagerly and vehemently one in another , and rising up against the right of Nature , by that means they kindled the qualifying or fountain spirits too exceeding much ; viz. the astringent Quality attracted or compacted the Body too hard together , so that the sweet water was dryed up . 149. And the powerful and great Bright Flash , which was risen up in the sweet water in the Heat , from whence the bitter Quality existeth in the sweet water , that rubb'd it self so horribly hard with the astringent quality , as if it would break in pieces for great Joy. 150. For the flash was so Bright , that it was as it were intolerable to the qualifying or fountain spirits , and therefore the bitter quality or source trembled and rubb'd it self so hard in the astringent , that the heat was kindled contrary to the Right of Nature , and the astringent also dryed up the sweet water by its hard attracting together . 151. But now the quality of Heat was so severe , furious and eager , that it bereaved the astringent quality or source of its power : for the heat existeth in the fountain or source of the sweet water . 152. But the sweet water being dryed up through the astringent attracting together , therefore could not the Heat any more rise to a flame or to any light , ( for the light existeth in the unctuosity or Oylinesse of the water ; ) but glowed like a red hot Iron , or like Iron not quite glowing , but very dimly and darkly : or as if you should put a very hard stone into the fire , and should let it lye there in great heat , as long as you please , yet it would not be glowing light , because it hath too little water , or Oylinesse in it . 153. Thus now the Heat kindled the dryed water , and the light could no more elevate and kindle it self , for the water was dryed up , and was quite consumed by the fire or great Heat . 154. The meaning is not here , as if the spirit of the water were swallowed up or devoured , which dwelleth , in all the seven qualities , but its Quality or upper place or predominancy was changed into a dusky hot and sour Quality . 155. For here in this place the sour quality hath taken its first original and beginning , which now also is inherited in this world ; which is not in Heaven in God , after such a manner at all , nor in any Angel : for it is , and signifieth , the house of affliction trouble and misery , and is a forgetfulnesse of all Good. 156. Now when this was done , the qualifying or fountain spirits rubb'd themselves one upon another in that manner and way , as I have mentioned above concerning the Figure of the Sevenfold wheel , for they use thus to rise up one in another , and to taste one another , or to affect one another , from whence life and love existeth . 157. Now in all the spirits there was nothing else but a meer Hot Fiery Cold and Hard corruption , and so one evil quality tasted the other , whereby the whole Body grew so very fierce and wrathfull ; for the Heat was against the Cold , and the Cold against the Heat . 158. And so the sweet water being dryed up , the bitter quality ( which existed and was generated by the first flash , when the light kindled it self ; ) rose up in the Body through all the spirits , as if it would destroy the Body , and so raved and raged like the rankest or worst Poison . 159. And from thence existed the first Poison , wherein we poor men now in this world have enough to chew upon ; and thereby the bitter poisonous Death is come into the flesh . 160. In this raging and tearing now , the life of Lucifer was generated , that is , his dear little sonne in the circle or center of his heart : and what manner of life and dear little sonne came to be , I offer to any Rational Soul to consider of . 161. For such as the Father was , such was the Sonne also , viz. a dark , astringent , Cold , hard , bitter , hot , sour , stinkiug , fountain or source , and the Love stood in the Bitter quality , in its penetrating taste and relish ; and became an emnity against all the qualifying or fountain spirits in the Body of the high minded arrogant King. 162. Thus the Tone rose up through the penetrating of the bitter quality through the heat and dryed water , and through the astringent hard quality ; into the heart , into the little new dear sonne . 163. And here the spirit went forth ; and as He was generated in the heart , so he went forth now at the Mouth , but how welcome a Guest he was before God , and in God , also before the Holy Angels of the other Kingdoms , I leave to thee to consider of . 164. He should now have united with the Sonne of God , as one Heart and one God : Alas for ever ! Who can write or expresse this sufficiently . The Fourteenth Chapter . How Lucifer , who was the Beautiousest Angel in Heaven , is become the most horrible Devil . The House of the murtherous Denne . 1. HEre King Lucifer pull thy Hatt down into thy Eyes , lest thou shouldst see how man will take off thy Crown away from thee , thou canst no more Rule in Heaven ; stand still a little while , we must first view thee , and observe what a Beautious fair Bride thou art ; and whether the filth of thy whoredom may not be cleansed and washed away from thee , that thou mayst be fair again , we will a little describe thy chastity and vertue . 2. Come on ye Philosophers and ye Lawyers and Advocates , that justifie and defend King Lucifer ! Come near and bring him to the Barre , whilest he hath yet the Crown upon him , for here we will hold a Court of Judgment against Malefactours , for him ; If ye can maintain his cause to be right , then he shall be your King ; if not , then he shall be turn'd out and cast down into Hell ; and another shall get his Royall Crown , who will Govern Better then He. Now Observe : 3. When Lucifer had thus horribly spoiled and destroyed himself , all his qualifying or fountain spirits were Emnity against God , for they all qualified or acted much otherwise then God , and so there came to be an eternal Emnity betwixt God and Lucifer . But now it might be Asked : Question . How Long did Lucifer stand in the Light of God ? The Depth . Answer . 4. When the Royall Body of Lucifer was incorporated or compacted together , in that very Hour the Light kindled it self also in Lucifer . 5. For as soon as his qualifying or fountain spirits in the framing of the Body began to qualifie or operate , and to generate themselves , according to the right of Nature , then rose up the flash of life in the heart in the sweet spring or fountain water , and so the Royall Body was ready furnished or compleat , and the spirit went forth in the heart from the light through the mouth into the Heart of God. 6. And so he was a most exceeding beautifull Prince and King , and very dear and acceptable to the Divine Being , and was received and embraced with great Joy. 7. In like manner also the spirit went forth from the heart into all qualifying or fountain veins of the Body , and kindled all the seven spirits , and so the Royall Body was glorified in the twinkling of an Eye , and there he stood as a King of God , in an unsearchable clarity , or Brightnesse , transcendently excelling the whole heavenly Hoast or Army . 8. Now in this clear and light flash the seven qualifying or fountain spirits were instantly * affected as a man kindleth a fire , for they were affrighted at the terrible clarity or brightnesse of their spirit , and so instantly at the first flash suddenly became highly triumphing rising aloft extream stately , and over-joyful , and so moved themselves towards a higher Birth . 9. But if they had continued in their seats , and had qualified or operated , as * they had done from eternity , then that high Light had not hurt them . 10. For they were not new spirits made of any new thing , but they were the Old spirits , which had no beginning ; which had been in God from Eternity ; and knew very well the Right of the Deity and of Nature , how they should move and stir . 11. Also when God figured or framed the Body together , he did not aforehand destroy the qualifying or fountain spirits , but figured or framed the Body of King Lucifer together out of the kernel of that which was the best , wherein was the best knowledge of all . 12. Else if the qualities had been dead aforehand , they had had need of a new Life , and it wonld have been in doubt , whether the Angels could have subsisted Eternally . Conceive it aright . 13. God created Angels out of himself , therefore , that they might be harder and dryer incorporated or compacted together , then the Ideas , figures , shapes or forms , which through the qualifying or operating of the Spirits of God in Nature , rise up , and also through the moving of the spirits vanish or passe away again , that their light in their hardnesse should shine the clearer and Brighter , and that the Tone of the Body should sound the clearer and shriller , whereby the joyfulness should increase the more , in God. This was the cause , that God created Angels . 14. But that it is said , the Angel generated a new Light , or a new Spirit , that , is thus to be understood , 15. When the qualifying or fountain Spirits were incorporated or compacted together , then the light shone much brighter and clearer in the Body , and from or out of the body , then it did before , in the Salitter ; for there then rose up a much clearer and brighter flash in the body , then before , whilest the Salitter was Thin and Dim . 16. And therefore the qualifying or fountain spirits also became stately and Proud , and supposed they had a much fairer little sonne or Light then the Sonne of God was ; and therefore they would also the more earnestly and eagerly qualifie or operate , and elevate themselves , and so despised the qualifying or Acting which is in God their Father , and the Birth of the Sonne of God , as also the Exit or going forth of God the Holy Ghost ; and supposed , they could do it , because they were so gloriously incorporated or compacted together , therefore they would now exalt them●elves gloriously and stately , and shew forth themselves , as if they were the most fair and Beautious Bride of Heaven . 17. They knew very well , that they were not the whole or Totall God , but were onely a piece or part thereof ; they also knew very well , how far their Omnipotence reached or extended , and yet they would no more have their Old condition , but would be higher then the whole or Total God ; and supposed , thereby they should have their place Region Quarters or Court above the whole or Total Deity , above all Kingdoms whatsoever . 18. And therefore they elevated or extol'd them●elves , intending to kindle or enflame the whole God , and to Govern or rule the whole God by their power and might . All forms and Ideas should rise up in the qualifying and acting of their Spirit . He would be Lord of the Deity , and would not endure any Corrival . 19. Now this is the Root of Covetousnesse , Envy , Pride and * Wrath ; For in the fierce qualifying or acting and boyling , rose up the wrath , and burnt like fire of Heat and Cold , and was also bitter as Gall. 20. For the qualifying or fountain spirits had no outward impulse upon them gotten into them , but the impulse to Pride elevated it self within the Body , in the councel of the seven qualifying or fountain spirits , these agreed and united in a compact , that they would be God alone . 21. But because they could not begin it in their Old seat , and so bring it to effect , they therefore dissembled or playd the Hypocrite together , and flatter'd one with another , and so combined , intending to extoll themselves against the Birth of God , and would needs qualifie or work in the highest depth , and then nothing could be like them , being they were together the most Mighty Prince in God. 22. The Astringent quality was the first Murtherer flatterer and Hypocrite , for when it saw , that it generated so fair and bright a Light , then it compressed it self together yet harder , then God had created it to be , intending to be much more terrible , and to draw together all in its whole Region Circuit or circumference , and keep it fast as a stern severe Lord : 23. And so in a degree then it had Effected somewhat from whence Earth and Stones have their Original : which I will write of , when I treat concerning the Creation of the World. 24. The Bitter Quality was the second Murtherer , which when it rose up in the Flash , did tear with breaking and great Power in the Astringent quality , as if it would break the Body in pieces . 25. And the astringent quality permitted it , or else it was very well able to have stayd and captivated the Bitter spirit , and to bathe or steep it in the sweer-water , till his high mind had been allayed and gone : But it would needs have such a little Brother , because it was so serviceable to its turn ; Else , being the bitter spirit taketh its original from it , as it were from its Father , it could well have stopped or hindred that . 26. The Heat is the third Murtherous spirit , which killed its Mother the sweet water , but the astringent spirit is the cause thereof , for by its stern severe attracting together and hardening , it hath thus vehemently awakened and kindled the fire by the bitter Quality : for the fire is the Sword of the astringent and Bitter quality . 27. But being the fire riseth up in the sweet water , therefore it self hath the whip or scourge in its own power , and might have stayd or kept back the astringent quality in the water , but it also became a flatterer , or hypocrite , and dissembled with the great quality , viz. the astringent , and did help to destroy the sweet water . 28. The Tone is the fourth Murtherer : for it taketh its ringing sound in the fire in the sweet water , and riseth up very gently and lovely in the whole Body . 29. Yet it did not so here , but after it was risen up in the water , in the astringent quality , it rose up so furiously like a Thunder-Clap , whereby it would prove and shew forth its New Deity : And so the fire rose up , as when there is a Tempest of Lightning , intending thereby to be so great , as to be above all things in God. 30. And this they practised so long , till they had murthered their mother the sweet water : and therein the whole Body became a dark valley , and there was no more remedy or Council in God that could help here : For , Love was turn'd into Emnity , and the whole Body became a black dark Teufel . Devill . 31. Of the word ( Teufel ) : Teu - hath its origiginal from hard beating Drumming or Thumping ; and the word or syllable , - fell hath its originall from the falle , fall , and so Lord Lucifer is called Teuffel , Devill , and is no more called a Cherubin or Seraphin . Here it may be Asked : Question . Could not God have hindered and prevented the Pride of Lucifer , that he might have abstained from his high-mindednesse ? Answer . 32. This is a high Question , on which all those lay hold that justifie and plead the Cause of the Devil ; but they are all Cited to appear at the Court of Justice held for Tryal of Criminal Malefactours : let them have a care how they plead for their Master , else the Sentence of Judgment will be pronounced against him , and he will lose his Crown . The wonderfull Revelation . 33. Behold King Lucifer was the Head in his whole Region Circuit or Circumference , also he was a mighty King , and was created out of the kernell or marrow of his whole Region and circumference , also he would fain have kindled that whole circumference by his Elevating , that so all might have burned and qualified , or operated as he did in his own body . 34. Though indeed the Deity without or distinct from his Body , would have meekly and gently qualified or acted towards him , and have enlightned and exhorted him to Repentance ; yet now there was no other will in Lucifer , but that he would needs rule over the Sonne of God , and kindle that whole Region or circumference , and in such a way himself would be the whole God , above and over all the Angelical Hoasts or Armies . 35. Now when the Heart of God with his meeknesse and Love made haste toward Lucifer , he despised it , and thought himself far better then it , and then storm'd back again with fire and coldnesse in hard Claps of Thunder against the Sonne of God , supposing he must be in subjection under him , and that He himself was Lord. For he despised the Light of the Sonne of God. Question . Then thou Askest : How ? Had he such Power ? Answer . 36. Yes , he had ; for he was a great part of the Deity ; and besides , was from or out of the kernel thereof , for he made an attempt also upon that King and Great Prince MichaEL , to spoil and destroy him , who at last fought with him , and overcame him , in whom the power of God in Lucifer's Kingdom fought vehemently also against its King , till at last he was thrust down from his Kingly seat , as one that was vanquished , Apocal. 12. Objection . Now thou wilt say : God should have enlightned his Heart that he might have Repented . Answer . 37. No! He would receive no other Light then his own , for he scorn'd the Light of the Sonne of God , which did shine without , distinct from his Body , being he had such a glittering light in himself , and so elevated himself more and more , till his water — [ This here , is the water of eternal Life , Generated in the Light of the Majestie , but in the Center it is like the Sulphur or Brimstone spirit , or to Aqua-fortis , or the water of separation ▪ ] — was quite dryed up and burnt , and his light was quite put out , and then all was done with him . Concerning the Fall of all his Angels . One might Ask. Question . How comes it , that at this time all his Angels did fall also ? Answer . 38. As this Lord commanded , so his Subjects obeyed : when he elevated himself , and would be God , his Angels seeing it , follow'd their Lord , doing as he did , all made a proffer to assault and storm the Deity . 39. For they were all in subjection under him , and he ruled in all his Angels , for He was created out of the Pith or kernel of that Salitter , out of which his Angels were all created , and he was the Heart and Lord of all his Angels . 40. Therefore they all did as he did , and all would sit in the Primacie of the Deity , and would rule powerfully in the whole Region Circuit or circumference , over and above the whole Divine power : They were all of one will , and would not suffer the same to be taken from them . Now thou wilt Ask. Question . Did not the whole Total or Universal God know this , before the time of the Creation of Angels ; that it would so come to passe ? Answer . 41. No : for if God , had known it , before the time of the Creation of Angels , it had then been an eternal predestinate purposed will in God to have it so , and it had been no Emnity against God , but God had indeed at the beginning created and made him a Devil . 42. But God did create and make him a King of Light , and when he became disobedient and would be above the whole or Total God ; then God did spew him out of his seat ; and in the midst or Center of our Time did create another King out of the same Deity , out of which Lord Lucifer was Created : [ understand it a right ; out of the Salitter , which was without distinct from the Body of King Lucifer : ] and did set him on the Royal Throne of Lucifer , and did give him might authority and Power , as Lucifer had , before his Fall. 43. And the same King is called JESUS CHRIST , and is the Sonne of God and of Man. 44. And this I will demonstrate clearly and at Large in its proper Place . Note [ 45. This is explained in the Second and Third Book : God knew this very well according to his wrath , but not according to his Love , according to which , God is called God : into which no fiercenesse nor ●magination entreth , neither●is there any searching in the Love concerning the Hellish Creature . 46. This foregoing Question is thus understood or meant ; as when I say ; God knoweth not the Evil ; Also God willeth not the Evil , according to the Tenure of the Scripture , then I understand , or mean , that in his Love ( which alone is the one onely * Good , and is alone called God ; ) there is no glimpse of Evil revealed or manifested ; otherwise if any evill were revealed or manifested therein , then the Love were not the Eternal Meeknesse and Humility . 47. But in the outspeaking of his word , wherein the Nature of the spiritual World existeth , wherein perceptibility or Sensibility is understood to consist , and wherein God calleth himself an angry zealous or Jealous God , and a consuming fire : Therein indeed God hath known the Evil from eternity , and that in ease he should once move himself † therein , that the source or Quality thereof , would become creaturely also , but therein is he not called God , but a consuming fire . 48. I understand the abovesaid Question magically , taking notice how Gods Love and wrath differ , and are distinguished , and how the Knowledge of Evil , viz , of the Devil and Fall is discerned to differ from his well-spring or source , from whence the Fall also took its Original . 49. And so also in Gods Love there is onely the fountain and knowledge of Joyfulnesse , for every Science or Root causeth or produceth its like . 50. For if I should say , Gods Love had willed the Evil , or that there were * a false Science or Root in Gods Love and Meeknesse , then I should speak contrary to the Scripture : for what Gods love knoweth sensibly or feelingly in it self , that it also willeth , and nothing else . 51. From hence , in the Creation , Good and Evil is existed : and I exhort the Reader to conceive our very deep sense aright , and not mistake or go astray here , but to read our other writings , where these things are sufficiently explained : ] Of the great Sin , and contrary or opposite will ; and of the Eternal Emnitie , of King Lucifer , together with his whole Hoastor Army against God. 52. This is the right Looking-Glasse of Man ; before this Court of Justice for Malefactours the Spirit inviteth and citeth all men to stand , as before a Looking-Glasse ; wherein they may see themselves , and what the hidden Secret Sin is . 53. This hath remained hidden ever since the World began , and was never so fully and altogether revealed in any Heart of man : I also my self do wonder much more then the Reader can wonder , at this high Revelation or manifestation . 54. I do not write this for my own Glory ; for my Glory standeth in my Hope of that which is to come : I am a poor sinner as well as other Men , and ought also to come before this Glasse ; 55. But I marvel , that God should reveal himself thus fully to such a silly Man , and that he thus impelleth him also to set it down in writing : whereas there are many learned Writers , which could set it forth and expresse it better in a more flourishing style , and demonstrate it more exactly and fully then I , that am but a scorn and Fool to the world . 56. But I neither can nor will oppose him : for I often stood in great striving against him , that if it were not his impulse and will , that he would be pleased to take it from me ; but I find , that with my striving against him I have but meerly gathered stones for this Building . 57. But I am climb'd up and mounted so very high , that I dare not look back , for fear a giddinesse should take me , and I have now but a short length of Ladder to the Mark : when I go upward , I have no giddinesse at all ; but when I look back , and would return , then am I giddy , and afraid to fall . 58. Therefore have I put my confidence in the strong God , and will venture , and see , what will come of it . I have no more but one Body , which neverthelesse is mortal and corruptible , I willingly venture that ; if the light and knowledge of my God do but remain with me , then I have sufficiently enough for this life and the life to come . 59. Thus I will not be angry with my God , though for his Names sake I should endure shame ignominie and reproach , which springeth buddeth and blossometh for me every day , so that I am almost enured to it : I will sing with the Prophet David , Psal. 73. 26. Though my Body and Soul should faint and fail ; yet thou , O God , art my trust and confidence ; also my salvation , and the Comfort of my heart . 60. Sinne hath Seven kinds forms species or sorts ; among which there are four speciall wellsprings or sources : and the Eighth Kind or Sort is the House of Death . Now Observe . 61. The Seven Forms are the seven qualifying or fountain spirits of the Body ; viz. the Astringent Quality , the Water , the Bitter , the Heat , the Sound , the Love , the Nature or beginning from the other Six : And when these are kindled , Each spirit generateth a several Emnity against God. 62. Out of these Seven are generated other four new sonnes , and they together are the new God , which is wholly against the old God , as two professed Armies of Enemies , which have sworn Eternal Emnity one against the other . The first Sonne is Pride . The second Sonne is Covetousnesse . The third Sonne is Envy . The fourth Sonne is Wrath. 63. Now let us view these in the Ground , from whence all hath its Original , and see how it is an Emnity against God : and therein you will see , what is the beginning and Root of Sin , and wherefore in God it cannot be suffered or endured . 64. Therefore come on ye Philosophers and Lawyers , you that will maintain and undertake to prove it , that God also created the Evill , and that he willeth the same ; also that it is his predestinate purpose , that the Devil fell , and that many Men are Damned ; else he could have altered all , and turned it some other way . The Citation or Summons . 65. Here the Spirit of our Kingdom citeth you , together with your Prince Lucifer , whom you defend and lustifie ; the third time , before the final Court of Justice for Criminal Malefactours , give in your answer there ; 66. For as to these seven Kinds or Forms , and four new Sonnes , the Right shall be prosecuted in the heavenly Fathers House . 67. If you can prove and maintain , that the seven Spirits of Lucifer , have of Right and Equity generated these four New Sonnes , so that they of Right and Equity should Govern Heaven and the whole Deity , the King Lucifer shall be Re-inthroned again and set upon his Seat , and his Kingdom shall be re●●●ed to him again . 68. If not , then a Hell or Hole , Burrough or Dungeon shall be given to him for an Everlasting Prison , and there shall He together with his Sonnes be Prisoners for Ever : And you should take heed lest a Court of Justice be held and passe upon you also . 69. Now seeing then you will plead the Right of the Devils Cause ; wherewith shall he requite you ? or what Fee shall he reward you with ? He hath nothing in his power but the hellish abomination ; what will then be your recompense ? Guesse Sir : even the best of all that he hath ; the Best fruits and Apples in his Orchard , and best perfumes and incense of his Garden . Of the First Kind or Form. 70. The first spirit is the Astringent or Harsh Quality , which in God is a gentle attracting or drawing together , a drying and cooling or refreshing , and is made use of in and for the Imaging or framing of things , and though in its Depth it be somewhat Sharp or Tart , yet it tempereth it self with the sweet water , so that it is meek soft pleasant and full of Joy. 71. And when the light of the sweet water commeth into it , then it willingly , friendlily and freely yeeldeth up its birth thereunto , and maketh it dry , and shining Bright . 72. And when the Tone or Tune riseth up in the Light , then it also giveth up its Tone Tune and ringing sound very gently and brotherly thereunto . 73. Also it receiveth the Love from all the spirits . 74. Also the Heat favoureth it , giving way friendly , that it may be cooled , and so it is a friendly will , in and with all the Qualities ; It readily helpeth also to Image or frame the spirit of Nature , and to form therein all manner of shapes , figures , fruits and Growths or vegetations according to the will of all the six spirits . 75. It is a very humble Father to its children , and loveth them heartily , and playeth with them friendly : for it is the right Father of the other six spirits , which are generated in it , and it helps to generate them all . 76. Now when God constituted Lucifer with his Hoast or Army , he created them out of this friendly Deity , out of himself , out of the Place of Heaven and of this wotld , there was no other matter to make them of , this living Salitter was very gently and softly attracted or drawn together without any Killing or slaying it , or without any great stirring or motion . 77. These Spirits thus incorporated or compacted together had the knowledge , the skill and the eternal infinite er beginning lesse Law , of God , and knew full well , I. How the Deity had generated them . 78. II. They knew also well , that the heart of God had the Primacie in the whole Deity : III. They knew well also , that they had no more for their proper own , to deal with and to dispose of , then their own compacted incorporated Body ; for they saw very well , that the Deity generated it self without , severally distinctly , apart from their body , as it had done from Eternity . 79. IIII. They knew likewise very well , that they were not the whole Room or Place ; But were therein to encrease the Joy and wonderful proportion variety and Harmony of that same place , and were to accord , qualifie and act friendlily with that Room or Place of the Deity , and friendlily affect the Qualities , that are without distinct from their Bodies . 80. V. They had also all power to dispose of all the Ideas , figures and growths or vegetations , as they would , all was a hearty Love-play Sport or Scene in God , they had not at all moved God their Creator to any contrary will , though they had broken all the heavenly Ideas figures or vegetations and growths , and had made of them all , Horses to Ride on ; God had still alwaies cause enough of other , to come up instead of them , for it had all been but a play or Scene in God. 81. For to that very End also they were created , that they should play and sport with the Ideas , figures and growths or vegetations , and dispose of them for their own use as they pleased . 82. For , the Ideas or figures have in a manner framed themselves thus from eternity , and * have passed away and altered again through the qualifying or fountain spirits : for this was the Eternall Play Sport or Scene of God , before the Times of the Creation of the Angels . 83. Thou hast a very good Example and Instance of this , if thou wilt but see , and wilt not be stark blind here : viz. In the Beasts , Fowles , and all vegetations or growths in this world : all these were created aforehand , e're Man was created , who is and signifieth the second Hoast or Army , which God created instead of expell'd Lucifer , out of the Place of Lucifer . Question . But now : What did the Astringent or harsh quality , do in Lucifer ? Answer . 84. When God had thus gently incorporated it or compacted it together , then it found and felt it self to be mighty and powerful , and saw that it retained a Body as fair and excellent , as the figures were that were without distinct from it : thereupon it became high minded , and elevated it self in its Body , and would be more severe and eager , then the Salitter was , which was without distinct from its Body . 85. But being † it could not do any thing alone , it flattered and playd the hypocrite with the other Spirits , so that they followed it as their Father , and did all as they saw it do , each in its own Quality . 86. Now being thus agreed , they generated also such a spirit which did come forth at the Mouth , at the Eyes , at the Ears and at the Nostrils , and affected or mixed it self with the Salitter that was without distinct from the Body ; 87. For , the intent and purpose of the astringent or harsh quality , being it was so glorious , when the kernel was incorporated or compacted together out of the whole Kingdome , viz. its intent was , that it also through its spirit , which it did generate by or with the other spirits , would rule powerfully with the sharpnesse Externally without its own Body , in the whole Salitter of God , and that all should stand and be in or under its own Power and Authority . 88. It would Image frame and form all through its own spirit , which it generated ; as the whole Deity did , It would have the Primacie in the whole Deity : This was its purpose . 89. But being it could not effect it in its true Netural seat , it thereupon elevated it self , and kindled it self . 90. And so by this kindling it kindled its spirit also , which now went forth at the Mouth , the Ears , the Eyes and the Nostrils as a very fierce furious spirit , and strove against the Salitter in its place , as a furious storming raging Lord , and kindled the Salitter , and attracted or drew all forcibly together . Thou must understand it aright . 91. The astringent or harsh Quality in the spirit that went forth , kindled the astringent or harsh Quality which was in the Place of its Region , or in Nature , viz. in the seventh qualifying or fountain Spirit , and ruled powerfully in the astringent quality in the Salitter , and that , the Astringent Quality in the Salitter would not have , but strove with the sweet water against this spirit , but all would not help , the storm grew hotter and hotter , the longer the greater , till at length the astringent or harsh Quality of the Salitter was kindled . 92. And so when this was done , then the storm grew so hot , that the astringent quality drew the Salitter together , so that hard stones proceeded from it , whence the stones in this world have their Original : And the water in the Salitter was also attracted or drawn together , so that it became very thick , as it is now at present in this world . 93. But when the astringent quality was kindled in Lucifer , then it became very Cold : for the Coldnesse is its own proper spirit , and thereupon now it kindleth with its cold fire also , all , in the Salitter . 94. And hence the water of this world became so cold dark and thick , and hence it is that all is become so hard and palpable , which was not so before the Times of the Angels . 95. Aud this now was a great contrary will in the Divine Salitter , a great Battel and strife , and an Eternall Emnity . But now thou wilt say : Objection . God should have withstood him , that it might not have come so far . Answer . 96. O , Dear Blind Man ! it was not a Man nor a Beast that stood here before God ; But it was God against God ; one strong one against another : Besides , How should God withstand him ? with the friendly Love ? that could not avail , for , Lucifer did but scorn and dispise that , and would himself be God. 97. Should God withstand him then with Anger or Wrath , which indeed must be done at length ; then God must have kindled himself in his qualities in the Salitter , wherein King Lucifer dwelt , and must in the strong zeal or Jealousie strive and fight against him , which he did : and so this striving made this kingdom so dark waste and evil , that another Creation must needs afterwards follow upon it . 98. Ye Philosophers and Jurists or Lawyers of Prince Lucifer , here you must first defend the astringent or harsh quality in Lucifer , and answer whether it hath dealt righteously or no , and prove it in Nature . I do not accept of your extorted wrested bowed stretch'd and far-fetch'd Texts of Scripture , brought in by head and shoulders for a proof , but I will have living Testimonies . 99. And I will set before you also living Testimonies , viz. the created and comprehensible Heaven , the Stars , the Elements , the Creatures , the Earth , Stones , Men , and lastly your dark , cold , hot , hard , rough smoaky wicked Prince Lucifer himself : all these are come into this present condition , through his elevation . 100. Here bring in your defence , and answer for your spirit ; if not , it will be condemned . For this is God Jus Right or Law , which hath no begining , that the child , which is generated of the mother , should be Humble before the mother , and be obedient to her ; for it hath its life and Body from the mother , who hath generated it . 101. Also the house of the Mother , as long as the mother liveth , is not the childs proper own ; but the mother keeps the child with her in love , she nourisheth it , and putteth on it the best and bravest Attire which she hath , and giveth the same to it for its own , that her joy may be encreased by the child , and that she may have Joy in it . 102. But when the child rebelleth and resisteth against the mother , and takes away all from the mother , and domineers over her , and moreover striketh at her , and forceth her to change into a low condition , contrary to Right and Equity : then it is but Just , that the child should be expell'd out of the house , and left to sit behind the Hedge , and quite lose its childs portion and Inheritance . 103. And thus it was between God and his child Lucifer . The Father did put on him the fairest Attire , hoping to have Joy in him : But when the child got the Robe and Ornament , he despised the Father , and would domineer over the Father , and would ruine his Fathers house ; and besides , struck at the Father , and would not be advised or taught to do otherwise . Of the second Species form sort or spirit , of Sins beginning , in Lucifer . 104. The Second Spirit is the Water : And as the astringent or harsh quality is the Father of the other six spirits , which attracteth or draweth them together , and so holds them : so the sweet water is the Mother , in which all spirits are conceived , kept and generated , that softneth and moistneth or soaketh them , wherein and whereby they get their life , and then the light of joyfulnesse riseth up therein . 105. Thus King Lucifer in the same manner did get the sweet water for his corporeal Government , and indeed the very kernel and Best thereof . For God put on to his little sonne the Best Onrament , Robe and Attire of all , hoping to have great Joy in him . Question . Now what did this astringent or harsh Quality with its Mother the sweet Water ? Answer . 106. It flattered with the Bitter Quality , and with the Heat , and perswaded them that they should elevate themselves and be kindled , and so together they would destroy their mother , and turn her into a sour form or property , whereby they would domineer with their spirit very sharply , over the whole Deity , all must bow down and crouch to them , and they would form frame figure and image all with their sharpnesse . 107. According to this false or wicked conclusion , and result they agreed to do one and the same thing , and so dryed up the sweet water in Lucifer's Body , the heat kindled it , and the astringent dryed it , and then it became very sour and sharp . 108. And when in this qualifying or acting they had generated the Spirit of Lucifer , then the life of the spirit , which riseth up in the water , as also the light , became very sour and sharp . 109. And now this sour spirit also stormed with all its powers against the sweet water , which was without distinct from the Body , in Gods Salitter , and thought , it self must needs be the Prime and chief , and should in its own power , from frame and Image every thing . 110. And this was the Second Emnity against God , from whence is existed the sour quality in this world , for it was not so from Eternity ; as you have an Example thereof in this ; viz. if you set any sweet thing in the warmth , and let it stand therein , it groweth sowr of it self : as also Water , Beer or Wine in a vessell will do ; but none of the other qualities do alter , but only into a stinck , which is caused by the Quality of Water . Now thou wilt Ask : Question . Why did God suffer Lucifers Evil spirit which proceeded out of the Body of Lucifer , to come into Him ? could he not hinder it ? Answer . 111. Thou must know , that betwixt God and Lucifer there was no other difference , then there is between Parents and their Children ; nay , there was yet a nearer relation between them : For as Parents generate a child out of their Body according to their Image , and keep it in their house , as a natural Heir of their Bodies , and cherish it : thus near also is the Body of Lucifer to the Deity . 112. For God had generated him out of his body , and therefore also made him the Heir of his Goods , and gave him the whole Region or Extent of the place in which he created him , 〈◊〉 Possession . The highest Depth . 113. But here thou must know , what it was , that Lucifer did fight against God with , and so moved God to Anger . For , he could not do it with his Body : for his Body reached no further , then the place , where he then stood ; he could Effect little with that , but it was something else . Be attentive here . 114. The spirit , which is generated from or out of all the seven qualifying Spirits in the Centre of the Heart ; the same doth ( while it is yet in the Body , when it is generated ) qualifie mix or act in and with God , as one substance or thing , neither is there any difference . 115. And when that same Spirit , which is generated in the Body , seeth any thing through the Eyes , or neareth through the Ears , or smelleth through the Nostrills , then it is already in that thing , and worketh laboureth or acteth therein as in its own propriety . 116. And if the same be pleasing to it , it eateth thereof , and is affected with the thing , and wrestleth ●●erewith , and maketh a mixture or Temper together : let the thing be as far off as it will , even so far as the Originality of its Kingdom , in God , reacheth ; so far can the Spirit govern or rule in a Moment , and is withheld or hindred by Nothing . 117. For it is , and comprehendeth the Power , as God the Holy Ghost doth ; and in this there is no difference at all betwixt God the Holy Ghost , and the Spirit of the Body , save onely this , that the Holy Spirit of God , is the whole fulnesse , and the spirit of the Body is but a Piece , or Part , which presseth through the whole Fulnesse , and where ever it cometh , there it is mixed or affected with the place , and presently ruleth with God in the same place . 118. For it is of God and in God , and cannot be withheld or hindred , save onely by the seven Nature-spirits of the Body , which generate the animated or Soulish spirit ; they have the Reins in their Hand , and generate it as they please . [ Gods Spirit hath all the qualities fountains or sources , but distinguisheth it self in three Principles , where three sources or qualities arise , the first in the fire according to the first principle , and the second in the light in the second principle , and the third in the spirit of this world in the Aeriall and Astrall source : ] 119. When the astringent or harsh quality ; as the Father , formeth the Word or Sonne , or Spirit , then it stands captive in the Center of the Heart , and is examined or tryed by the other spirits , whether it be good or no. Now if it please the fire , then the fire letteth the flash ( in which the Bitter spirit standeth ) go through the sweet water , wherein it conceiveth the Love , and goeth therewith into the astringent Quality . 120. Now when the flash returns with the Love into the astringent quality again , together with the new generated spirit or will ; then the astringent quality rejoyceth in the New young Sonne , and elevateth it self . 121. Then the Tone layes hold thereon , and goeth forth therewith at the Mouth , Eyes , Ears , and Nostrills , and executeth that which is decreed in the councel of the seven spirits : for as the Decree of the Councel is , so also is the spirit ; and the Councel can alter the same , as it will. 122. Therefore the original Lust sticketh in the circle of the Heart , in the Councel of the seven spirits ; and as they generate the spirit , so also it is . 123. And so in this manner Lord Lucifer brought the Deity into Anger and Wrath : [ that is , Kindled the Eternal Nature according to the first principle : ] Being he , together with all his Angels , as a malicious Devil , fought or strove against the Deity , intending to bring and subdue the whole Circumference Circuit or Region under his innate Spirits , that they should form frame figure and Image all , and the whole Circumference Region or Extent should bow , yield , and suffer it self to be ruled and formed by the kindled sharpnesse of the innate spirits . 124. And † as this hath a Being or substance form or condition in Angels , so it hath also a being substance form or condition in Man. Therefore bethink and consider your selves , you , that are proud , covetous , theevish , Extorting Usurers , calumniating , Blasphemous , Envious , and Whorish or Lascivious , what manner of little sonne or Spirit you send into God. [ The soul was originally comprehended in the Eternal Nature with the Word Fiat , which is Gods Nature according to the first Principle and eternal Original of Nature ; and if it kindleth it self in the Originall , then it kindleth Gods wrath in the eternal Nature : ] Objection . Thou wilt say : We do not send this into God , but only into our Neighbour , or into his work which we like and have a † Mind to . Answer . 125. Now shew thou me any Place , to which thou sendest thy Covetous or Lustful spirit , be it to Man , Beasts , Garments , Fields , Money , or any thing whatsoever , where God is not : from him is all , and he is in all , * Himself is All , and he upholdeth and supporteth all . Objection . Then thou wilt say : But he is with his Wrath in many things which are so hard and Evill , that they are not suitable to or capable of the Deity . Answer . 126. Yes , dear Man , all this is true ; The wrath of God is certainly every where all over , In Silver , Gold , Stones , Fields , Garments , Beasts and Men , and all whatsoever is comprehensible and palpable ; otherwise they would not be so hard and harsh to be felt as they are . 127. But thou must know ; that the kernel of Love also , sticketh in all in the hidden Center , unlesse it be too too altogether Evill , and so Evill a thing Man hath no liking to at all , neither . * God possesseth all , onely , as to Nature He is not the essence , He possesseth himself . Or dost thou think thou dost well , if thou bathest or soakest thy self in Gods wrath ? take heed , that it doth not kindle thy Body and Soul , and so thou wilt burn therein eternally , as befell Lucifer . 128. But when God shall bring forth the hidden things , at the End of this time , then you will discern , in what Gods love or wrath hath been . Therefore have a care , and take heed , and turn thy Eyes from Evil , or else thou undoest thy self , and so bringest thy self into Perdition . 129. I take Heaven and Earth to witnesse , that I have performed here , as God hath revealed it to me , that it is his Will. 130. Thus hath King Lucifer , in his body turned the sweet water into a sowr sharpnesse , intending therewith , in his haughty-mindednesse , to rule in the whole Deity . 131. And he hath brought it so far to passe , that , in this world , with that sharpnesse he reacheth into the heart of all living Creatures , as also into vegetables , leaves and grasse , and into all other things , as a King and Prince of this world . 132. And if the Divine Love were not yet in the whole nature of this world , and if we poor Men and Creatures had not in and about us the Champion in the Fight , we should all perish in a Moment in the hellish horrible Abominations . 133. Therefore we sing very rightly thus ; Mitten wir im Leben seynd , Mit dem Todt umbfangen ; Wo sollen wir dan fliehen hin , dass wir G●ad erlangen ? Zu dir Herr Christ alleine . Daist nun Der Held im streit , Zu dem wir fliehen musien , Welcher i st unset Konig . JESUS CHRISTUS . In the midst of this our Life , Death doth us round embrace , whither shall we flie away , that we may obtain Grace ? To thee Lord Christ alone . This is the Champion in the Fight , To Him 't is we must flie , Who is , Our King , JESUS CHRIST . 134. He hath the Fathers Love in him , and fighteth in Divine Power and Might against the kindled hellish Abomination . To Him we must flie : and he it is that preserveth and retaineth the Love of God in all things in this world ; else all would be lost and perish . But ho●● , wart , and belt . 〈…〉 Doth ein Kleine Zelt . 〈◊〉 des Tenfels Reich dan●●t leit . Now Hope , pray , and wait But a small Time , and then strait Th' Devill 's Kingdom will be quite down laid . 135. Ye Philosophers and Jurists or Lawyers , that make God to be as a Devill , in saying , That He willeth Evill : bring in your Plea , and answer once more here , and try whether you can maintain your Cause to be just ; if not , then the sowr sharp Tart spirit in Lucifer shall be also condemned , as a Destroyer ; and the enemy of God , and of all his heavenly Hoasts and Armies . The Fifteenth Chapter . Of the Third Species kind or form and manner of Sinnes beginning in Lucifer . 1. THe third Spirit in God is the Bitter Spirit , which existeth in the flash of Life ▪ for the flash of Life riseth up in the sweet water through the rubbing or fretting of the astringent and hot quality : but the body of the flash abideth in the sweet water , subsisting very meekly as a Light or heart , and the flash is very trembling , and by the terrour , and fire , and water , and astringent spirit , it becometh bitter through the original of the water , in which it riseth up . 2. And that flash or raging terrour , or bitter spirit is caught or laid hold on by the astringent quality , and in the clear bright light in the astringent spirit , is Glorified , and exceeding highly Joyfull : which now is the mobility or the root of life , which in the astringent quality Imageth frameth and formeth the Word , or maketh it distinct or severall , so that in the body , a Thought or Will doth exist . 3. Now this highly triumphing and Joyous spirit is very fitly and excellently , in the Divine Salitter , used to the Imaging or framing ; because it chiefly moveth in the tone or Tune , and in the Love , and is nearest to the heart of God in the Birth , and bound or united therewith in joy , which indeed is it self also the spring and source of Joy , or the rising up in the heart of God. 4. And there is no difference here but onely such as is between the Body and Soul in Man : and so the Body signifieth or Resembleth the seven qualifying spirits of the Father ; and the Soul signifieth or Resembleth the onely begotten Sonne of God the Father . [ The spirit of the Soul signifieth or representeth the Heart of God ; and the Soul , the Eye of God in the first principle : as is declared in our Third Book , concerning the Threefold Life of Man : ] 5. Now as the Body generateth the soul , so the seven Spirits of God generate the Sonne : and as the Soul is a peculiar distinct thing when it is generated , and yet is united with the Body , and cannot subsist without the Body ; so also is the Sonne of God , when he is generated , a peculiar severall distinct thing also , and yet cannot subsist without the Father . Now Observe : 6. Just in such a Kind and manner was also the bitter quality in Lucifer , and had no cause to elevate it self , neither had it any driving ▪ to it from any thing , but followed the proud loftinesse of the astringent quality , as its Father , and supposed also , it would reign in its kind and manner over the whole Deity , and so kindled it self in its elevation . 7. Now when it had half generated the animated or soulish spirit in the Body , that spirit became in this kind and manner a fierce , stinging , raging , kindled , and tearing spirit , bitter as Gall , and is rightly the Quality of Hell fire , a very fierce and Enimicitious hostile Being . 8. Now when this spirit in the animated or soulish spirit out of or from the heart of Lucifer and his Legions , roved [ or speculated ] into the Deity ; [ that is , brought its will thereinto , as into the Genitrix : ] then it was no other but a tearing , breaking , murthering and poisonous burning : concerning which Christ said ; The Devil is a Liar and murtherer from the beginning ; and hath not continued in the truth , Joh. 8. 44. 9. But Lucifer intended , by that means , to be above God , none could domineer and rule so terribly as himself , all must stoop to him ; he would with his spirit in the whole Deity , Rule as a powerfull King over all ; being he was the fairest and beautifullest , he would needs also be the most Potent . 10. But he saw and knew very well the meek and humble Being , in God his Father : moreover he knew also very well , that it stood in such meeknesse from eternity , and that he also should generate in such meeknesse , as a loving and obedient Sonne . 11. But now being he was so beautiously and gloriously Imaged or formed as a King in Nature , his beautious form and feature tickled him , and so he thought with himself , I am now God ; and formed or framed out of God ; who can vanquish me ; or who can alter or change me ? I myself will be Lord ; and with my sharpnesse rule in all things , and my Body shall be the Image , which shall be worshipped ; I will prepare and erect for my self a new Kingdom : for the whole circumference Extent or Region is mine , I am God alone , and none else . 12. And in his pride he struck and smote himself with darknesse and blindnesse , and made himself a Devill , and that he must be and abide so Eternally . [ He knew in God , onely the Majestie , and not the Word in the Center , which hath the Fanne or Casting shovell : He blinded himself with the astringent darknesse ; for he would needs inflame himself , and rule in the fire over the light , and over the Meeknesse : ] 13. Now when these Evil Devillish Spirits [ understand the Center of the Genitrix : ] moved or boyled in Gods Salitter , and Imagined Speculated or roved thereinto , then there was nothing but stinging , burning , murthering , Robbing , and a meer Opposite or contrary will. 14. For the Heart of God delighted in Love and meeknesse ; and Lucifer would needs turn the same by force into a Raging Tyranny : And so there was nothing but Emnity and a contrary or Opposite will ; for by force he kindled the Salitter of God , which had rested from Eternity and stood in its Meeknesse . 15. Concerning this kindling in this circumference or Extent , it is , that God calls himself an angry Zealous or Jealous God , against those that hate him , Exod. 20. 5. Deut. 5. 9. that is , against those , who kindle his wrath and fiercenesse yet more , with their diabolical spirits , with swearing , cursing , blaspheming , and all manner of furious fiercenesse and wrath , which sticketh in the Heart , with pride , covetousnesse , envy , and Anger ; all that , whatsoever is in thee , thou castest into God ; [ that is , into the Genitrix of Nature , and therefore that must be proved and tryed through the fire , and the Soul's spirit also , and the wickednesse or malice must abide and remain in the Fire : ] Now thou Askest : How can that be ? Answer . 16. When thou openest thy Eyes , and feest the † Being of God ; then thou prickest , as it were with Thorns , into the Being of God , and movest or stirrest up the Wrath and Anger of God. 17. And when a Tone or Noise soundeth in thy Ears , so that thou receivest or catchest it up from the Being of God ; then thou infectest it , as if thou didst dart Thunder-Claps into it . 18. Consider what thou dost with thy Nostrills , and with thy Mouth , whence thy dear newborn little sonne rusheth forth with thy speech , as a little sonne of all the seven spirits , and observe whether it doth not storm and assault in Gods Salitter , as Lucifer did ? O! there is no difference at all in this . 19. But again on the other side , God saith ; I am a merciful God to those that love me ; Those I will do good to , and blesse them , to a thousand Generations , Exod. 20. 6. Deut. 5. 10. Here Observe : 20. And such are those , who contrary to the kindled wrath-fire , do with their Love , meeknesse , and industrious earnest yernings and kindlings of love , with their prayers Quench the wrath-fire , and presse on against the kindled fiercenesse . 21. And here indeed is many a hard Blow or Crushing : for the kindled wrath-fire of God falls many times so heavy upon them , that they know not where to bestow themselves ; heavy Mountains lye upon them , the Love-Crosse presseth sore , and is heavy . 22. But this is their Comfort and Strong Helmet against the fiercenesse , and the kindled fire ; according as the Kingly Prophet David saith , To the Honest or the upright the light riseth up in the darknesse , Psal ▪ 112. 4. 23. And in this strife and fight against the wrath of God , and the kindled fiercenesse of the Devils , and of all wicked Men ; the Light riseth up in the heart of the Honest and upright ; and the friendly Love of God embraceth him , that he may not despair in his Crosse ; but strive further still against the wrath and fiercenesse . 24. If there were not at all times some honest upright Men on Earth , who quench the wrath of God with their opposing ; the Hellish fire had kindled● self long ago ; and then it would have well been seen where Hell is , which men do not now believe . 25. But thus saith the Spirit ; assoon as the fiercenesse overcometh the opposition of love in this world , then the fire kindleth it self , and then there is no more time in this world . 26. But , that the fiercenesse doth terribly burn now at present , it needs no proof here , for it is known as clear as the Day , by wofull experience . Behold there riseth up yet , a little fire , in the opposition against the wrath , out of a singular especiall Love-restraint of God : when this groweth weak also , then is the End of this Time. 27. But whether Lucifer hath done rightly , in that he hath awakened and stirr'd up the fiercenesse in the Salitter of God , whence this world is become Stinging , Venomous , Thorny , Rocky , Envious and Evill false or wicked ; let the Atturneys , Proctors , Advocates , and defenders of Lucifer , answer plead and justifie it if they can ; if not , then this third Bitter stinging venomous spirit shall be condemned also . Of the Fourth Kind Species form or manner of Sin 's beginning in Lucifer . 28. The Fourth Spirit of God is Heat , which is generated between the bitter and astringent quality , and is conceived or bred in the sweet water , and is shining and giving light , and is the true fountain of life . 29. For in the sweet water , it is very meek , from whence Love existeth , and is onely a loving warmth and no fire . 30. And though indeed it be in the hidden kernel of the fires quality or Originall ; yet that fire is not kindled or burning , for it is generated in the sweet water . 31. Now where the water is , there is not burning fire , but a pleasing warmth and gentle qualifying or vivifying ; but if the water should be dryed up , then there would be burning fire there . 32. Thus Lord Lucifer thought also , if he did but kindle his fire , then he might domineer forcibly in the Divine power : but he thought it would have burnt Eternally , and also have given Light ; his purpose was not to put out the Light , but he would have it burn continually in the fire : he thought he would dry up the water , and then the light would move stirre or shine in the burning fire . 33. But he knew not , that if he kindled the dryed water , that the kernel , that is , the unctuosity oyl or heart of the water would be consumed , and that the light would turn into darknesse , and the water turn into a sowr stinck . 34. For the oyl or unctuosity in the water is generated through meeknesse or well-doing , and that is the unctuosity oyl unction marrow or fatnesse , wherein the Light becomes shining . But if the unctuousnesse be burnt up , then the water is turn'd into a sowr stinck , and moreover becometh very dark . 35. And thus it befell the Pride of Lucifer , he triumph'd a little while with his kindled Light ; but when his light was spent and burnt up , then he became a Black Devill . 36. But he supposed he would Eternally reign thus in his burning light in the whole Divine power , as a very terrible God , and so with his fire-spirit he wrestled with the Salitter of God , intending to kindle the whole circumference or Extent of his Kingdome . 37. And indeed he hath done somewhat , in that he hath set the Divine power into a burning , which appeareth even in the Sun and Stars ; also the fire in the Salitter in the Elements , is often kindled , so that it seemeth as if the Deep were of a burning fire ; of which , I shall speak in another place . [ He stept back out of the meeknesse into the anxious fire-will ; and fell into darknesse . The Reader is advertised , that he must not understand in any place , as if the Devill had kindled or fired the Light of God , no , but the forms of Nature only , out of which , the light shineth . For he hath not comprehended the Light , as little as the fire doth , which cannot lay hold on the Light : But he entred into the fire , and is expelled into the Darknesse ; and hath neither fire nor light besides without or distinct from his creature . ] or own Creaturelinesse . 38. Now in this quality , King Lucifer hath prepared for himself the right Hellish Bath or Lake . He dares not say , that God hath framed or erected the Hellish quality for him , but he himself hath done it : Moreover he hath offended the Deity , and turn'd the powers of God into a hellish Bath or Lake , for his own Eternal habitation . 39. For when he and all his Angels had kindled in their Bodies the qualifying or fountain spirit of the fire , then the unctuousnesse marrow or fatnesse burnt in the sweet water , and the flash or terrour , which riseth up fiercely in the birth of the light , became raging and tearing , burning and stinging , and a being or substance of a meer opposite or contrary will. 40. And here , in this quality , the Life was turn'd into a Sting of Death ; for through Heat the bitter quality grew so fierce , stinging , raging and burning , as if the whole body were meer fiery Stings ; these did tear and rage in the astringent quality , as if one did thrust fiery Pins , Needles or red-hot Bodkins through the Body . 41. On the other side , the cold fire of the astringent quality was in a mad furious rage against the heat , and against the bitter venom or Poison , like a great Uproar or hurliburly ; and now furthermore , in the Body of Lucifer , there was nothing else but a murthering , rubbing , fretting , burning and stinging , a most horrible hellish fire . 42. This fire-spirit , and right Devils-spirit , elevated it self now also in the Center of the heart , and would rule through the animated or soulish spirit — [ Hereby is understood the spirit of the will , out of the Center , which is generated out of the Genitrix , viz. out of the seven qualifying or fountain spirits ; which is the Image of God. ] — in the whole Divine power , and kindle the whole Salitter of God as a new and potent God : and so the formings and Heavenly Imagings , should rise up in a horrible fiery Qvality , and suffer themselves to be Imaged and framed according to this fiercenesse . 43. Now when I write of the animated or soulish spirit , then thou must exactly know , what it is , or how it is , else thou wilt read this Birth or † Geniture in vain , and it will happen to thee , as it did to the wise Heathens , who climbed up to the very face or countenance of God , but could not see it . 44. The * Spirit of the Soul is very much subtiler and more incomprehensible then the Body , or the seven qualifying or fountain spirits , which hold retain and form the Body ; for it goeth forth from the seven spirits ; As God the Holy Ghost , goeth forth from the Father and the Sonne . 45. The seven qualifying or fountain Spirits have their compacted or incorporated Body , out of Nature , that is , out of the seventh Nature-spirit in the Divine power ; which in this Book , I call the Salitter of God , or the comprehensibility , wherein the heavenly figures or shapes arise . 46. And that is a spirit , as all the rest of the seven Spirits are , onely the other six are an incomprehensible Being therein : for the Divine power generateth it self in the comprehensibility of the seventh Nature-spirit , as it were hidden or concealed , and incomprehensible to the Creatures . 47. But the animated or soulish spirit generateth it self in the heart out of or from the seven qualifying or fountain spirits , in that manner as the Sonne of God is generated ; and keepeth its seat in the heart , and goeth forth from that Seat in the Divine power , as the Holy Ghost from the Father and the Sonne ; for it is of such a subtilnesse as the Holy Spirit of God hath , and uniteth qualifieth or operateth with God the Holy Ghost . 48. And when the animated or soulish Spirit goeth forth out of the Body , then it is one thing with the hidden Deity , and is together the midst or center in the Imaging or framing of a thing in Nature , as God the Holy Ghost himself is . 49. An example whereof you have in this : as when a Carpenter will build a curious house or Artificial piece of Architecture , or any other Artist goeth about the making of some artificiall work , the Hands which signifie Nature , cannot be the first that begin the work ; but the seven Spirits are the first Workmasters about it , and the animated or soulish spirit sheweth the form figure or shape of it to the seven spirits . 50. And then the seven spirits Image or frame it , and make it comprehensible , and then the hands first begin to fall to work , to make the Structure according to the Image or frame contrived : For a work must be first brought to the sense , before you can make it . 51. For the Soul comprehendeth the highest sense , it beholdeth what God its Father acteth or maketh , also it Co-operateth in the heavenly Imaging or framing : And therefore it maketh a description draught platform , or modell , for the Nature-spirits , shewing how a thing should be Imaged or framed . 52. And according to this delineation or prefiguration of the Soul , all things in this world are made ; for the corrupted soul worketh or endeavoureth continually , to bring forth or frame heavenly forms , but cannot bring that to Effect , for the materials for its work are onely the earthly corrupted Salitter , even a half-dead Nature , wherein it cannot Image or frame heavenly Ideas shapes or figures . 53. By this you may understand , what great power the spirits of the expelled Angels have had in the heavenly Nature ; And what manner of substance this perdition or Corruption is of ; How they have corrupted and spoiled Nature in heaven in their place with their horrible kindling : from whence the horrible fiercenesse which is predominant in this world is existed . 54. For the kindled Nature burneth still continually untill the last Judgment Day , and this kindled fire fource or quality is an Eternall Emnity against God. 55. But yet whether this kindled fire-spirit hath Right therein ; and whether God himself hath kindled it , from whence the wrath-fire is existed ; let the Electionists or Predestinarians , or those that dispute so about Election , justifie it , and prove it in Nature , if they can ; if not , then this fire-spirit is to be condemned also . Of the Fifth kind Species form or manner of Sin 's beginning , in Lucifer and his Angels . 56. The fifth qualifying or fountain spirit in the Divine power , is the Gracious amiable and blessed Love , which is the very Glance or aspect of meeknesse and humility , which is also generated in the flash of life . 57. For the flash as a Crack penetrateth suddenly , whereby Joy existeth , and then the stock of the kindled light in the sweet water , abideth standing , and presseth gently after the flash through the fire , even into the astringent quality , and mitigateth the fire , and mollifyeth softneth or suppleth the astringent quality , which is also a Birth or geniture of the water . 58. But when the fire tasteth the mild sweet and pliant Taste , then is it mitigated and formeth it self into a meek warmth , very lovingly , and there riseth up a very friendly life in the fire , and penetrateth the astringent Quality with this pleasing lovely gentle warmth , and allayeth or stilleth the cold fire , and mollifieth or suppleth the hardnesse , attenuateth the thick , and maketh the dark to be Light. 59. But when the Bitter flash together with the astringent and fire-spirit , tasteth this meeknesse , there is nothing else then but a meer longing , desiring and replenishing , a very gentle pleasant tasting , wrestling , kissing , and love-Birth : For the severe births of all the qualifying or fountain spirits in this penetrating , become very gentle , pleasant , humble and friendly , and the very Deity rightly subsisteth therein . 60. For in the first four qualifying or fountain spirits standeth the Divine Birth or Geniture , therefore they must be very Earnest and strong also , though they have among them too , their meek mother the sweet water , and in the fifth standeth the gracious amiable and blessed Love , and in the sixth the Joy , and in the seventh the framing Imaging or comprehensibility . 61. Now Lucifer ! come on , with thy Love : how hast thou behaved thy self , is thy Love also such a Well-spring or fountain as this ? We will now view that also , and examine what manner of loving Angel thou art turned into . Observe . 62. If Lucifer had not elevated and kindled himself , then his fountain of Love would be no other then that in God , for there was no other Salitter in him , then there is in God. 63. But when he elevated himself , intending to rule the whole Deity with his animated or soulish spirit , then the stock and heart of light , which is the kernel marrow or pith of love in the sweet water , became a fierce and corroding crouding fire source or quality , from whence , in the whole body existed a very trembling , burning , government and Birth or Geniture . 64. Now when the animated or soulish spirit was generated in this severe and astringent fire's-Birth , then it pressed very furiously forth from the Body into Nature , or the Salitter of God , and destroyed the gracious amiable and blessed love in the Salitter : for it pressed very fiercely furiously and firily , as a raging Tyrant , through all , and supposed , that it self alone was God ; it self alone would govern with its sharpnesse . 65. From hence now is existed the great contrary opposite will and Eternall Emnity between God and Lucifer ; for the power of God moveth very softly meekly pleasantly and friendly , so that its Birth cannot be conceived of or apprehended , and the spirits of Lucifer move and tear very harshly , astringently firily swiftly and furiously . 66. An example whereof you have in the kindled Salitter of the Stars , which because of this kindled fiercenesse , must Roul with the vanity , even to the last Judgment Day : And then the fierceness will be separated from them , and be given to King Lucifer , for an Eternal house . 67. But that this is a great opposite contrary will in God , needs no proof : but a Man may think , in case such a fierce fire source or quality should rise in his Body , what an untowardnesse and contrary will he should have in him , and how often the whole Body would be in a rage and fury . 68. Which indeed befalls those , who lodge the Devil within them , but so long as he is but a Guest , he lyeth still like a Tame Whelp : but when he becometh the Host himself and Master of the house , then he stormeth and maketh havock in the House , as he did to the Body of God. 69. And therefore it is , that , the wrath-fire of God , is yet in the Body of God which is in this world , till the End , and many a creature is swallowed up and devoured in the wrath-fire , of which much is to be written , but is referred to its proper place . 70. But now whether God himself hath created and kindled this Emnity and fierce fire-source in Lucifer , they are to plead for and justifie , which dispute for Predestination , Foreseeing , and the Election of Grace , and they are to prove it in Nature , if they can ; if not , then this corrupted fire-source , which stand●s in the place or stead of Love , shall be condemned also . Of the Sixth Species Kind form or manner of Sin 's beginning in Lucifer , and in his Angels . 71. The Sixth qualifying or fountain spirit in the Divine power is the Mercurius or Tone or Tune , wherein the distinction and heavenly Joy riseth up . 72. This spirit taketh its original in the fire-flash , that is , in the bitter quality , and riseth up in the flash through the sweet water , wherein it mitigateth it self , so that it becometh clear and bright , and is reserved and kept in the astringent quality , and there it toucheth or stirreth all the spirits : and from this touching or stirring riseth up the Tone ; its rising source or quality standeth in the flash , and its Body or Root standeth in the sweet water in the Love. 73. Now this Tone or Tune is the Divine Joyfulnesse , the triumphing , wherein the Divine and meek Love-play sport or scene in God riseth up , as also the formings Imagings and all manner of Ideas shapes and Figures . 74. But here thou must know , that this quality penetrateth very gently and pleasantly with its touching or stirring , through all the Spirits , in such a way and manner , as when a pleasant and meek fire of Joy riseth up in the heart of a man , in which fire of Joy , the animated or soulish Spirit triumpheth as if it were in Heaven . 75. Now this spirit doth not belong to or concern the Imaging or framing of the body , but to the distinction diversifying and mobility , especially to the Joy , and to the distinction or difference in the Imaging or shaping . 76. And when the animated or soulish Spirit in the Center of the heart , in the midst or Genter of the seven qualifying or fountain spirits is generated , so that the will of the seven Spirits is incorporated or compacted together , then the Tone bringeth it forth from the Body , and is its Chariot , on which the spirit rideth , and executeth that , which is Decreed in the Council of the seven spirits . 77. For the Tone goeth through the animated or Soulish spirit into the nature of God , and into the Salitter of the seventh qualifying or fountain spirit in the Divine power , which is its ●●ceptive or beginning Mother , and uniteth qualifieth or co-operateth with the same in the forming or framing , and also in the distinguishing or diversifying of the Imaging or shape . 78. Therefore when King Lucifer changed or transmuted his high-minded prancing Nagg or Palfrey in the Tone , into a firy † resting , in all the seven spirits ; that was a terrible contrary or opposite will in the Salitter of God. 79. For when his animated or soulish spirit was generated in his body , then he stung forth from his Body into the Salitter of God , as a fiery Serpent , out of a hole . 80. But when the Mouth opened to speak , that is , when the seven spirits had incorporated or compacted the word together , in their will , and sent it through the Tone into the Salitter of God , then it was no otherwise , then if there went a fiery Thunder-bolt into Gods Nature ; or as a fierce Serpent , which tyrannizeth raveth and rageth , as if it would tear and rend Nature all to pieces . 81. Hence that taketh its original ; that the Devill is called the old Serpent , Apocal. 12. 9. and also , that there are Adders and Serpents in this corrupted world ; moreover , all manner of vermine , or venomous Broods of Worms , Toads , Flies , Lice and Fleas , and all such like things whatsoever ; and from hence also Tempestuous weather of Lightning , Thundring , Flashing and Hail-stones take their Originall in this world . Observe : 82. When the Tone riseth up in the Divine Nature , then it riseth up gently from all the seven qualifying or fountain spirits joyntly together , and generateth the word , or Ideas figures and shapes very gently : 83. That is , when one qualifying or fountain spirit attracteth a will to the Birth or Geniture , then it presseth very gently through the other qualifying or fountain spirits even into the Center of the Heart , and there that will is formed and approved by all the spirits . 84. And then the other six spirits speak it forth in the Tone , out from Gods animated or soulish spirit , forth , understand out from the heart of God , out from the Sonne of God , which abideth standing in the center as a compacted incorporated Word . 85. And the flash out of that same Word , or the stirring of the Word , which is the Tone , goeth forth very finely and gently from the Word , and executeth effecteth or performeth the will of the Word . 86. And that same forthgoing from the Word is the Holy Ghost , which formeth frameth and Imageth all whatsoever was Decreed in the center of the heart , in the Councel of the seven spirits of God the Father . 87. In such a gentle way and manner should King Lucifer also have generated qualified or operated , and according to the Right of the Deity , with his animated or soulish spirit in the Salitter , or in the Nature of God , have helped to Image or frame things as a dear sonne in Nature . 88. Just as a sonne in the House helps his Father to drive or manage his work , according to his Fathers way and profession Kind and Art : and so should Lucifer also with his Angels , in the great House of God the Father , according to the manner and way of God , have helped with his animated or soulish spirit , to Image all the forms Ideas and vegetations in the Salitter of God. 89. For the whole Salitter should be a House of pleasure and delight for Angelicall Bodies , and all should rise up according to the delight of their spirit , and Image themselves so , that they should never at all have any displeasure in any figure shape or creature , but their animated or soulish spirit should be Co-operative in every Imaging ; [ The Imaging out of the heavenly Essences , is performed Magically , all according to the will and ability or potentiality of Nature and the Creatures : ] and then the Salitter should have been the Creatures proper own . 90. If they had but continued in their meek Birth or Geniture according to the Divine Right , then all had Been their own , and their will would have been alwaies fulfill'd eternally ; and nothing had been among them and in them but meerly the Joy of Love , to speak after an Earthly manner , as it were an Eternal Laughing and a perpetuall rejoycing in an eternal hearty delight . For God and the creatures had been one heart and one will. [ The Image out of or proceeding from the Soul's fire , and the Love , and the Divine Center , are in one Being : ] 91. But when Lucifer exalted himself , and kindled his qualifying or fountain spirits , then the animated or soulish spirit went forth in the Tone out of or from all the Bodies of Lucifers Angels , into the Salitter of God , as a fiery Serpent , or Dragon , and Imaged or framed all manner of fiery and poisonous forms and Images , like to wild cruel and Evill Beasts . 92. And from hence these wild fierce and Evill Beasts have their original in this world . For the Hoast or Army of Lucifer had kindled the Salitter of the Stars and of the Earth , and half kill'd spoyl'd and destroy'd it . 93. But when God , after the fall of Lucifer , made the Creation of this world , then all was created out of the same Salitter , wherein Lucifer had his Seat : And so afterwards the creatures also in this world must needs be created out of that same Salitter , which now form themselves according to the condition or kind of the kindled Qualities Evill and Good. 94. And that Beast , which had most of the fire or the Bitter or the astringent quality , in the Mercurius ; that became also a bitter , hot , and fierce Beast , all according as the quality was predominant or chief in the Beast . 95. This I set down here only for a manuduction : you will find it demonstrated more at large , concerning the Creation of this world . 96. Now whether this fiery Tone or Dragon-spirit in Lucifer and in his Angels be right , and whether God hath thus created him , let the Atturneys or Advocates of Lucifer , which make God to be as a Devill , justifie it here by their Answer , and prove it in Nature if they can , whether God be such a God , as willeth the Evill , and as hath created the Evill . 97. If not , then shall this spirit also be condemned to the Eternall Prison : and they should give over their lying and blaspheming of God ; or else they are worse then the wild Heathen or Pagans , which know nothing of God ; who notwithstanding , live in God , and shall sooner possesse the Kingdom of heaven , then many of these blasphemers of God shall , which I shall demonstrate also in its proper Place . The Sixteenth Chapter . Of the Seventh Species kind form or manner of Sin 's beginning in Lucifer , and his Angels . 1. HEre thou shouldst open thy Eyes wide , for thou wilt see the hidden secret things , which have been kept hidden from all men since the world began . For thou wilt see the murtherous Denne of the Devill , and the horrible sin , Emnity and Perdition . 2. The Devill hath taught man Sorcery or Witchcraft , thereby to strengthen and fortifie his Kingdom . But if he had revealed to man the right true fundamentall Ground , which did lurk behind or under it , many would have altogether let it alone , and not have medled with it at all . 3. Come on ye Jugglers and Sorcerers or Witches , you that go a wooing and a whooring after the Devill : Come to my School ; I will shew you , how with your Necromancie or Art you are carried into Hell. 4. You tickle your selves with this , that the Devill is in subjection to you , and ye suppose that ye are gods : Here I will describe the Originall and Ground of Necromancie , for I am become also a † searcher into Nature , but not after your way and manner , but to discover your shame by a Divine Revelation , for an advertisement to this last world , and for a sentence of Condemnation upon their skill and knowledge : for the Judgment followeth upon knowledge . 5. Being the Bow of fiercenesse is already Bent , let every one look to himself , lest he be found in the limit of the Mark. For the time is at hand , to awake from sleep . 6. Now the seventh form or the seventh spirit in the divine power , is Nature , or the issue or exit from the other six . For the astringent qual●●y attracteth the Salitter together , or the Fabrick or product of all the six spirits , even as a Magnet or Loadstone attracteth to it self the Salitter of the Iron : and when it is attracted together , then it is a comprehensibility ; in which the six spirits of God qualifie act or operate , in an incomprehensible way or manner . 7. This Seventh spirit hath a colour and condition or kind , of its own , as all the other spirits have : for it is the Body of all the spirits , wherein they generate themselves as in a Body : Also out of this spirit , all figures shapes and forms , are Imaged or fashioned : moreover the Angels also are created out of it , and all † Naturality standeth therein . 8. And this Spirit is alwayes generated from the six , and subsisteth alwaies continually , and is never missing or wanting , nor doth ever passe away , and it again continually generateth the six ; for the other six are in this seventh , as in a Mother inclosed or encompassed ; and they receive their nourishment power and strength alwayes , in their mothers Body or Womb. 9. For the Seventh spirit is the Body , and the other six are the Life , and in the middle center is the heart of Light , which the seven spirits continually generate as a Light of Life ; and that Light is their Sonne , and the boyling mobility or Penetration through all the spirits , expandeth it self aloft in the Heart , in the exit or rising up of the Light. 10. And this is that spirit of all the seven , which goeth forth out of the heart of God , which formeth frameth and Imageth all in the seventh , and wherein the qualifying or fountain spirits , with their Love-wrestling present and shew themselves infinitely . 11. For the Deity is like a wheel , which with its Felleys and Spoaks , and with all the Naves , turneth about , and is felleyed together as seven wheeles , so that it can go any way forward , backward , downward , upward , and crosse-wayes , without turning back . 12. Whereas yet alwayes the form of all the seven wheeles and the One onely Nave in the Center of all the wheeles , is fully in sight , and so it is not understood , how the wheel is made ; but the wheel alwaies appears admirable wonderfull and marvellous with its rising up , and yet abideth also in its own Place . 13. In such a manner the Deity is continually generated , and neverpasseth away , ceaseth , or vanisheth out of sight ; and in this manner also is the Life in Angels and Men , continually generated . 14. But according to the moving of the seven spirits of God , the figures and Creatures of the transitorinesse are formed , and not thus generated : though indeed the Birth or geniture of all the seven spirits sheweth it self therein , yet their quality standeth onely in the seventh Nature-spirit , which the other six spirits do form figure frame alter and change according to their wrestling and rising up . 15. And therefore also the figures and transitory forms and creatures are changed , according to the condition of the seventh Nature-spirit , in which they rise up . 16. But the Angels are not onely Imaged or framed out of the seventh Nature-spirit , as the transitory creatures are , but when the Deity moved it self to the creating of Angels , then in every circle , wherein each Angel was incorporated or compacted together ; there the Deity with its whole substance and being , was incorporated or compacted together — [ Understand ; the two Eternal Principles , viz. the Fire and the Light , and yet not the quality or source of the Fire , But the Essence of it : ] — and became a Body , and yet the Deity continued in its seat , as before . Understand this wall : 17. The Angels Body or the comprehensibility , is from or out of the Seventh spirit , and the Birth or Geniture in that Body , is , the Six qualifying or fountain-spirits ; and the spirit or the heart , which the six spirits generate in the center of the Body , in which the Light riseth up , and the animated or soulish spirit out of the Light , which also qualifieth uniteth or operateth with the Deity , without , distinct from the Body : that signifieth the Heart of God , out of which the Holy Ghost goeth forth . 18. And it also was from or out of the heart of God co-united or mixed in the Body of the Angel in their first compacting or incorporating together ; therefore the Angels Government in the Mind generateth it self , as the Deity doth . 19. And as in the Seventh Nature-spirit of God , which existeth out of the other six , there doth not stand the whole perfect knowledge of the other six spirits ; for it cannot search or dive into their deep Birth or Geniture , in that they are its Father , and generate it out of themselves . 20. No more doth the whole full and perfect knowledge of God stand in the Angelical Body , but in the Spirit , which is generated in the Heart , which goeth forth from the Light , which qualifieth or operateth also with the heart and spirit of God , wherein the whole full and perfect knowledge of God standeth : but the Body cannot apprehend that animated or soulish spirit ; as also the seventh Nature-spirit comprehendeth not the deepest birth or Geniture of God. 21. For when the seventh Nature-spirit is generated , then it is dryed by the astringent Quality , and is as it were staid and kept by its Father , and cannot go back again into the Deep , that is , into the Center of the Heart , where the Sonne is generated , and from whence the Holy Ghost goeth forth , but must hold still as a Generated Body , and must give way to the qualifying or fountain Veins , that is , to the spirits , to qualifie work and labour the rein as they Please . 22. For it is the proper house and habitation of the six spirits , which they continually build according to their pleasure , or as a Garden of delight , into which , the Master of it , soweth all manner of Seeds according to his pleasure , and then enjoyeth the fruit thereof . 23. Thus the other six spirits continually erect this garden of delight and pleasure , and sowe their fruits thereinto , and seed upon it to strengthen their Mig●t and joy : and this is the Garden , in which the Angels dwell , and walk up and down in , and wherein the heavenly fruit groweth . 24. But the wonderfull proportion or variety of Harmony which appeareth in the growths or vegetations and figures or forms in this Garden , ariseth from the qualification or operation , and from the loving wrestling or strugling of the other spirits . 25. For that which is predominant or chief in the striving , Imageth or formeth the growth and vegetation according to its kind , and the other alwayes help to promote it ; one while one is at it , by and by the other , then the third , and so on . 26. And therefore also there arise so many several growths vegetations and figures , as are altogether insearchable and incomprehensible to the Bodily Reason of the Angels ; but to the animated or soulish Reason of the Angels , they are wholly fully and perfectly comprehensible . 27. And this is also wholly hidden as to my Body , but not as to my animated or soulish spirit , for so long as it qualifieth or worketh with and in God , it comprehendeth the same , but when it falls into Sin , then the Door is shut against it , and the Devill bolteth it up fast , and it must be set open again with great labour and industrie of the spirit . 28. I know very well , that the wrath of the Devil will mock and scoff in the hearts of wicked men , at this Revelation . For he is mightily ashamed because of this revelation , he hath also given my soul many a Pang and Crush for it : but I leave it to Gods direction , that will have it so ; I cannot resist him , though my earthly Body should go to wrack for it , yet my God will glorifie me in my knowledge . 29. The Glorification of this my knowledge , I desire , and no other ; for I know , that when this my spirit in my new body , which I shall get at the Day of my Resurrection , out of this my now corrupted Body ; shall arise , that it will appear like the Deity , as also like the holy Angels . 30. For the triumphing Joyous Light in my spirit sheweth me it sufficiently , in which I have also searched , into the depth of the Deity , and described it rightly according to my gifts , and the impulse of the spirit , though in great feeblenesse and weaknesse , in that my original and actual sins have often bolted the Door against me , and the Devil hath danced before it , as a whorish woman , and rejoyced at my Captivity and anguish ; yet that will bring very little profit to his Kingdom . 31. Therefore I must now look for no other then his fierce wrath , but my stay trust and Refuge is the Champion in the Fight , who hath often delivered me from his Bands , in whom I will fight against him , till my departure out of this Life . Of the terrible , lamentable and miserable perdition of Lucifer in the Seventh Nature-Spirit . The Sad mourning House of Death . 32. If all Trees were Writers or Clerks , and all Branches were Pens , and all Hills were Books , and all Waters were Ink , yet they could not sufficiently describe the lamentable misery , which Lucifer , together with his Angels , hath brought into his place or whole space of that World wherein he was Created . 33. For he hath made the House of Light to be a House of Darknesse , and the House of Joy to be a House of Mourning Lamentation and Sadnesse ; that which was the house of pleasure delight vivifying and refreshing , he hath made to be a House of thirst and hunger ; the House of Love to be a House of eternal Emnity , and the house of meeknesse to be a House of knocking rumbling thundring and lightning ; the house of Peace to be a House of lamenting and eternal Howling ; the House of laughing to be a House of eternal trembling and Horrour . 34. The Birth or Geniture of light , munificence and well-doing to be an eternall hellish Pain and Torment : the food of pleasing relish to be an eternal Abomination and Stinck , a Loathing of all fruits ; and the house of Lebanon and Cedars , to be a Stony and Rocky House of Fire ; the sweet sent or relish to be a stinck and a house of ruine and desolation , an End of all Good ; the Divine Love to be a black , cold , hot , eating corroding , and yet not consuming Devill , who is an Emnity against God and his Angels ; and so he hath all the heavenly Hoasts or Armies against him : Now Observe : 35. The Learned have had many Disputations Questions Conceits and Opinions concerning the fierce malignity and evil that is in all the Creatures , even in the very Sun and Stars in this world ; moreover , there are some so very poisonous and venomous Beasts , Worms and Vegetables in this world , that thereupon Rational men have justly wondred , and some have concluded peremptorily , That God must needs have also willed the Evill , being He hath Created so much that is Evil : And some have laid the blame and fault thereof upon the Fall of Adam , and some have imputed it to the work and doings of the Devill . 36. But being all the Creatures and vegetables were created before the Time of man , therefore the fault ought not to be laid upon man : for man gat not the beastial Body in his creation , but it first came to be so in his Fall. 37. Neither hath man brought the malignity poison and venom into the Beasts , Birds , Worms , and Stones , for he had not their Body , otherwise if he had brought malignity and fiercenesse or wrath into all Creatures , then he could never have looked for mercy at Gods Hands , no more then the Devill . 38. Poor Man did not fall out of a resolved purposed will , but through the poisonous venomous infection of the Devil , else there had been no Remedy for him . 39. Now this true information thou wilt find described here following , not from a zeal , to vilifie any body thereby , but in Love , and as a humble information and instruction from the Abysse of my spirit , and for an assured comfort to the poor sick old Adam , which now lyeth at the point of his Last departure from hence out of this world . 40. For in Christ we are all one Body , therefore also this spirit would heartily fain have it so , that its fellow Members might be refresh'd with a draught of the precious Wine of God before their departure from hence , whereby they might encounter and stand in the great fight with the Devil , and obtain the Victory , that the victory of the Devill in this modern Drunken world might be disappointed and destroyed , and the great Name of the LORD might be Sanctified . Now behold ! 41. When King Lucifer together with his Angels so gloriously beautifully and divinely created , as a Cherubin and King in God , then he suffered his bright beautious form to befool him , in that he saw how noble , glorious and fair a Spirit rose up in him . 42. Then his seven qualifying or fountain spirits thought they would elevate and kindle themselves , and so they also would be as fait , glorious and mighty , as the animated or soulish spirit , and thereby would domineer , by their own Power and Authority in the whole Court Circumference Dominion or extent as a New God. 43. They saw very well , that the animated or soulish spirit , qualified mixed or operated with the Heart of God , and thereupon they were resolved , they would elevate and Kindle themselves , hoping to be as bright illustrious , deep , and Almighty as the deepest Ground in the Center of the Heart of God. 44. For they thought to elevate the natural Body , which was compacted together or incorporated out of the Nature spirit of God , up into the hidden Birth or Geniture of God , that their seven qualifying or fountain spirits might thus be as high , and as all comproh●●●sible as the animated or soulish spirit . 45. And the animated or soulish spirit should triumph over the Center of the Heart of God , and the Heart of God should be subjected under it ; and so the seven Spirits of God should Image frame and form all , by their animated or soulish spirit . 46. And this High mind , and self-will , was directly and wholly against the Birth or Geniture of God : for the Body of the Angels should abide and remain in its seat , and be Nature , and as an humble mother , hold still and be quiet , and should not have the Omniscience and own self rational comprehensibility of the Heart , or of the deepest Birth or Geniture of the holy Trinity ; but the seven spirits should generate themselves in their Natural Body , as is done in God. 47. And their comprehensibility should not be in the hidden kernel , or in the innermost Birth or Geniture of God , but the animated or soulish spirit , which they generate in the Center of their Heart ; should qualifie mix or operate with the innermost Birth or Geniture of God , and help to form all figures shapes and Images , according to the pleasure delight and will of the seven spirits , whereby in the Divine pomp , all might be but One Heart , and one will. 48. For the Birth or Geniture of God also is thus ; the seventh Nature-spirit doth not reach back into its Father , which generateth it , but holdeth still and is quiet as a Body , and letteth the Fathers Will , which is , the other six spirits , to form and image in it , how they please . 49. Neither doth any one spirit particularly and severally reach with its corporeal Being , after the Heart of God , but includeth closeth or joyneth its will with the other , in the Center , to the Birth or Geniture of the Heart , so that the Heart and the seven Spirits of God are One will. 50. For this is the Law of the comprehensibility , that it do not elevate it self up into the incomprehensibility : for the power , which in the Center or midst , is compacted together or incorporated out of all the seven spirits ; is incomprehensible and unsearchable , but not invisible , for it is not the power of one spirit alone , but of all seven . 51. Therefore one spirit in its own Body , besides and distinct from its † instanding or innate instant Birth or Geniture , cannot reach into the whole Heart of God , and examine try and search all , for it comprehends , besides and distinct from its instanding Birth or Geniture , onely its own Birth or Geniture in the heart of God ; but all the seven spirits joyntly together comprehend the whole heart of God. [ And so also in Man , but understand it as to the Image of God , viz. in the Soul's spirit , not in the fiery Essence of the soul , but in the Essence of the Light , wherein the Image of God standeth : ] 52. But in the instanding or innate Birth or Geniture of the spirits , where the one still generateth the other , there every spirit generateth all the seven spirits , but yet only in the rising flash of the life . 53. But the Heart , when it is generated , is singular , or distinct , viz. a peculiar Person ; and yet not separated from the Spirits , but the spirits cannot transmute or change themselves in their first Birth or Geniture one into another . 54. Also the second cannot change it self into the third , which is the exit of the spirit ; but every Birth or Geniture abideth in its seat , and yet all the Births or Genitures together , are but the One Only God. 55. But being the Body of Lucifer was created out of Nature and the most outward Birth or Geniture , therefore it was unjustly done , that he should elevate himself into the innermost and deepest , which he could not do * in the Divine Right , but must so elevate and kindle himself onely , that thereby the qualifying or fountain-spirits might be set or put into the sharpest penetrating and Infecting . 56. I verily suppose indeed , that thou fair Necromancer , hast changed thy self to purpose ; and mayest well teach men also thy Black Art , that they perhaps might also become such potent Gods , as thou art . 57. Ye blind and proud Necromancers , Jugglers and Sorcerers , your Art consisteth in your changing the Elements of your Body by your conjurations and Instruments of the Qualities or qualifying Properties , which you make use of to that purpose , and ye think ye have Right so to do ; but is it not against the Birth or Geniture of God ? If you think so , make that appear . 58. How can you well suppose , that you can change your selves into another form ? Indeed you suffer the Devill thus to play the Ape with you , and cheat you : and all this while you are but blind in your own skill , though you have learned your Art never so well , yet you do not know the Scope it driveth at ; for the Pith and Heart therein , is the changing or altering of the qualifying or fountain-spirits , as Lucifer did , when he would needs be God. Now thou Askest : How can that be ? Answer . 59. Behold , when the corporeall qualifying or fountain spirits set their will into Sorcery or Witchcraft , then the animated or soulish spirit , which they generate , and which , in the Astral Elementary Quality ruleth in the hidden and deepest Center ; is clearly already a Sorcerer or Witch , and hath changed transformed or metamorphosed it self into Sorcery or Witchcraft . 60. But the Bestial Body cannot follow so suddenly and nimbly , but must be charmed to it , by Characters and Conjurations , and some instruments for that purpose , whereby the animated or soulish spirit maketh the bestial Body invisible , and changeth it into such a form , as the will of the quaifying or fountain spirits was , at the beginning of its purpose to a Metamorphosis , or Transmutation . 61. The Bestial flesh cannot well change it self , or put it self into another Birth or Geniture , but is brought into a slender and inferiour Base form , as of a Beast , of Wood , or such like thing , which hath its Body qualifying or boyling in the Elements , as in their fountain . 62. But the Astral spirits can well cloath themselves in another form or shape , but that continueth onely so long , as the Birth or Geniture of Nature above their Pole or Zenith permitteth them . 63. For when it changeth it self with its wheeling and penetrating , so that another qualifying or fountain spirit becomes chief or predominant , then their Art lyeth down upon the ground ; and their Deity in the first qualifying or fountain spirit , in which they had begun their Art , hath an End. 64. Now if it be to last any longer , then it must be made again afresh according to the qualifying or fountain spirit then ruling at that Present , or the Devill with his animated or soulish spirit must be in the astra●l spirits of the Body , which instantly and suddenly changeth it , or else his Art is here at an End also . 65. For Nature will not suffer it self to be Juggled with , at all times and houres , as the spirits would have it , but all must be done , according to that spirit , which then at that present time is Lord and chief or predominant . 66. It is not that Spirit of God which is Lord and chief in Nature , which causeth or maketh the Jugling , but it is made , in the fiercenesse of the Salitter , which Lord Lucifer hath kindled with his elevation , which is his eternal Kingdom . 67. But when the power or might of that spirit is allayed , then the kindled fire can be no more useful to the Juggler . 68. For the wrath-fire in Nature , is not , during this Time of the world , the Devils own house of his power ; for the love standeth hidden in the Center of the wrath-fire , and Lucifer , together with his Angels , lyeth imprisoned in the outward wrath-fire even untill the Judgment of God : then , he will have the wrath-fire separated from the Love , for an eternall Bath or Lake , and doubtlesse he will wash his Juglers Head and Face withall . 69. This I set thee down here for a warning , that thou mayst know , what manner of Ground Sorcery or Witchcraft hath , not in such a way as if I would write any heathenish forcery or witchcraft , neither have I studied any ; but the animated or soulish spirit beholdeth their Juggling , which in the Body I do not understand . 70. But being it runneth counter clean contrary to the Love and Meeknesse of the Birth or Geniture of God , and is a contrary or opposite will in the Love of God , so that he is loath without pressing necessity driveth him to it to hurt Man ; therefore will the spirit have the wrath-Bath or Lake of Nature , set apart to be an Eternal Parching or drying place , for Jugglers , perverters or changers of Gods Ordinance or Order : And therein they may practise and shew forth their new Deity . Of the Kindling of the Wrath-Fire . 71. Now when King Lucifer , together with all his Angels , kindled himself , then the wrath-fire rose up instantly in the Body , and the gracious amiable and blessed Light was extinguisht in the animated or soulish spirit , and became a fierce furious Devillish Spirit , all according to the kindling and will of the qualifying or fountain spirits . 72. Now this animated or soulish spirit was bound or united with the Deity , in Nature , and could qualifie mix or operate in and with the same , as if it were one and the same thing : and that now stung forth out of the Bodies of the Devills into the Nature of God , like a Theef and a Murtherer , that desired to Rob murther and spoil all , and bring all under its power , and so kindled all the Seven spirits in Nature , and then there was nothing else but an Astringent , Bitter , fiery and cracking burning tearing and raging . 73. Thou must not think , that the Devill hath thus powerfully and mightily overcome the Deity : No ; but he hath kindled the wrath of God , which indeed had otherwise rested Eternally in secret , and so he hath made the Salitter of God to be a Murtherous Denne ; for if fire be cast into a heap of straw and kindled , it will burn . 74. Moreover , the wrath-fire of God doth not reach in Nature into the innermost kernel of the Heart , which is the Sonne of God ; much lesse into the Secret glory or Holinesse of the Spirit ; but into the Birth or Geniture of the six qualifying or fountain spirits , in the place where the seventh is generated . 75. For in that place or in this Birth or Geniture is Lord Lucifer become a Creature , and his dominion did reach no further or deeper then so : but if he had continued in the Love , then his animated or soulish spirit had reach'd even to the Center of the Heart of God , for Love presseth or penetrateth through the whole Deity . 76. But when his Love was extinguisht , then the animated or soulish spirit could no more reach into the heart of God , and so his attempt was in vain , but he raved and raged in nature , that is , in the seventh qualifying or fountain spirit of God. 77. But being the power of all the seven spirits stood in this One ; therefore also all the seven were kindled in the wrath , but yet only in the outward and comprehensible qualification or constitution . 78. For the Devill could not touch the heart , neither could he touch the innermost Birth or Geniture of the qualifying or fountain spirits ; for his Glory of the seven spirits was already mortified in the first flash of kindling , and was presently held captive and imprisoned in the first exit of the animated or soulish Spirit . 79. In this Hour King Lucifer prepared for himself , the Hell and eternal Perdition , which now standeth in the outermost qualifying or fountain spirit of the Nature of God , or in the outermost Birth or Geniture of this world . 80. But when Nature kindled it self thus horribly , then the house of joy came to be a house of trouble affliction and misery : for the astringent quality became kindled in its own House , which is a very hard cold and dark Being , like a cold hard frosty Winter , which only attracted the Salitter together , and dryed it up , so that it became rugged cold and sharp like Stones , wherein the heat was captivated imprisoned and also attracted together , and so formed or framed into a hard cold , dark Being . 81. When this was done , the Light in Nature was extinguish'd in the outermost Birth or Geniture also , and all became very dark perished and spoiled ; the water became very cold and thick , and staid here and there in the Clefts : this is the original of the Elementary Water on Earth . 82. For before the Times of the world the water was very Thin or rarified like Ayr , and then the life was generated therein also , which water is now so mortal corrupted perished and spoiled , and so rolleth and runneth to and fro . 83. The Gracious amiable and blessed Love , which rose up in the flash of the life , became a fierce and bitter venom or Poison , a very murtherous Denne , a Sting of Death : the Tone or Tune became like the hard knocking or Loud Rumbling of stones , and a house of Lamentation . 84. Briefly , all was a meer dark and miserable Being in the whole Circumference Extent or Dominion , in the outermost birth or Geniture of the Kingdom of Lucifer ▪ 85. But thou must not think , that Nature was thus corrupted and kindled even to the innermost ground , but only the outermost Birth or Geniture ; but the innermost , in which the seven qualifying or fountain spirits generate themselves ; retain'd its own Right to it self , being the kindled Devill could not reach into it . 86. But now the inner Birth or Geniture hath the Fanne or Casting-shovel in its Hand , and will one Day purge its floor , and give the Chaffe or husks to the Kingdom of Lucifer for Eternal food . 87. For if the Devil could have reach'd into the innermost Birth or Geniture , then instantly the whole Circumference Court or Extent of his Kingdome would have been the kindled burning Hell. 88. But now he must lye captivated and imprisoned in the outermost Birth or Geniture even till the last Judgment Day , which is at hand , and very near to be Expected . 89. But Lucifer hath kindled his qualifying or fountain spirits even in the innermost Birth or Geniture , and now his qualifying or fountain spirits generate an animated or soulish Devills spirit , which is an eternal Enemy of God. 90. For when God was angry in his outermost Birth or Geniture in Nature , then it was not his purposed determinate will , to be kindled , neither hath he effected that kindling : but he hath drawn the Salitter together , and thereby hath prepared an eternal Lodging for the Devil . 91. For he cannot be expell'd quite out away beyond God , into another Kingdom of Angels ; but a place must be reserved to him for a Habitation . 92. Neither would God presently give him the kindled Salitter for an eternal Habitation , for the internal Birth or Geniture of the spirits stood yet hidden therein . 93. For God intended to do somewhat else with it , and so King Lucifer should be kept a Prisoner , till another Angelical Hoast or Army , out of the same Salitter , should come in his stead ; which are Men. 94. Now come on ye Atturneys Lawyers and Advocates of Lucifer , maintain the Cause of your King now , and shew whether he hath done Right , in kindling of the wrath-fire in Nature : if not , then he must burn therein eternally , and your Lies against the Truth must burn with him . 95. These are the Seven kinds species forms or manners of Sin 's beginning and eternal Emnity against God. Now followeth briefly concerning the Four new little Sonnes of Lucifer , which he hath generated in himself in his corporeal Regiment : for which he was expell'd from his Place , and is become the Horriblest Devill . Of the First Sonne Pride . Now it may be asked : What moved Lucifer to this ? that he would needs be above God ? Answer . 96. Here thou must know , that without distinct from himself he had no impulse at all to his Pride , but his Beauty and brightnesse deceived him ; when he saw that he was the fairest and beautifullest Prince in Heaven , then he despised the friendly qualifying mixing Operating and generating of the Deity , and thought with himself that he would rule with his Princely power in the whole Deity , all must stoop and bow to him . 97. But when he found , that he could not effect it , then he kindled himself , intending to do it some other way , and so then , the Sonne of Light became a Sonne of Darknesse ; for he himself consumed the power of his sweet water , and made it to be a sowr stinck . Of the Second Sonne , * Covetousnesse . 98 , The second Will was Covetousnesse , which grew out of Pride , for Lucifer thought with himself , that he would reign over all Kingdoms , as a Sole God ; all should bow to him , he would form and frame all with his own power ; and besides also his beauty so deceived him , that he thought he would have all in his sole possession alone . 99. This Modern World should do well to speculate on this Pride and Covetousnesse , and to consider , How it is an Emnity against God , and that thereby they go headlong to the Devill , and there must have their Jawes and Throat open eternally to rob and devour , and yet find nothing but hellish Abomination . Of the Third Sonne * Envy . 100. This Sonne is the very † Gout of this world : for it taketh its original in the flash of Pride and Covetousnesse , and standeth on the Root of Life as pricking and bitter Gall. 101. This spirit also came at first from Pride , for Pride thought and said to it self , Surely thou art beautifull and mighty potent : and Covetousnesse thought , and said to it self , All must be Thine ; and Envy thought and said to it self , Thou must kill all with thy stinging , which is not obedient unto thee ; and thus it Stung at the other Gates of Angels , but all was in vain , for its power and might reach'd no further , then in the Extent of the place , out of which it was created . Of the Fourth Sonne * Wrath. 102. This Sonne is the very burning Hellish Fire , and taketh its original also from Pride . For when Lucifer with his hatefull and Odious Envy could not fill his Pride and Covetousnesse , then he kindled the Wrath-fire in himself , and roared therewith , into Gods Nature , as a fierce Lion , and from whence then arose the wrath of God and all Evil. 103. Of which much were to be written , but you will find it more apprehensibly , at the place concerning the Creation : For there are to be found living Testimonies Enough , so that none need doubt , whether the things be so or no. 104. Thus King Lucifer is the beginning of Sin , and the Sting of Death , and the kindling of Gods wrath , and the beginning of all Evill , a corruption perdition and destruction of this world , and whatever evill is done , there , he is the first Author and Causer thereof . 105. Also he is a murtherer and Father of Lies ; and a founder of Hell , a spoyler and corrupter and destroyer of all that is Good , and an eternal Enemy of God , and of all good Angels and Men ; against whom , I , and all men that think to be saved , must daily and hourly struggle and fight , as against the worst and Archest Enemy . The final Condemnation . 106. But being God hath accursed him as an eternal Enemy , and condemn'd him unto eternal Imprisonment , where he now seeth his hour-Glasse more and more plainly before his Eyes : And being his hellish Kingdom is revealed to me by the Spirit of God ; so I curse him also together with and amongst all holy Souls of Men , and renounce and defie him as an eternal Enemy , who hath often spoyled and Torn up my Vineyard . 107. Moreover I defie also all his † Lawyers and Helpers , and will with the Divine Grace from hence forth fully reveal his Kingdom ; and demonstratively prove , that God is a God of Love and Meeknesse , who willeth not the Evill , Psal. 5. 5. and who hath no pleasure in the perdition of any , but willeth that all men should be helped or saved , Ezek. 18. 23. & 33. 11. And then I will shew and prove also , that all Evill cometh from the Devil , 1 Tim. 2. 4 , and taketh its original from him . Of the final Fight and Expulsion of King Lucifer , together with all his Angels . 108. Now when this horrible Lucifer as a Tyrant , and raging spoiler of all that is Good , shewed himself thus terribly , as if he would kindle and destroy all , and bring all under his Jurisdiction ; then all the heavenly Hoasts and Armies were against him , and he also against them all , there now the fight began : for all stood most terribly , one party against another . 109. And the great Prince MICHAEL with his Legions fought against him , and the Devill with his Legions had not the victory ; but was driven from his place , as one vanquished , Apoc. 12. Now it may be Asked : What manner of fight was this ? how could could they fight one with another without weapons ? Answer . 110. The Spirit alone understandeth this Hidden secret ; which must fight Daily and Hourly with the Devill , the outward flesh cannot comprehend it ; also the Astral spirits in Man cannot understand it , neither is it comprehended by man at all , unlesse the animated or soulish spirit unite qualifie and operate with the innermost Birth or Geniture in Nature , in the Center , where the Light of God is set opposite against the Devills Kingdom , that is , in the Third Birth or Geniture in the Nature of this world . 111. When it uniteth qualifieth or operateth with God in this seat , then the animated or soulish spirit carrieth it into the Astrall : for the Astrall must in this Place fight hourly with the Devill . 112. For the Devill hath power in the outermost Birth or Geniture of Man , for his seat is there , the murtherous Denne of Perdition , and the House of misery and woe : wherein the Devill whetteth the Sting of Death , and through his animated or soulish spirit , he reacheth in into the Heart of Man in his outermost Birth or Geniture . 113. But when the Astrall Spirits are enlightned from the animated or soulish spirit , which in the Light uniteth with God , then they grow fervent and very Longing and desirous of the light : on the other side , the animated or soulish spirit of the Devil which ruleth in the outermost Birth or Geniture of Man , is very terrible and angry , and of a very contrary or opposite will. 114. And then there riseth up the striving or fighting fire in Man , just as it rose up in Heaven with Michael and Lucifer , and so the poor Soul comes to be miserably crushed stretched , tormented , and put upon the Wrack . 115. But if it get the victory with its piercing penetration ; then it bringeth its light and knowledge into the outermost Birth or Geniture of Man : for it presseth back with force through the seven Spirits of Nature which I call here the Astrall Spirits , and as an assessor governeth also in the councill of Reason . 116. And then man first knoweth what the Devill is , how much an Enemy he is to him , and how great his power is ; also how he must fight with him , very secretly every day hour and Moment . 117. Which thing Reason , or the outward Birth or Geniture of Man , without the experience of this fight or battle cannot comprehend : for the Third or outermost Birth or Geniture in Man , which is the carnal or fleshly Birth , and which man , through the first Fall in his Lust , hath raised and prepared for himself , is the Devils Castle or Fort of Prey or Robbery and dwelling house , wherein the Devill , as in a Bull-wa●● fighteth with the Soul ; and giveth it many a Hard thump upon its Breast , which goes to the very Heart . 118. Now this Birth of the Flesh , is not the Mansion House of the soul ; but in its strife it goeth in with its Light into the Divine power , and fighteth against the Murther of the Devil . 119. On the other side , the Devil with his Poison shooteth and darteth at the seven qualifying or fountain spirits , which generate the soul , intending to destroy and to kindle them , that thereby he may get the whole Body for his own propriety . 120. Now if the soul would fain bring its light and knowledge into the Humane Mind , then it must fight and strive hard and stoutly , and yet hath a very narrow passage to enter in at , it will be often knockt down by the Devill , but it must stand to it here , like a Champion in the battel . And if it now gets the Victory , then it hath conquered the Devill ; but if the Devil prevails and gets the better , then the soul is captivated . 121. But being the fleshly Birth or Geniture is not the soul 's own proper House , and that it cannot possesse it as an Inheritance , as the Devil doth , therefore the Fight and Battel lasteth so long , as the House of Flesh lasteth . 122. But if the House of Flesh be once destroyed , and that the Soul is not yet conquered or vanquished in its House , but is free and unimprisoned ; then the fight is ended , and the Devil must be gone from this spirit Eternally . 123. Therefore this is a very difficult Article to be understood ; nay it cannot be understood at all unlesse it be by experience in this fight : though I should write many Books thereof , yet thou wouldst understand nothing of it , unlesse thy spirit stand in such a Birth of Geniture , and that the knowledge be generated in thy self ; otherwise thou canst neither comprehend nor believe it . 124. But if thou comprehendest this , then also thou understandest the strife or the Fight , which the Angels held with the Devils : for the Angels have not Flesh nor Bones , no more have the Devills . 125. For their Bodily or Corporeal Birth standeth onely in the seven qualifying or fountain spirits , but the animated or soulish Birth in the Angels , uniteth mixeth or operateth with God ; but it is not so in the Devils . 126. Therfore thou must here know , that the Angels with their animated or soulish Birth , in which they qualifie and unite with God , have striven and fought in Gods power and Spirit against the kindled Devills , and turn'd them out from the Light of God , and driven them together into a Hole , that is , into a narrow Court Quarter or Compasse , like a Prison , which is the place or space in upon and above the Earth up to the Moon , who is a Goddesse of the Earthly Birth or Geniture . 127. So far reacheth their Extent now , till the Last Day , and then they will get a House in that Place , where the Earth now is and standeth , — [ That is , in the outermost Birth in the Darknesse , wherein they reach not the second Principle and source or fountain of the Light : ] — and this will be called the burning Hell. 128. Lord Lucifer , wait for it , and in the mean while take this for an assured Prophesie concerning it : for thou wilt get the kindled Salitter in the outermost Birth or Geniture , which thou thy self hast so prepared and fitted , to be thy Eternall House to dwell in . 129. But not in such a form as it now standeth , but all will be separated in the kindled wrath-fire , and the dark , hot , cold , rugged , hard , bitter , stinking relicks dregs or drosse , will be left thee for an eternal Inne and Lodging . 130. And thou wilt be such an Eternal Almighty God therein , as a Prisoner in a deep Prison or Dungeon ; where thou wilt neither attain nor see the Eternall light of God : But the kindled bitter wrath of God will be thy Grate Bolts and bounds , out of which thou canst never Get. The Seventeenth Chapter . Of the lamentable and miserable State and Condition of the Corrupt perished Nature , and Original of the four Elements , instead of the Holy Government of God. 1. ALthough God be an Eternal Almighty Regent or Governour , whom none can resist , yet Nature , in its kindling , hath now gotten a very monstrous strange government , such as was not , before the times of the wrath . 2. For the six qualifying or fountain spirits did generate the seventh Nature-spirit before the Times of the wrath , in the Place of this world ; very meekly and pleasantly , as is now done in heaven , and not so much as the least spark of Wrath or Anger did rise up therein . 3. Moreover , all was very Bright and light therein , neither was there need of any other Light ; but the fountain or well-spring of the Heart of God enlightned all , and was a light in all , which did shine every where all over incessantly without any obstacle : For Nature was very rarified and thin or Transparent , and all stood meerly in power , and was in a very pleasant lovely Temper . 4. But as soon as the fight began , in Nature , with the proud Devil ; then in the seventh Nature-spirit , in the Court Region or Extent of Lucifer , which is the place of this world , all gat another form and operation . 5. For Nature gat a Twofold source , and the outermost Birth or Geniture in Nature , was kindled in the wrath-fire , which † fire , now , is called the wrath of God , or the burning Hell. Note 6. Here is required , most Inward Sense or Perception to understand this ; for the place , where the Light is generated in the heart , only comprehendeth it , the outward Man doth not comprehend it at all . 7. But behold ! when Lucifer with his Hoast or Army stirred or awakened the wrath-fire in the Nature of God , so that God was moved to anger in Nature in the place of Lucifer ; then the outermost Birth or Geniture in Nature gat another quality , which was very Fierce , Astringent , Cold , Hot , Bit●●● ▪ and S●wr . 8. The moving or Boyling spirit , which before qualified or operated very meekly in Nature , that became in its outermost Birth or Geniture very elevating and terrible , which now in the outermost Birth is called the Wind , or the Element of Ayr , in regard of its elevation or expansion . 9. For when the seven spirits kindled themselves in their outermost Birth or Geniture , then they generated such a violent moving spirit ; and so the sweet water , which before the times of the wrath was very rarified and thin and incomprehensible , grew very thick and elevated and swelled , and the astringent quality grew very sharp and Cold-firie , or fierce-cold , for it got a strong attracting together , like Salt. 10. For the Salt-water or * Salt , which still to this Day is found in the Earth , hath its original and descent from the first kindling of the Astringent Quality : and so the Stones also have their beginning and descent from thence , as also the Earth . 11. For the astringent quality now , attracted the Salitter very strongly together , and dryed it , whence the bitter Earth is proceeded , but the Stones are from the Salitter , which at that Time stood in the power of the Tone or Tune . 12. For , as Nature with the working , wrestling , and rising up of its Birth or Geniture , stood in the time of the kindling , Just such a Matter attracted it self together . Now it may be Asked : How then is a comprehensible or palpable Sonne come to be out of an incomprehensible Mother ? Answer . 13. Thou hast a Similitude of this , in that the Earth and Stones are proceeded out of the incomprehensibility . 14. For behold the Deep between Heaven and Earth is also incomprehensible , and yet the Elementary Qualities at sometimes generate living comprehensible flesh , therein , as Grashoppers ▪ Flyes and Worms or creeping things . 15. Which is caused by the strong attracting together of the qualities , in which attracted Salitter , the life is suddenly generated ; For when the heat kindleth the astringent Quality , then the life riseth up , for the Bitter quality stirreth it self , which is the original of life . 16. So in like manner the Earth and Stones have their descent ; for when the Salitter kindled it self in Nature , then all became very rugged thick and dark , like a thick dark Mist or Cloud , which the astringent quality dryed up hard with its coldnesse . 17. But , being the Light in the outermost Birth was extinguished , the Heat also was captivated in the Comprehensibility or palpability , and could no more generate its Life : from thence Death did come into Nature , so that Nature or the corrupt Earth could no more help it , and thereupon another creation of Light must needs follow , or else the Earth would have been an Eternal undissolvable Death , but now the Earth generateth or bringeth forth fruit in the power and kindling of the created Light. Now one might ask : What is the condition then of this Two-fold Birth or Geniture ? Is God then extinguisht in the kindling of the wrath-fire , in the place of this world , so that nothing is there else but a meer wrath-fire ? or is the One onely God become a Twofold God ? Answer . 18. Thou canst not better comprehend apprehend or understand this then in and by thy own Body , which through the first fall of Adam with all its Birth or Geniture , fitnesse faculties and will , is become just such a House . 19. First , thou hast the Beastial Flesh , which is come to be so through the Lustfull longing Bit of the Apple : for it is the House of Corruption ; For , when Adam was made out of the corrupted Salitter of the Earth , that is , out of the Seed or * Masse or Lump , which the Creator extracted out of the corrupted Earth ; he was not then at first , such flesh ; else his Body had been created Mortall , but he had an Angelicall powerfull Body , in which , he should subsist Eternally , and should eat Angelical fruit , which did grow for him in Paradise before his fall ; before the LORD cursed the Earth . 20. But being the Seed , or Masse or Lump , out of which Adam was made , was somewhat infected with the corrupt disease or malady of the Devill , Adam therefore long'd after his Mother , that is , to eat of the fruit of the corrupted Earth , which then in its outward comprehensibility was become so Evil , and in the wrath-fire was become so hard palpable and comprehensible . 21. But being Adams spirit long'd after that fruit , which was , of the Quality of the corrupted Earth , therefore also Nature formed or framed such a Tree for him , as was like the corrupted Earth . 22. For Adam was the Heart in Nature , and therefore his animated or soulish spirit did help to Image fashion or frame this Tree , of which he would fain eat . 23. But when the Devill saw , that the Lust was in Adam , then he stung lustily and briskly at the Salitter in Adam , and infected the Salitter , out of which Adam was made , yet more and more . 24. And now then it was time , that the Creator should frame a wife for him , which afterward set the Sinne on work , and did eat of the evill or corrupt fruit : Else if Adam had eaten of the Tree , before the woman had been made out of him , then it would have been far worse then it is . 25. But being this requireth a high and deep Description , as also requireth much Room , therefore seek for it concerning the Fall of Adam , where you will find it largely described . So , now I return to the forementioned Similitude . 26. Now when Adam did eat of the fruit , which was Good and Evill , then he suddenly gat such a Body also : The fruit was corrupt or perished and palpable , as to this day all fruits now on Earth are , and so such a flesly and palpable or comprehensible Body Adam and Eve gat instantly . 27. But now the flesh is not the whole Man : for this flesh cannot comprehend or apprehend the Deity , else the flesh were not Mortal and corruptible , or fading and transitory ; for Christ saith , John 6. 63. † It is the Spirit that quickneth , the flesh profiteth nothing . 28. For this flesh cannot inherit the Kingdom of heaven neither , but is only a Seed which is sowen into the Earth , out of which will grow an impalpable or incomprehensible Body , such as the first was , before the Fall. But the Spirit is eternal life , which uniteth qualifieth or mixeth with God , and comprehendeth the internal Deity in Nature . 29. Now as Man in his outward Being is corrupted , and as to his fleshly Birth or Geniture , is in the wrath of God , and is moreover also an Enemy of God , and yet is but one Man , and not Two : and on the other side , in his spiritual Birth or Geniture he is a Child and Heir of God , which ruleth and liveth with God , and qualifieth mixeth or uniteth with the innermost Birth or Geniture of God : Thus also is the Place of this world come to be . 30. The outward comprehensibility or * Palpability in the whole Nature of this world , and of all things which are therein , standeth all in the wrath-fire of God : for it is become thus through the kindling of Nature ; and Lord Lucifer with his Angels , hath his dwelling now in the same outward Birth or Geniture which standeth in the wrath-fire . 31. But now the Deity is not separated from the outward Birth or Geniture , so , as if they were Two things in this world ; if so , Man could have no Hope , and then this world did not stand in the Power and Love of God. 32. But the Deity is in the outward Birth , hidden , and hath the Fanne or Casting shovel in its hand , and will one Day cast the chaffe and the kindled Salitter upon a Heap , and will draw away from it its inward Birth or Geniture , and give them to Lord Lucifer and his Crew of followers for an Eternal House . 33. In the mean while Lord Lucifer must lye captive and Imprisoned in the outermost Birth in the Nature of this world , in the kindled wrath-fire : and therein he hath great Power , and can reach into the Heart of all Creatures with his animated or soulish spirit in the outermost Birth or Geniture , which standeth in the wrath-fire . 34. Therefore the Soul of man must fight and strive continually with the Devill , for he still presents before it the Swine-Apples of Paradise , — [ That is , the fierce source of Malignity , wherewith the Soul is infected : ] — and invites it also to Bite thereof , that he thereby may also bring it into his Prison : 35. And if that will not succeed to his purpose , then he strikes many a hard blow at the stomack ready to choak it , and that man must continually lye under the Crosse , affliction , and misery , in this world . 36. For he hideth the Noble Grain of Mustard-feed , so that , Man doth not know himself : And then the world supposeth , that he is thus plagued and smitten of God , whereby the Devils Kingdom remaineth alwaies hidden and undiscovered . 37. But stay a little : thou hast given me also many a Blow , I have experimentall knowledge of thee , and here I will open thy Door to thee a little , that another also may see what thou art . The Eighteenth Chapter . Of the Creation of Heaven and Earth ; and of the first Day . 1. MOses writeth in his first Book as if he had been Present , and had beheld all with his Eyes ; but without doubt he received it in writing from his Forefathers : it may be , He might have well discerned somewhat more herein in the Spirit then his Forefathers . 2. But because at that time , when God created Heaven and Earth , there was yet no Man which saw it , therefore it may be concluded , that Adam before his Fall , while he was yet in the deep knowledge of God , did know it in the Spirit only . 3. But yet when he fell , and was set into the outward Birth or Geniture he knew it no more ; but had onely a Remembrance of it , as of a dark and secret Action or History , and so left it to his Posterity . 4. For it is manifest , that the first World before the Deluge or Flood , knew as little of the qualities and Birth or Geniture of God , as this last world wherein we now live : for the external fleshly Birth or Geniture could never apprehend or understand the Deity , otherwise somewhat more would have been written of it . 5. But being through the Divine Grace in this High Article , this Great Mystery hath been somewhat revealed to me , in my spirit according to the inward Man , which qualifieth mixeth and uniteth with the Deity , therefore I cannot forbear to describe it according to my Gifts : And I would have the Reader faithfully admonished , not to be offended at the Simplicity of the Author . 6. For I do it not out of a desire of Boasting and vain-glory , but in a humble information to the Reader , that thereby the works of God might be somewhat better known , and the Devils Kingdom revealed and laid open , being this present Modern world moveth and liveth in all malice wickednesse and Devillish vicious Blasphemies , that it might once see ; in what kind of power impulse or driving it liveth , and in what kind of Inne it taketh up its Lodging . 7. And try , whether I may happily with the entrusted Talent get gain of Usury , and not return it to my God and Creator again singly and empty , without improvement , like the lazie servant , who had stood idle in the vineyard of the Lord , and would require his wages without having laboured at all . 8. But if the Devil should raise Mockers and despisers , who would say ; It doth not become me to climb so high into the Deity , and to dive so deeply thereinto : 9. To all of them , I give this for an Answer : That I am not climbed up into the Deity , neither is it Possible for such a mean man , as I am , to do it ; but the Deity is climbed up into me , and from its Love are these things revealed to me , which otherwise I in my half-dead fleshly Birth or Geniture must needs have let alone altogether . 10. But being I have such an impulse upon me , I let him act and move in me , who knoweth and understandeth what it is , and whose pleasure it is that I should do it ; I poor man of Earth , Dust and Ashes , could not do it . But the spirit inviteth and Citeth all such mockers and despisers before the innermost Birth or Geniture of God in this world , to desist from their wickednesse and malice : If not , then they shall be spewed out as Hellish chaffe into the outermost Birth or Geniture in the wrath of God. Now Observe : 11. When God was now moved to Anger in the Third Birth or Geniture in the Court Quarters or Region of Lucifer , which was all the space and room or Extent of this world , then the light was extinguish'd in the third Birth or Geniture , and all became a Darknesse , and the Salitter in the third Birth or Geniture was rough , wild , hard , bitter , sowr , and in some parts stinking , Muddy and Brittle , all according to the Birth or Geniture of the qualifying or fountain spirits , then at that time working . 12. For in that place wherein the astringent quality was predominant , there the Salitter was attracted together and dryed , so that hard dry Stones came to be ▪ but in those places , where the astringent spirit , and the bitter were equally alike predominant , there sharp small Gravel and Sand came to be , for the raging bitter spirit brake the Salitter all to pieces . 13. But in those places , where the Tone together with the astringent spirit , were predominant in the water , there Copper , Iron , and such like rocky Oar of Minerals came to be , but where the water was predominant , together with all the spirits joyntly and equally ; there the wild Earth came to be , and the water was here and there like a cloud or vapour held captive in the Clefts and veins or spaces of the Rocks : for the astringent spirit , as the Father of corrupted Nature , held it captive with its sharp attracting together . 14. But the Bitter spirit is the chiefest cause of the black Earth , for through its fierce bitternesse the Salitter became kill'd in its outermost Birth or Geniture , from whence existed the wild or Barren Earth . 15. But the Heat in the astringent spirit chiefly helped to make the Hardnesse ; but where that came to be , there it generated the noblest and pretiousest Salitter in the Earth , as Gold , Silver , and Pretious Stones . 16. For when the shining Light by reason of the hard , dry and rough matter became extinguish'd , then it was together dryed up and incorporated in the Heat , which is the Father of the Light. Yet you must understand it , thus : 17. Viz. where the Hot spirit in the sweet water was predominant in Love ; there the astringent spirit attracted the matter together , and so thereby the noblest Oar of minerals and Pretious Stones were generated . 18. But concerning Pretious Stones , as Carbuncles , Rubies , Diamonds , Smaragds or Emerauds , Onixes and the like , which are of the best Sort , they have their Original where the flash of the light rose up in the Love. For that Flash becometh generated in the meeknesse , and is the Heart in the Center of the qualifying or fountain spirits ; therefore those Stones also are Meek , full of vertue , delightsome pleasant and lovely . Now it might be Asked : Why , Man in this world is so in love above all other things , with Gold , Silver , and Pretious Stones , and useth them for a † Defence or Protection , and the maintenance of his Body ? Answer . 19. Herein lyeth the Pith or kernel ; for Gold , Silver and Pretious Stones , and all bright Oars of Minerals , have their Original from the Light , which did shine before the Times of wrath in the outermost Birth or Geniture of Nature ; that is , in the seventh-Nature-spirit : And so now seeing every Man , is , as the whole House of this world is , therefore all his qualifying or fountain spirits love the kernel or the best thing that is in the corrupted Nature , and that they use for the defence protection and † maintenance of themselves . 20. But the innermost kernel , which is the Deity , that they can no where comprehend , for the wrath of the fire lyeth before it , as a strong * wall , and this wall must be broken down with a very strong storm or assault , if the Astrall spirits will see into it . But the Door standeth Open to the Animated or Soulish spirit , for it is withheld by Nothing , but is as God himself is in his innermost Birth or Geniture . Now then it might be asked : How shall I then understand my self in or according to the Threefold Birth or Geniture in Nature ? The Depth ! 21. Behold , the First innermost aud deepest Birth or Geniture standeth in the Center , and is the Heart of the Deity , which is generated by the qualifying or fountain spirits of God ; and this Birth or Geniture is the Light , which though it be generated out of the qualifying or fountain spirits ; yet no qualifying or fountain spirit of it self alone can comprehend it , but every qualifying or fountain spirit comprehendeth only its own instanding innate place or seat in the light , but all the seven spirits joyntly together comprehend the whole Light , for they are the Father of the Light. 22. Thus also the qualifying or fountain spirits of Man do not wholly comprehend the innermost Birth or Geniture of the Deity , which standeth in the light , but every qualifying or fountain spirit reacheth with its animated or soulish Birth or Geniture into the Heart of God , and uniteth qualifieth or mixeth in that Place therewith . 23. And that is the hidden Birth or Geniture in Nature , which no Man by his own Reason , wit , or capacity can comprehend ; but the Soul of that Man , which standeth in the Light of God onely comprehends it , and no other . The Second Birth or Geniture in Nature , are the seven Spirits of Nature . 24. This Birth or Geniture is more intelligible and comprehensible , but yet also only to the children of this Mysterie ; the Plow-man doth not understand it , though he seeth , smelleth , tasteth , heareth , feeleth it , yet he looks on it , but knoweth not how the Being thereof is . [ By this is meant or understood the corrupt Reason in its own wit ingenuity or capacity , without the Spirit of God : The Doctor as well as the Plow-man is here meant , the one is as blind concerning the Deity , as the other , and sometimes the Peasant or Plowman exceeds the Doctor in knowledge , if he cleave close to God : ] 25. Now these are the Spirits , wherein all things stand both in Heaven and in this world , and from these the third and outermost spirit is generated , wherein corruptibility standeth . 26. But * this Spirit , or this Birth hath seven kinds or species , viz. the Astringent , the Sweet , the Bitter , the Hot ; these four generate the comprehensibility in third Birth or Geniture . 27. The fifth Spirit is the Love , which existeth from the Light of the life , which generateth sensibility and Reason . 28. The sixth Spirit is the Tone , which generateth the sound and Joy , and is the spring or source rising up through all the spirits . 29. In this sixth Spirit now standeth the spirit of life , and the will , or Reason and Thoughts of all the Creatures ; and all Arts , Inventions , Formings and Imagings of all that which standeth in the Spirit in the incomprehensibility . 30. The seventh Spirit is Nature , in which standeth the corporeal Being of all six spirits , for the six spirits generate the seventh . In this spirit , standeth the corporeal being of Angels , Devils and Men , and is the Mother of all the six spirits , in which they generate themselves , and in which they also generate the light , which is the Heart of God. Of the Third Birth or Geniture . 31. Now the third Birth or Geniture is the comprehensibility or palpability of Nature , which was rarified and Transparent lovely pleasant and Bright , before the time of Gods wrath , so that the qualifying or fountain spirits could see through and through all . 32. There was neither Stone nor Earth therein , neither had it need of any such created or contracted Light , as now , but the light generated it self every where in the Center , and all stood in the Light. 33. But when King Lucifer was created , then he excited or awakened the wrath of God in this third Birth or Geniture ; for the Bodies of the Angels came to be Creatures in this Third Birth . 34. Now then seeing the Devils kindled their own Bodies , intending thereby to domineer over the whole Deity , therefore the Creator also in his wrath kindled this third spirit , or this third Birth or Geniture in Nature , and imprisoned the Devill therein , and made an eternal Lodging therein for him , that he might not be higher then the whole God. [ Understand , in the outward sources or Qualities : for , the outermost of all , is also the Innermost of all : ] 35. But seeing the Devils kindled themselves out of Pride wantonnesse and wilfulnesse , therefore they were quite thrust out from the Birth or Geniture of the Light , and they can neither lay hold of , or comprehend it , Eternally . 36. For the Light of their Heart , which qualified mixed or united with the heart of God , they have extinguisht that themselves , and instead thereof have generated a fierce , hot , astringent , bitter , and hard stinging Devillish Spirit . 37. But now thou must not think , that thereupon the whole Nature or Place of this world is become a meer bitter wrath of God. No ; here lyeth the Point : the wrath doth not comprehend the innermost Birth or Geniture in Nature , for the Love of God is yet hidden in the Center , in the whole place of this world , and so the House , which Lord Lucifer is to be in , is not fully separated , but there is still in all things of this world , both Love and wrath one in another , and they alwaies wrestle and strive one with another . 38. But the Devils cannot lay hold on the wrestling of the Light , but only on the wrestling of the Wrath , wherein they are Executioners or Hangmen , to execute the Justice or Law , which was pronounced in Gods wrath , against all wicked Men. 39. Neither ought any man to say , that he is generated in the wrath-fire of the totall corruption or perdition , out of Gods predestinate purpose . No : the corrupted Earth doth not stand , neither , in the totall wrath-fire of God , but only in its outward comprehensibility or palpability wherein it is so hard , dry and bitter . 40. Whereby every one may perceive , that this Poison and fiercenesse doth not belong to the Love of God , in which there is nothing but Meeknesse . 41. Yet I do not say this , as if every Man were Holy as he cometh from his mothers womb , but as the Tree is , so is its Fruit. Yet the Fault is not Gods , if a Mother beareth or bringeth forth a child of the Devil ; but the Parents wickednesse . 42. But if a wild twigg be planted in a Sweet Soyl , and be ingrafted with some other of a better and sweeter Kind , then there groweth a Mild Tree , though the twig were wild . For here all is possible ; as soon is the good changed into Evill , as the Evill into Good. 43. For every Man is free , and is as a God to himself ; he may change and alter himself in this life either into wrath or into light : such Cloaths or Garments as a man puts on , such is his ornament or lustre : and what manner of Body soever man soweth into the Earth , such a Body also groweth up from it , though in another form clarity and Brightnesse : yet all according to the quality of the Seed . 44. For if the Earth were quite forsaken of God , then it could never bring forth any Good Fruit , but meer bad and Evil Fruit. But being the Earth standeth yet in Gods Love , therefore his wrath will not burn therein Eternally , but the Love which hath overcome will spew out the wrath-fire . 45. And then will the burning Hell begin , when the Love and the wrath shall be separated . In this world the Love and the wrath is one in another in all creatures , and that which overcometh in the wrestling , inheriteth the House of or by Right , whether it be the Kingdom of Hell or of Heaven . 46. I do not speak so as if the Beasts in their Birth or Geniture , were to inherit the Kingdom of Heaven ; No ; for they are like the corrupted Earth , Evil and good ; but if they be sown again into their mother the Earth , then they are Earth . 47. But the Salitter in a good Beast shall not therefore be left to the Devil for a propriety , but will in the separated part , in the Nature of God , Eternally blossom — [ That is , their Figure will stand as a Shadow upon the holy Ground , in the wonders , viz. in the eternal Magia : ] — and bring forth other heavenly figures . But the Salitter of the Beast † of Gods wrath will in the wrath of God bear eternal Hellish Fruits . 48. For if the Earth be once kindled , then in the wrath , burneth the Fire ; and in the love , the Light : and then all will be separated , for the one cannot comprehend the other any more . 49. But in this Time every thing hath a Twofold source and quality ; whatsoever thou buildest and sowest here in the spirit , be it with words , works or Thoughts , that will be thy Eternal House . 50. Thus thou seest and understandest , out of what the Earth and Stones are come to be : but if that kindled Salitter should have continued to be thus in the whole Deep of this world , then the whole place thereof would have been a dark valley , for the Light was imprisoned together also with and in the Third Birth or Geniture . 51. Not that the Light of the Heart of God in its innermost Birth , is imprisoned ; No , but that Lustre and the shining thereof in the third Birth or Geniture was together incorporated or compacted in the outermost comprehensibility , and therefore it is that Men are in Love with all those things , which stand in that Salitter . 52. But being the whole Deep in the third Birth or Geniture was very dark in regard of the corrupted Salitter of the Earth and Stones , therefore the Deity could not endure it to be so , but created and compacted the Earth and Stones together as in one Lump , or as on a Heap . Concerning which , Moses writeth thus : Am Anfang schuff GOTT , At the Beginning , Created , GOD , Himmel ●nd Erden . Genesis 1. 1. Heaven and Earth . 53. These words must be considered exactly , † what they are . For the word ( Am ) conceiveth it self in the Heart , and goeth forth to the Lips , but there is captivated and goeth back again sounding , till it come to the place from whence it went forth . 54. And this signifieth now , that the † Sound went forth from the Heart of God , and encompassed the whole place or Extent of this world , but when * it was found to be Evil , then the Sound returned again into its own place . 55. The word or syllable ( An - ) thrusteth it self out from the Heart and presseth forth at the Mouth , and hath a long following † pressure ; but when it is spoken forth , then it closeth it self up in the midst or Center of its Seat with the * upper Gums , and is half without , and half within . 56. And this signifieth , that the Heart of God had a Loathing against the corruption , and so thrust away the corrupted Being from himself , but laid hold on it again in the midst or Center at the Heart . 57. And as the Tongue breaketh off or divideth the word or syllable , and keeps it half without , and half within : so the Heart of God would not wholly reject the kindled Salitter , but the malignity malice and malady of the Devill , and the other part should be re-edified or built again after this Time. 58. The word or syllable ( - fang ) goeth switfly from the heart out at the mouth , and is staid also by the hinder part of the Tongue , and the Gums ; and when it is let loose , it maketh another swift pressure from the Heart , out at the Mouth . 59. And this signifieth the suddain Rejection at the riddance and thrusting out of the Devils , together with the corrupted Salitter : for the strong and swift spirit thrusteth the breath strongly away from it , and retaineth the true Tone of the word , or the expression , with it at the hindermost Gumme , and that is , the true spirit of the word or syllable . 60. And this signifieth , that the corrupted fiercenesse is thrust out eternally from the light of God , but the inward spirit , which is loaden therewith against its will , shall be set again in its first House . 61. The last following pressure ( - ang ) signifieth , that the innermost spirits in the corruption are not altogether pure , and therefore they need a sweeping away , purging , or consuming of the wrath , in the fire , which will be done at the End of this Time. 62. The word ( Schuff ) conceiveth it self above and under the Tongue , and shutteth the Teeth in the upper and lower gummes , and so presseth it self close together , and being held together , and spoken forth again , then it openeth the Mouth again swiftly , like a Flash . 63. And this signifieth the astringent spirit 's strong driving together of the corrupted Salitter as a Lump on a Heap . 64. For the Teeth retain the word , letting the spirit go forth leisurely between the Teeth : And this signifieth , that the astringent quality holdeth the Earth and Stones firmly and fast together ; and yet for all that , letteth the spirits of the Earth spring up , grow and bear Blossoms out of the astringent spirit : which signifieth the Regeneration or Restitution of the spirits of the Earth . 65. But that the Mouth is swiftly opened again after the word is Ended , it signifieth concerning the Deep above the Earth ; that God the Lord will neverthelesse dwell there , and reserve his Regiment for himself , and hold the Devil as a Prisoner in the wrath-fire . 66. The word ( GOTT ) conceiveth it self in the midst or Center upon the Tongue , and is thrust thither out of the Heart , and leaveth the Mouth open , and stayeth sitting on its Royall Seat , and soundeth without and within : but when it is spoken forth , then it maketh another pressure between the upper ▪ Teeth and the Tongue . 67. And this signifieth ; that when God created Heaven and Earth , and all the Creatures , he neverthelesse remained in his Divine , Eternal , Almighty Seat , and never went away from it at all , and that HEE alone is ALL. The Last pressure , signifieth the sharpnesse of his spirit , whereby in a Moment he effecteth all in his whole Body . 68. The word ( Himmel ) conceiveth it self in the Heart , and is thrust forth to the Lips , there it is shut up , and the syllable ( - mel ) setteth the Lips open again , and is held on the middle of the Tongue , and so the Spirit goeth forth on both Sides of the Tongue out of the Mouth . 69. And this signifieth , that the innermost birth is become shut up from the outermost , by the horrible Sins , and is incomprehensible to the outward corrupted Birth or Geniture . 70. But being it is a word with a Twofold syllable , and that the second syllable - mel openeth the mouth again , it signifieth , that the Gates of the Deity are become opened again . 71. But that by the word or syllable - mel it is conceived again upon the Tongue , and held fast with the upper Gumms , and that in the mean while the spirit slippeth forth on both sides of the Tongue . 72. This signifieth , that God would again give to this corrupted Kingdome or Place in God , a King or Great Prince , who should open again the innermost Birth or Geniture of the clear and Bright Deity , and thereby the Holy Ghost should go forth on both sides , that is , out of the innermost Depth of the Father and of the Sonne , and should go forth again into this world , and should new regenerate this world again , through the New King. 73. The word , und , conceiveth it self in the Heart , and is staid and compacted or incorporated by the Tongue on the upper Gummes ; but when it is let loose , it maketh another pressure from the Heart , out at the Mouth . 74. Now this signifieth the difference or distinction between the Holy and the Earthly Birth or Geniture . This syllable cometh indeed from the Heart , but is staid by the Tongue on the upper Gummes , so that one cannot yet perceive what kind of word it is : And this signifieth , that the earthly and corrupt Birth or Geniture , cannot lay hold on , or apprehend the innnermost Birth or Geniture , but is foolish and silly † . 75. The last pressure from the Heart , signifieth , that * it will indeed qualifie mix or unite with the innermost Birth or Geniture in its sensibility perception or Thoughts , but cannot apprehend it in its Reason : therefore this syllable or word alone by it self is Dumb , and hath no signification or understanding in it alone , but is used onely for distinction sake , with some other word . 76. The word Erden , is thrust forth from the Heart , and is conceived on the hinder part upon the Tongue at the hinder Gummes , and trembleth : the Tongue is used about the first syllable Er - yet not steadily , but it † recoiles inward at the neather gummes , and croucheth as it were before an enemy trembling . 77. The other syllable - den , is conceived by the Tongue and the upper Gumms , and leaveth the Mouth open , and the spirit of formation goeth forth at the Nostrills , and will not go forth together in this word out at the Mouth ; and though it carrieth forth somewhat indeed along with it , yet the true Tone or Noise of the true spirit goeth onely forth through or at the Nostrils , or Organ of Smelling . This is a great Mysterie : 78. The word or syllable Er - signifieth the kindled astringent and bitter quality , the earnest severe wrath of God , which trembleth at the hinder part of the Gummes , before which the Tongue is as it were afraid , and croucheth at the neather gums , and flieth as it were from an Enemy . 79. The word or syllable , den , conceiveth it self on the Tongue again , and the spirit attracteth the power and vertue out of the word , and therewith goeth forth another way at the Nostrills , and so goeth therewith up into or towards the Brain before the Royal Seat. And this signifieth , that the outermost Salitter of the Earth is eternally rejected from Gods Light and Holinesse . 80. But , that the Spirit layeth hold on the power and vertue of the word , and goeth another way through the Nostrills into the Brain before the Throne of the Senses or Thoughts ; it signifieth , that God will extract the Heart of the Earth from the wrath of wickednesse , and use it to his eternal Royal Praise . Observe . 81. He will extract from the Earth the Kernel , and the Best or the Good Spirit , and will Regenerate it anew , to his honour and Glory . 82. Here , O Man , consider thy self well , and mind , What manner of seed thou sowest into the Earth , the very same will spring up , and bear Blossoms and fruit for ever , either in the Love or in the Wrath. 83. But when the good shall be separated from the Evil , then thou wilt live in that part , which thou hast laboured for , here , be it either in Heaven or in Hell-fire . 84. In † what soever thou endeavourest , Labourest and actest here , into that thy Soul goeth , when thou Dyest . 85. Or dost thou think , that my spirit hath suck'd this which I have set down here out of the corrupted Earth , or out of an Old Felt Hatt , or Old Shoe ? 86. Truly no ; for the spirit at this Time of my description and setting it down did unite and qualifie or mix with the deepest Birth or Geniture of God ; in that , I have received my knowledge , and from thence it is sucked , not in great Earthly Joy , but in the anxious Birth or Geniture , perplexity and Trouble . 87. For what I did hereupon undergo suffer and endure from the Devill and the Hellish quality , which as well doth rule in my outward Man , as in all Men whatsoever : this thou canst not apprehend , unlesse thou also Dancest in this Round . 88. Had not our Philosophers and Doctors alwaies plaid upon the Fiddle of Pride , but on the Musicall Instrument of the Prophets and Apostles , there would have been far another knowledge and Philosophy in the world . 89. Concerning which in regard of my imbecillity , want of Literature or Learning and study , as also the slownesse and dullnesse of my Tongue , I am very insufficient , but not so slender in the knowledge : Only I cannot deliver it in profound Language and the Ornament of Eloquence , but I rest contented with my gift I have received , and am a Philosopher among the Simple . Concerning the Creation of the Light in this world . 90. Here shut the Eyes of thy Flesh , a little , for here they will profit thee nothing , being they are blind and dead ; and open the Eyes of thy spirit , and then I will rightly shew thee , the Creation of God. Observe : 91. When God had driven the corrupted Salitter of Earth and Stones , which had generated it self in the outermost Birth , by the kindling , together on a Heap as in a Lump , then , for that cause , the third Birth or Geniture in Nature in the Deep , above the Earth , was not pure and Bright , because the wrath of God did yet burn therein . 92. And though the innermost Birth or Geniture was light and Bright , yet the outermost , which stood in the wrath-fire , could not comprehend it , but was altogether dark . 93. For Moses writeth , in Genesis 1. Und es war Finster auff der Tieffe : And it was Dark on the Deep : The word ( auff ) on , signifieth the outermost Birth or Geniture , and the word ( in ) signifieth the innermost Birth or Geniture . 94. But if the innermost Birth had been dark , then the wrath of God had rested in this world Eternally , and it would never have been Light : but the wrath hath not thus touched or reached the Heart of God. 95. Therefore He is a sweet , friendly , Bounteous , Good , Meek , Pure and Mercifull God , according to his Heart in the innermost Birth or Geniture in the place of this world , and still continueth to be so : and his meek Love presseth forth from his Heart into the outermost Birth or Geniture of the wrath , and quencheth the same , and therefore Sprach Er , he said , Er werde Licht . Let there be Light. Here observe the sense in the Highest Depth ! 96. The word ( Sprach ) or said , is spoken after the manner of Men : Ye Philosophers , open your Eyes , I will in my simplicity teach you , the [ Sprach Gottes ] the Speech Speaking or Language of God , as , when he saith a thing ; and indeed , it must be so . 97. The word , Sprach ▪ conceiveth itself between the Teeth , for they bite or joyn close together , and the spirit hisseth forth through the Teeth , and the Tongue boweth or bendeth in the middle , and setteth its forepoint , as if it did listen after the hissing , and were afraid . 98. But when the spirit conceiveth the word , that shuts the Mouth , and conceiveth it at the hinder gums upon the Tongue in the hole or hollownesse , in the bitter and astringent Quality . 99. And there the Tongue is terrified , trembleth and croucheth to the neather Gums , and then the spirit cometh forth from the Heart , and closeth the word , which conceiveth it self at the hinder Gums in the astringent and bitter quality , in the wrath ; and goeth forth mightily and strongly through the fiercenesse , as a King and Prince , and also openeth the mouth , and ruleth with a strong spirit from the heart through the whole Mouth within , and also without the Mouth , and maketh a mighty and long syllable , as a spirit which hath broken the wrath . 100. Against which the wrath with its snarling in the astringent and bitter Quality at the hinder gums in the hollow on the Tongue struggleth ; and keeps its right to it self , and keepeth its seat in its Place , and lets the meek spirit come forth from the heart , through it , and thundreth with its snarling after it , and so helps to form or frame the word , yet with its thundring cannot get away from it seat , but abideth in its hollow Hole , as a Captive Prisoner , and looketh terribly . This is a great Mysterie , 101. Here observe the sense and meaning , if thou apprehendest it , then thou understandest the Deity a right , if not , then thou art yet blind in the Spirit . 102. Judge not , else here thou runnest counter against a strong Gate , and wilt be imprison'd : if the wrath-fire catcheth thee , then thou wilt remain eternally therein . 103. Thou Child of Man : Behold now , how great a Gate of Heaven , of Hell , and of the Earth , as also of the whole Deity , the spirit openeth to thee . 104. Thou shouldest not think , that God at that time did speak in that way as Men do , and that it was but a weak impotent word , like Mans word . 105. Indeed Mans word conceiveth it self just in such a form , manner , proportion , quality , and correspondency ; onely the half dead Man doth not understand it : And this understanding is very noble dear and pretious , for it is generated onely in the knowledge of the Holy Ghost . 106. But Gods Word , which He spake then in power , hath encompassed Heaven and Earth , and the heaven of heavens ; yes , and the whole Deity also . 107. But it frameth ann conceiveth it self first between the Teeth closed or clapp'd together , and hisseth , which signifieth , that the Holy Ghost at the beginning of the Creation went through the firmly closed wall of the Third and outermost Birth or Geniture , which standeth in the wrath-fire in this world . 108. For it is written , And it was dark on the Deep , and the Spirit of God moved on the water . The Deep signifieth the innermost Birth or Geniture ; and the darknesse signifieth the outermost corrupt Birth or Geniture , in which the wrath burned . The water signifieth the allaying or Mitigation of the spirit . 109. But that the spirit doth hisse through the Teeth , it signifieth , that the spirit is gone forth from the heart of God through the wrath : but , that the Teeth remain closed together , whilest the spirit hisseth , and do not open themselves , it signifieth , that the wrath hath not comprehended or reached the Holy Ghost . 110. But that the Tongue doth crouch towards the neather gums , and is sharp at the point , and will not be used about the hissing ; it signifieth , that the outward Birth or Geniture , together with all the Creatures which are therein , † cannot comprehend or reach to apprehend the holy Spirit , which goeth forth out of the innermost Birth or Geniture out from the Heart of God , neither can they hinder him by their power . 111. For he goeth and penetrateth through all shut or closed Doors , Closets and Births , and needs no Opening of them ; as the Teeth cannot stay or hinder the spirit or breath from going or passing through them . 112. But that the Lips stand open , when it is come hissing through the Teeth , it signifieth , that * he with his going forth out of the Heart of God , in the Creation of this world , hath opened again the Gates of heaven , and is gone through the Gates of Gods wrath , and hath left the wrath of God strongly shut and bolted up , and hath left the Devil his eternal kindled wrath-house close locked up , out of which he cannot come Eternally . 113. It further signifieth , that the Holy Ghost in like manner hath an open Gate in the wrath-house of this world , where he may drive and perform his work , incomprehensibly as to the Gates of Hell , and where he gathereth or congregateth a holy Seed to his eternal Praise , against or without the will of the strong fast shut hellish Gates , and altogether incomprehensibly as to them . 114. But as the spirit effecteth his going forth , and his conceived or intended will , through the Teeth , and yet the Teeth do not stir ; nor can comprehend the will of the spirit : so the Holy Ghost also , without the apprehension or comprehension , either , of the Devill or of the wrath of God , buildeth or erecteth continually a holy Seed and Temple in the house of this world . 115. But that the whole word Sprach [ said ] formeth or conceiveth it self at the hinder gummes on the Tongue in the hollow hole in the Center of the astringent and bitter quality , and snarleth ; it signifieth , that God hath conceived or framed the place of this world at the heart in the midst or Center of it , and hath built to himself again a house to his praise , against all the grumbling murmuring and snarling of the Devill ; in which he ruleth with his Holy Ghost . 116. And as the spirit goeth forth from the heart through the grumbling murmuring and snarling of the bitter and astringent quality very strongly and powerfully , and with its going forth ruleth in the astringent and bitter quality , incomprehensibly as to the astringent and bitter quality as a potent King : so also the Spirit of God ruleth in the outermost Birt● or Geniture of this world ( in the wrath-house ) mightily , and generateth to himself a Temple therein incomprehensibly as to the wrath-house . 117. But that the astringent and bitter spirit doth so grumble and murmur , when the spirit from the Heart goeth through its House , and ruleth powerfully : it signifieth , that the wrath of God , together with the Devils , are in the house of this world , set in opposition to the Love , so that both these , all the time of this world , must fight and strive one against the other , as two Armies in the Field ; from whence also wars and fightings among Men , and among Beasts , and All Creatures have their Original . 118. But , that the astringent and bitter quality conceive themselves together with the word , and unite and agree one with another , and yet the spirit of the Heart onely speaketh forth the word at the Mouth : it signifieth , that all Creatures , which were onely produced and put forth by the word , viz. the Beasts , Fowls , Fishes , Worms , Trees , Leaves , Herbs and Gr●sse , were formed from the whole Body , being Good and Evill . 119. And that , in all these , there would stand both the angry and corrupt quality , and also the love of God ; and yet all would be driven on by the spirit of Love , though those two would disturb , rub , plague , squeeze and vex one another . Note 120. Whereby then , in many a Creature the wrath-fire would be so very hard kindled , that the Body together with the spirit , will afford and produce an Eternal wrath - Salitter in Hell. 121. For , the spirit , which is generated in the Heart , must in its Body walk through the midst or Center of the Hellish Gates , and may very easily be kindled , they are as wood and fire , which will burn , if thou pourest no water in among them . 122. O man , thou wert not created together with and as the Beasts , by the word , from Good and Evill ; and if thou hadst not eaten of good and Evil , then the Wrath-fire would not have been in thee , but by that means thou hast also gotten a bestial Body : It is done , The Love of God take pity , and have Mercy in that behalf . 123. But , that after the conceiving and compa●●ing of the word together in the astringent quality at the hinder gums upon the Tongue , the Mouth openeth it self wide , and the compacted and united spirit goeth forth together at the Mouth , which Spirit is generated both ou● of the Heart , and also out of the astringent and bitter quality : it signifieth , that the creatures would live in great anguish and adversity , and would not be able to generate through one Body , but through Two. 124. For the Astringent and bitter quality receives the power from the spirit out of the Heart , and infecteth or affecteth it self therewith : And therefore is Nature now become too weak in the spirit of the heart , and is not able to elevate its own innermost Birth of the Heart , and for that cause Nature hath brought forth a Male and a Female . 125. Thus it denoteth also the Evil and Good will , in the whole or universall Nature , and in all the Creatures ; that there would be a continuall wrestling fighting and destroying , from whence this world is rightly called a valley of Misery , full of Crosses , Persecutions , Toyles and Labours . For when the spirit of Creation entred into the midst and interposed its power , it was fain to make and for● the Creation in the midst or center of the Kingdom of Hell. 126. And now seeing the outermost Birth or Geniture in Nature , is Two-fold , that is , both Evill and Good , therefore it is that there is a perpetual tormenting , squeezing , lamenting and howling ; and the Creatures in this life are subject to torments , and afflictions , so that this Evill World is justly call'd a murtherous Denne of the Devill . 127. But , that the astringent and bitter spirit sitteth still in its seat at the hinder gums on the Tongue , and thrusteth forth the word at the Mouth , and yet cannot get away from thence ; it signifieth , that the Devil and the wrath of God would indeed be domineering in all the Creatures , yet should not have full power in them , but must stay in Prison , and there would belch forth or blow into all the creatures , and plague them , but should not overcome them , unlesse the Creatures themselves are minded to tarry there , in that place : or love to live in the qualities , and be of the conditions of the Devill , and wrath of God ▪ 128. Just as the Meek spirit of the Heart goeth througb the astringent and bitter quality , and overcometh it ; and though it be indeed infected with the astringent and bitter spirit , yet it teareth and breaketh thorough , as a Conquerour : but if it should wilfully sit still in the hollow hole in the astringent and bitter spirit , and suffer it self to be taken captive , and would not fight , then the fault were its own . 129. And thus it is also with those Creatures , which will continually sowe and reap , in the Hellish fire , especially that man , who liveth in a continual desire of Pride , Covetousnesse , Envy and Wrath , and will at no time fight and strive against them with the spirit and fire of Love ; such a one himself pulleth the wrath of God , and the burning hellish fire , upon his Body and Soul. 130. But , that the Tongue doth crouch so much towards the neather gums when the word goeth forth , it signifieth and denoteth the animated or soulish spirit of the Creatures , especially of Man. 131. The word , which conceiveth it self at the upper Gums , and which qualifieth or uniteth with the astringent and bitter spirit , signifieth the seven spirits of Nature , or the Astrall Birth or Geniture , in which the Devill ruleth , and the Holy Ghost opposeth him therein , and overcometh the Devill . 132. But the Tongue signifieth the Soul , which is generated from the seven spirits of Nature , and is their Sonne : and so now when the seven spirits will , then the Tongue must stirre , and must perform their demands . 133. If the Astrall spirits would not prove false , and would not wooe the Devill to commit adultery with him , then they would hide the animated or soulish spirit , and hold it fast in their Bands as a Treasure , when they fight with the Devill : Just as they hide and cover the Tongue ; when they wrestle with the astringent and bitter quality ; as their best Jewel . 134. Thus you have a short and real Introduction concerning the word , which God hath spoken ; rightly described in the knowledge of the Spirit faithfully imparted according to my Gifts , and the Talent , I am entrusted with . Now it may be Asked : What then is it that God Spake , when He said ; Let there be light , and there was Light ? The Depth . 135. The Light went forth from the innermost Birth or Geniture , and kindled it self in the outermost . Note It gave again to the outermost , a natural peculiar Light of its own . 136. Thou must not think , that the Light of the Sun and of Nature is the Heart of God , which shineth in secret . No ; thou oughtest not to worship the Light of Nature , it is not the Heart of God , but it is a Kindled Light in Nature ; whose Power and Heart standeth in the unctuosity or fatnesse of the sweet water , and of all the other spirits in the third Birth or Geniture ; and is not called God. 137. And though it be generated in God and from God , yet it is but the instrument of his handy-work which cannot apprehend and reach back again to the clear Deity in the deepest Birth or Geniture , as the flesh cannot apprehend or reach the Soul. 138. But it must not so be understood , as if the Deity were separated from Nature ; no , but the are as Body and Soul : Nature is the Body , and the Heart of God is the Soul. Now a Man might Ask : What kind of Light then was it , which was kindled ; was it the Sun and Stars ? Answer . 139. No : the Sun and Stars were first created but on the Fourth Day , out of that very Light : there was a Light arisen in the seven spirits of Nature , which had no peculiar distinct seat or place , but did shine every where all over , but was not bright like the Sun , but like an azure Blew and Light , according to the kind and manner of the qualifying or fountain spirits ; till afterwards the right Creation and kindling of the fire in the water in the astringent spirit , followed , viz. the Sun. The Nineteenth Chapter . Concerning the Created Heaven , and the form of the Earth and of the Water , as also concerning Light and Darknesse . Concerning Heaven . 1. THe true Heaven , which is our own proper humane Heaven , into which the Soul goeth when it parteth from the Body , and into which Christ our King is entred ; and from whence it was that he came from his Father , and was born , and became Man in the Body or Womb of the Virgin Mary ; hath hitherto been close hidden from the children of men , and they have had many Opinions about it . 2. Also the learned have scuffled about it with many strange scurrilous writings , falling one upon another in calumnious and disgraceful terms , whereby the holy Name of God hath been reproached , his Members wounded , his Temple destroyed , and the holy Heaven profaned with their calumniating and malitious Enmity . 3. Men have alwaies been of the Opinion , that Heaven is many hundred , nay many thousand Miles distant from the face of the Earth , and that God dwelleth onely in that Heaven . 4. Some † Naturalists or Artists have undertaken to measure that height and distance , and have produced many strange and monstrous devices . Indeed , before this my knowledge and Revelation of God , I held that onely , to be the true Heaven , which , in a round Circumference and sphear , very azure of a Light Blew colour , Extends it self above the Stars , supposing that God had therein his peculiar Being , and did rule onely in the power of his holy Spirit in this world . 5. But when this had given me many a hard blow and repulse , doubtlesse from * the Spirit , which had a great Longing yerning towards me , at last I fell into a very deep Melancholy and heavy sadnesse , when I beheld and contemplated the great Deep of this world , also the Sun and Stars , the Clouds , Rain and Snow , and considered in my spirit the whole Creation of this world . 6. Wherein then I found to be in all things , Evil and Good , Love and Anger ; in the inanimate creatures , viz. in Wood , Stones , Earth , and the Elements , as also in Men and Beasts . 7. Moreover , I considered the little spark of light , Man , what he should be Esteemed for , with God in comparison of this great work and fabrick of Heaven and Earth ? 8. But finding that in all things there was Evill and Good , as well in the Elements as in the Creatures , and that it went as well in this world with the wicked , as with the vertuous honest and Godly , also that the Barbarous People had the best Countries in their possession , and that they had more Prosperity in their wayes , then the vertuous honest and Godly had . 9. I was thereupon very Melancholy perplexed and exceedingly troubled , no Scripture could Comfort or satisfie me , though I was very well acquainted with it , and versed therein ; at which time the Devil would by no means stand Idle , but was often beating into me , many Heathenish Thoughts , which I will here be silent in . 10. But when in this affliction and trouble I elevated my spirit , which , then I understood very little or nothing at all what it was , I earnestly raised it up into God , as with a great storm or onset , wrapping up my whole Heart and Mind , as also all my Thoughts and whole will and resolution , incessantly to wrestle with the Love and Mercy of God , and not to give over , unlesse he blessed me , that is , unlesse he enlightened me with his holy Spirit , whereby I might understand his will , and be rid of my sadnesse . And then the spirit did break thorough . 11. But when , in my resolved zeal , I gave so hard an assault storm and onset upon God , and upon all the Gates of Hell , as if I had had more reserves of vertue and power ready , with a resolution to hazard my life upon it , which assuredly were not in my ability , without the assistance of the Spirit of God ; suddenly after some violent Storms made , my spirit did break thorough the Gates of Hell , even into the innermost Birth or Geniture of the Deity , and there I was embraced with Love , as a Bridegroom embraceth his dearly beloved Bride . 12. But the greatnesse of the triumphing that was in the spirit , I cannot expresse either in speaking or writing : neither can it be compared with any thing , but with that , wherein the life is generated in the midst of Death , and it is like the Resurrection from the Dead . 13. In this light my spirit suddenly saw through all , and in and by all the Creatures even in Herbs and Grasse it knew God , Who he is , and How he is , and What his will is : and suddenly in that light my will was set on by a Mighty impulse , to describe the Beeing of God. 14. But because I could not presently apprehend the deepest Births of God in their Beeing , and comprehend them in my Reason , there passed almost Twelve years , before the exact understanding thereof was given me . 15. And it was with me as with a young Tree , which is planted in the Ground , and at first is young and tender , and flourishing to the Eye , especially if it comes on lustily in its growing : But doth not bear fruit presently ; and though it blossometh , they fall off ; also many a cold wind , frost and snow , puffe upon it , before it comes to any growth , and bearing of Fruit. 16. So also it went with this spirit : the first fire was but a Seed , and not a constant lasting Light : since that time many a cold wind blew upon it : but the Will never extinguished . 17. This Tree was also often tempted to try whether it would bear Fruit , and shew it self with Blossoms ; but the Blossoms were struck off till this very time , wherein it standeth in its first Fruit in the growth or vegetation . 17. From this Light now it is , that I have my knowledge , as also my will impulse and driving , and therefore I will set down this knowledge in writing according to my Gift , and let God work his will ; and though I should Irritate or enrage the whole world , the Devill , and all the Gates of Hell , I will look on and wait what the LORD intendeth with it . 18. For I am too too weak to know his Purpose ; and though the spirit affordeth in the Light to be known some things , which are to come , yet , according to the outward man I am too weak to comprehend the same . 19. But the animated or soulish spirit , which qualifieth or uniteth with God , that comprehends it well , but the bestial Body attains onely a Glimpse thereof , Just as if it lightned : for this is the posture of the innermost Birth or Geniture of the soul , when it teareth through the outermost Birth or Geniture in the elevation of the Holy Ghost , and so breaketh through the Gates of Hell ; but the outermost Birth presently shuts again : for the wrath of God bolteth up the firmament , and holds it captive in its Power . 20. And then the knowledge of the outward Man is gone , and he walketh up and down in an afflicted and anxious Birth or Geniture , as a woman with child , who is in her travel , and would alwaies fain bring forth her child , but cannot , and is full of Throes . 21. Thus it goeth also with the bestial Body , when it hath once tasted of the sweetnesse of God , then it continually hungreth and thirsteth after it : But the Devil in the power of Gods wrath opposeth exceedingly , and so a Man in such a course must continually stand in an anxious Birth or Geniture , and so there is nothing but fighting and warring in his Births or Genitures . 22. I write not this for mine own glory , but for a comfort to the Reader , so that if perhaps he be minded to walk with me upon my Narrow Bridge , he should not suddenly be discouraged dismayed and distrustfull , when the Gates of Hell and Gods wrath meet him , and present themselves before him . 23. When we shall come together over this narrow Bridge of the fleshly Birth or Geniture , to be in yonder green Medow , to which the wrath of God doth not reach or come , then we shall be fully requited for all our damages and hurts we have sustained : though indeed at present the world doth account us for fooles , and we must suffer the Devill in the power of Gods wrath , to Domineer , Rush and roar over us : It should not trouble us , for it will be more excellent Reputation to us in the other life , then if in this Life we had worn a Royal Crown : and there is so very short a time to get thither , that it is not worth the being called a Time. Now Observe : 24. If thou fixest thy Thoughts concerning Heaven , and wouldst fain conceive in the Mind What it is , and Where it is , and How it is ; thou needest not to swing or cast thy Thoughts many thousand Miles off , for , that Place or that Heaven is not thy Heaven . 25. And though indeed that is united with thy Heaven , as one Body , and so together is But the One Body of God , yet thou art not in that very place , which is become a Creature aloft many hundred thousand Miles off , but thou art in the Heaven of this world , which containeth also in it just such a Deep , as is not of any Humane Number , [ or is Circumscriptive ] . 26. For , the true Heaven is every where , even in that very Place where thou standest and goest , and so when thy spirit apprehendeth the innermost Birth or Geniture of God , and presseth in through the astral and fleshly geniture , then it is clearly in Heaven . 27. But that there is assuredly a pure glorious Heaven in all the three Births or Genitures aloft above the Deep of this world , in which Gods Being together with that of the holy Angels riseth or springeth up , very purely , brightly beautiously and joyfully , is undeniable and he is not born of God that denyeth it . But thou must know , 28. That the place of this world with its innermost Birth or Geniture uniteth or qualifieth with the Heaven aloft above us , and so there is one Heart , one Being , one Will , one God , All in All. 29. But that the place of this world , is not called Heaven , and that there is a firmament or fast inclosure between the upper Heaven above us ; it hath this understanding or meaning , as followeth . 30. The upper Heaven compriseth the two Kingdoms , that of Michael and that of Uriel , and of all the holy Angels , which are not fallen with Lucifer , and that Heaven continueth as it was from Eternity , before the Angels were created . 31. The Other Heaven is this world , in which Lucifer was a King , who kindled the outermost Birth or Geniture in Nature , and that now is the wrath of God , and cannot be called God or Heaven , but Perdition . 32. Therefore the upper Heaven includeth it self up so far in its outermost Birth or Geniture , and reacheth so far as the wrath of God reacheth , and so far as the Government or Dominion of Lucifer hath reached , for the corrupted or perished Birth or Geniture cannot comprehend the Pure . 33. That is , the outermost Birth or Geniture of this world cannot comprehend the outermost Birth or Geniture of Heaven aloft above this world , for they are one to the other as the Life and the Death , or as a Man and a Stone are one to the other . 34. And therefore there is a strong firmament or inclosure between the outermost Birth or Geniture of the upper Heaven , and that of this world : for the firmament between them is Death , which ruleth and reigneth every where in the outermost birth in this world , and this world is so bolted up therewith , that the outermost Birth of the upper Heaven cannot come into the outermost Birth of this world , there is a great Cliff or Gulph between them . And therefore in our outermost Birth or Geniture we cannot see the Angels , neither can the Angels dwell with us in the outermost Birth of this world , but in the innermost they dwell with us . 36. And so when we fight with the Devill , they keep off his Blowes in the innermost Birth , and are the Defence and Protection of the holy Soul. 37. Therefore we can neither see nor comprehend the holy Angels : for the outermost Birth of their Body is incomprehensible to the outermost Birth or Geniture of this world . 38. The second Birth of this world standeth in the life , for it is the Astral Birth , out of which is generated the third and holy Birth or Geniture , and therein Love and wrath strive one with the other . 39. For the second Birth standeth in the seven qualifying or fountain spirits of this world , and is in all places , and in all the Creatures , as also in Man : But the Holy Ghost also ruleth and reigneth in the second birth , and helpeth to generate the third holy Birth or Geniture . 40. But this third Birth or Geniture is the clear and holy Heaven , which qualifieth or uniteth with the Heart of God without distinct and above all Heavens , as one Heart ; also they are the one Heart , which holdeth and beareth up or sustaineth the place of this world , and holdeth the Devil Captive in the outermost birth in the Anger fire , as an Almighty incomprehensible God. 41. And out of this Heart , JESVS CHRIST the Sonne of God , in the Womb or Body of the Virgin Mary , went into all the three Births or Genitures , and assumed them really , that He might through and with his innermost Birth or Geniture , take the Devill Death and Hell Captive in the outermost Birth , and overcome the wrath of God as a King and Victorious Prince ; and in the power of his Geniture or Birth in the flesh , presse thorough all Men. 42. And so by this entring of the innermost Birth of the Heart of the Heaven of this world , into the Astrall and outermost , is JESUS CHRIST the Sonne of God and of Mary , become the Lord and King of this our Heaven and Earth , who ruleth and reigneth in all the three Births or Genitures over Sin , the Devil , Death , and Hell , and so we with him , presse through the sinful corrupted and outermost dead Birth or Geniture of the flesh , through Death and the wrath of God into our Heaven . 43. In this Heaven now sitteth Our King JESUS CHRIST , at the right hand of God , and encompasseth or surroundeth all the three Births , as an almighty Sonne of the Father , who is present in and throughout all the three Births in this world in all Corners and Places , and comprehendeth , holdeth , and beareth up or sustaineth all , as a new Born Sonne of the Father , in the power and upon the Seat or Throne of the once Great mighty Potent , and now expell'd , accursed , and Damned ; King Lucifer the Devill . 44. Therefore thou child of man , be not discouraged , be not so timorous and pusillanimous : for if thou sowest in thy zeal and earnest sincerity the seed of thy Teares , thou dost not sow it in Earth , but in Heaven ; for in thy astral Birth , thou sowest , and in thy animated or soulish Birth , thou reapest , and in the Kingdom of heaven thou , possessest and enjoyest it . 45. While thou livest in this strugling or striving Birth or Geniture , thou must Buckle and suffer the Devil to ride upon thee : but so hard as he striketh thee , so hard thou must strike him again , if thou wilt defend thy self . For when thou fightest against him , thou stirrest up his wrath-fire , and destroyest his Nest , and this is then , as a great combustion , and as a great strong Battel maintained against him . 46. And though thy Body perhaps is put hard to it and suffers pain in misery , yet it is much worse with him when he is vanquished , for then he roareth like a Lion , which is robbed of her young whelps , for the fiercenesse and wrath of God tormenteth him : but if thou lettest him Lodge within thee , then he groweth fat and wanton , and will vanquish thee , in Time. 47. Thus thou hast a real description of Heaven : And though perhaps thou canst not in thy Reason conceive it : Yet I can very well Conceive it , therefore consider Rationally and seriously upon it : What God is . 48. Thou seest in this world Nothing but the Deep , and therein the Stars , and the Birth or Geniture of the Elements : now wilt thou say , God is not there ? 'pray then what was there in that place before the time of the world ? Wilt thou say , there was Nothing : then thou speakest without Reason , for thou must needs say , that God was there , or else nothing would there have come to be . 49. Now if God were there then , who hath thrust him out from thence , or vanquished him , that he should be there no more ? But if God be there , then he is indeed in his Heaven , and moreover , in his Trinity . 50. But the Devil hath kindled the Bath or Lake of wrath , whence the Earth and Stones , also the Elements , are become so fluctuating , as also cold bitter and hot , and so hath † destroyed the outermost Birth or Geniture . 51. Whereupon now this Treatise and my whole purpose is to describe , how it is come to be living and revived again , and how it regenerateth it self again . And from * thence also in the Creatures the beastial Flesh is come to be , but Sin in the Flesh is the Wrath of God. Another Question , which is chiefly treated of in this Book , is this , viz. Where then shall the Wrath of God become ? Answer . 52. Here the spirit answereth , that at the End of the Time of this corrupted Birth or Geniture after the Resurrection from the Dead , this place or space , where the Earth now is , will be given to the Devill for a propriety or Possession and House of wrath , yet not through and in all the three Births or Genitures , but onely in the outermost , in which he now standeth : But the innermost will hold him Captive in its might and strength , and use him for a footstool , or as the Dust under its foot , which innermost Birth he will never be able either to comprehend or to touch . 53. For it hath not this understanding or meaning , that the wrath-fire should be extinguished , and be no more ; for then the Devils also must become Holy Angels again , and live in the holy Heaven : but that not being so ; a Hole Burrough or Dungeon in this world must remain , to be their Habitation . 54. If Mans Eyes were but opened , he should see God every where in his Heaven ; for Heaven standeth in the innermost Birth or Geniture every where . 55. Moreover when Stephen saw the Heaven opened , and the Lord JESUS at the right hand of God , there his spirit did not first swing it self up aloft into the upper Heaven , but it penetrated or pressed into the innermost Birth or Geniture , wherein Heaven is every where . 56. Neither must thou think , that the Deity is such a kind of Being as is onely in the upper Heaven , and that the Soul when it departeth from the Body , goeth up aloft into the upper Heaven many hundred thousand Miles off , 57. It needeth not do that , but it is set or put into the innermost Birth , and there it is with God , and in God , and with all the holy Angels , and can suddenly be above , and suddenly beneath , it is not hindred by any thing . 58. For in the innermost Birth , the upper and neather Deity is one Body , and is an open Gate : the Holy Angels converse and walk up and down in the innermost Birth of this world by and with our King JESUS CHRIST , as well as in the uppermost world aloft in their Quarters Courts or Region . 59. And where then would or should the Soul of Man rather be , then with its King and Redeemer JESUS CHRIST . For , near and afar off in God is one thing , one comprehensibility , Father Sonne and Holy Ghost , every where , all over . 60. The Gate of the Deity in the upper heaven is no other , also no brighter , then it is in this world ; and where can there be greater Joy then in that place , where every hour and Moment beautiful loving dear new born children and Angels come to Christ , which are press'd or penetrated through Death into Life ? 61. Doubtlesse they will make large Relations of many Fights ; and where can there be greater Joy , then where , in the midst or Center of Death , life is Generated continually ? 62. Doth not every soul bring along with it a new Triumph ? and so there is nothing else , but an exceeding friendly well coming and Salutation there . 63. Consid●●●hen the Soules of children come to their Parents , who in the Body did Generate them , whether Heaven can choose but be there ? or dost thou think my writing is too Earthly ? 64. If thou wert come to this Window , thou wouldst not then say , that it is earthly ; And though I must indeed use the earthly Tongue , yet there is a true heavenly understanding couched under it , which in my outermost Birth I am not able to expresse either in writing or in Speaking . 65. I know very well , that the word concerning the three Births , cannot be comprehended or apprehended in every Mans Heart , especially where the Heart is too much steeped soaked or drowned in † the flesh , and bolted and Barred up with the outermost Birth . 66. But I cannot render it otherwise then as it is , for it is just so : and though I should write meer Spirit , as indeed and truth it is no other , yet the heart understandeth onely Flesh. Concerning the Constitution and form of the Earth . 67. Many Authors have written , that Heaven and Earth were created out of NOTHING : but I do wonder , that among so many excellent Men there hath not one been found , that could yet describe the true Ground ; seeing the same God which now is , hath been from Eternity . 68. Now where nothing is , there nothing can come to be : All things must have a Root , else can nothing grow : If the seven Spirits of Nature had not been from eternity , then there wo●●● no Angel , no Heaven , also no Earth , have come to be . 69. But the Earth is come from the corrupt Salitter of the outermost Birth or Geniture , which thou canst not deny , when thou lookest on Earth and Stones , for then thou must needs say , that Death is therein : And on the other side also thou must needs say , that there is a Life therein , otherwise neither Gold nor Silver , nor any Plant Herb Grasse or Vegetable could grow therein . Now one might Ask : Are there also all the three Births or Geniture● therein . Answer . 70. Yes : the Life presseth thorough Death : the outermost Birth is the Death : the second is the Life , which standeth in the wrath-fire and in the Love ; And the Third is the Holy Life . An Instruction , or Information . 71. The outward Earth is a bitter stinck , and is dead , and that every man understandeth to be so . But the Salitter is destroyed or killed through Death : for thou canst not deny , but that Gods wrath is in the Earth , otherwise it would not be so astringent , bitter , sowr , venomous and poisonous , neither would it engender such poisonous venomous Evill worms and creeping things . But if thou shouldst say , that God hath created them thus , out of his Purpose , that is as much , as if thou shouldst say , that God himself is Evil , Malice , Malignity or Wickednesse ? Pray tell me ; Why was the Devil expell'd or Thrust out ? 72. Surely thou wilt say , because of his Pride , In that he would needs be above God. But Guesse Sir , with what he would do so : what Power ha● he to do it ? Here tell me , if thou knowest any thing of it ; if thou knowest Nothing , be silent and attentive . 37. Before the Times of the Creation He sate in the Salitter of the Earth , when it was yet Thin or Transparent , and stood in a heavenly holy Birth or Geniture , and was in the whole Kingdom of this world , therein it was neither Earth nor Stones , but a heavenly Seed , which was generated out of the seven qualifying or fountain spirits of Nature ; for therein sprung up heavenly fruits forms and Ideas , which were a pleasant delightfull food of Angels . 74. But when the wrath did burn therein , then it was killed and destroyed in Death : Yet not so to be understood , as if it were therefore altogether quite dead : For how can any thing in God dye totally , that hath had its Life from eternity ? 75. But I. the outermost Birth or Geniture was burnt up , frozen , drown'd , stupified , chilled , and stark benummed . 76. But II. the Second Birth or Geniture generateth the Life again in the outermost . 77. And III. the Third * is generated between the first and the second , that is , between Heaven and Hell in the midst or Center of the wrath-fire , and the spirit presseth thorough in the wrath-fire , and generateth the Holy Life , which standeth in the power of the Love. 78. And in this same Birth or Geniture shall those Dead arise who have sown a holy Seed , and those who have sown in the wrath , will arise in the Wrath-fire : for the Earth will revive and be living again : seeing the Deity in Christ hath regenerated it a new again through his Flesh , and exalted it to the right hand of God : but the wrath-fire abideth in its own Birth or Geniture . 79. But if thou sayst , that there is no Life in the Earth , thou speakest as one that is blind ; for thou mayst see plainly , that Herbs and Grasse grow out of it : 80. But if thou sayst , it hath but one kind of Birth or Geniture : thou speakest again also like one that is blind : for the Herbs and Wood , which grow out of it , are not Earth , neither is the fruit which groweth upon a Tree , wood ; so also the power and vertue of the Fruit is not God , neither ; but † God is in the Center , in the innermost Birth in all the three natural Births or Genitures , hiddenly , and is not known , but onely † in the Spirit of Man ; also the outermost Birth in the fruit doth not comprehend conceive or contain him , but he containeth the outermost Birth of the fruit , and formeth it . Another Question is , Why then is the Earth so Mountainy , Hilly , Rocky , Stony , and uneven ? Answer . 81. The Hills came to be so in the driving together or Compaction : for the corrupted Salitter was more abounding in one place , then in another ; accordingly as the wheel of God was , as to its innate instanding or instant qualifying or fountain spirits . 82. For in those Places , where the sweet water in the standing wheel of God was chief or predominant , there much Earthly comprehensible or palpable water came to be . 83. But where the astringent Quality in the bitternesse in Mercurius was chief or predominant , there much Earth and Stones came to be . 84. But where the Heat in the Light was chief or predominant , there much Silver , and Gold , as also some fair clear Stones , in the flash of the Light came to be ; but especially where the Love in the Light was chief or predominant , there the most pretious Stones or Jewels , as also the best purest and finest Gold came to be . 85. But when the Lump of the Earth was press'd and compacted together , then thereby the water came to be squeezed and pressed forth : but where it was inclosed and press'd in with the astringent quality by hard Rocks , there it is yet in the Earth still , and hath since that time worn and made some great Holes or Veins for its passage . 86. In those places , where there are great Lakes and Seas , there the water was chief or predominant over that place in that Zenith or Elevatien of the Pole ; and there not being much Salitter in that place , there came to be as it were a Dale or Valley , wherein the water remained standing . 87. For the thin water seeketh for the valley , and is an humility of the life , which did not elevate it self , as the astringent , bitter and fire's Quality hath done in those Creatures the Devils : 88. Therefore it alwaies seeketh the Lowest Places of the Earth ; which rightly signifieth or resembleth the spirit of meeknesse , in which the life is Generated : as you may read concerning the Creation of Man , as also before , concerning the Species or condition of Water , Meeknesse , and such Qualities . Of Day , and Night . 89. The whole Deity with all its Powers and operations , together with its innare or Instant Being , as also its rising up , penetration , changing and alteration ; that is to say , the whole Machine fabrick and work , or the whole generating or production , is all understood in the spirit of † the Word . 90. For in what proportion or Harmony soever , or innate or instant generating or production of Qualities soever , the spirit comprehendeth conceiveth & formeth the Word , and goeth forth therewith ; Just such an innate or instant Birth , penetrating , rising , wrestling and overcoming , it hath also in Nature . 91. For when Man fell into Sin , he was removed out of the innermost Birth or Geniture , and set or put into the other two , which presently embraced him , and mixed qualified or united with him and in him , as in their own propriety , and so Man instantly received the spirit , and all generatings or productions of the Astral Birth , and also of the outermost Birth or Geniture . 9● . Therefore now it Expresseth or speaketh forth all words , according to the innate instant generating or production of Nature : for the spirit of Man , which standeth in the Astrall birth , and qualifieth or uniteth with the totall universall Nature , and is as it were the whole Nature it self ; that formeth the word , according to the innate instant Birth or Geniture . 93. When it seeth any thing , then it giveth a Name to it according to its Qualification or condition : and if it be to do so , then it must also form or frame or put it self into such a form , and generate it self also with its Tone Sound or Articulation , just so as the thing which it will give a Name to , doth generate or Compose it self . And herein lyeth the kernell of the whole understanding of the Deitie . 94. I do not write this , and bring it to light , that others after me should presently fall a writing , and publish the conceits of his own spirit herein , and cry it up for Sanctity or a Holy Thing . 95. Hearken friend , there belongeth more then so to this : thy animated or soulish spirit , must first qualifie operate or unite with the innermost Birth or Geniture in God , and stand in the Light , that it may rightly know and understand the Astrall Birth or Geniture , and that it may have a free and open Gate into all the Births or Genitures , else thou wilt not be able to write a Holy and true Philosophie , but as it were full of † Lice and Fleas , and so thou wilt be found a Mocker against God. 96. I conceive already , the Devill will get many a one to ride upon his proud prancing Nagg : and many will make themselves ready for the Journey before they be well Girt * : I will not bear the blame ! 97. For what I here reveal or manifest : I must do it ; for the time of Breaking through is at Hand : He that will now sleep , the stormy Tempest of the fiercenesse , will rouze him . 98. But now that every one might have a care of his affairs and doings ; I would have them faithfully warned according to the impulse driving and will of the spirit . Observe : 99. The Writer Moses saith , Gen. 1. God separated the Light from the Darknesse , and called the Light Day , and the Darknesse , Night , so out of Evening and Morning , the first Day came to be . 100. But being these words , Evening , and Morning , are contrary to the Current of Philosophie and Reason , therefore it may be conceived , that Moses was not the sole Original Author thereof , but that it was derived down to him from his Forefathers , who reckoned all the six Dayes of the Creation in one continued course , and preserved and kept the memory of the Creation , from Adam , in an obscure word , and so left it to posterity . 101. For Evening and Morning were not before the Time of the Sun and Stars , which most certainly and really were first created but on the Fourth Day , which I shall demonstrate from an assured certain ground , concerning the Creation of the Sun and Stars . 102. But there was Day and Night , which I will here declare according to my knowledge : Thou must here once more open the Eyes of thy spirit wide , if thou intendest to understand it ; if not , then thou wilt remain blind . 103. And though this great work in Man hath remained hidden till this very day , yet God be praised , it will now once be Day , for the Day-spring or Morning-Rednesse breaketh forth . The Breaker-through or Opener of the innermost Birth sheweth and presenteth it self with its Red , Green , and White , Flagg , in the outermost Birth upon the Rainbow . Observe : Now thou Objectest : How then could there be Day and Night , and not also Morning and Evening ? Answer . 104. Morning , and Evening , is and reacheth only up from the Earth to the Moon , and taketh its Original from the Light of the Sun , and this maketh Evening , and Morning , as also the outward Day and the outward dark Night , as every one knoweth . 105. But there was not a twofold Creation of Evening and Morning at that time ; but when Evening and Morning did once begin , they kept their constant course all along from that time to this . Of the Day . Tage . 106. The word ( Tage ) conceiveth it self at the Heart , and goeth forth at the mouth through the Way or Passage of the astringent and bitter quality , and doth not awaken or rouze up the astringent and bitter quality , but goeth directly through their place , which is at the hinder Gums upon the Tongue , forth , very softly or gently , and incomprehensibly as to the astringent and bitter Quality . 107. But when it cometh forth upon the Tongue , then the Tongue and the upper Gums close the mouth , but when the spirit thrusteth at the Teeth , and will go forth , then the Tongue openeth the mouth at the Teeth , and will go forth before the word , and doth as it were leap for Joy forth at the mouth . 108. But when the word breaketh thorough , then the Mouth within openeth wide , and the word conceiveth it self once more with its sound behind the astringent and bitter qualities , and rouzeth them up , as if they were lazy sleepers in the Darknesse , and goeth forth suddenly out at the Mouth . 109. And then the astringent quality drayleth after it as a drowzie Man , which is awakened from sleep : but the bitter spirit which goeth forth from the fire flash , lyeth still , and heareth or regardeth not , neither doth move . These are very great things , and not so slight matters , as the Country-Man supposeth . 110. Now , that the spirit first conceiveth it self at the heart , and breaketh through all Watches and Guards till it come upon the Tongue , unperceived , or unobserved : it signifieth , that the Light Brake forth out of the Heart of God , through the corrupted , outermost , fierce , dead , bitter and astringent Birth or Geniture in the Nature of this world , incomprehensibly both as to Death and the Devill , together with the wrath of God , as it is written in the Gospel of St. John , 1. Chap. verse 5. The Light shone in the Darknesse , and the Darknesse comprehended it not . 111. But that the Tongue and the upper Gums close the Mouth , when the spirit cometh upon the Tongue : it signifieth , that the seven qualifying or fountain Spirits of Nature in this world , at the time of the Creation were not mortified and Dead through the wrath of God , but were lively active and vigorous . For the Tongue signifieth or denoteth the life of Nature , in which standeth the animated Soulish and Holy Birth or Geniture : for it is a † Type of the Soul. 112. But that the Spirit suddenly affecteth the Tongue , when it cometh upon it , whereupon it leapeth for Joy , and will go before the Spirit forth at the Mouth ; it signifieth , that the seven qualifying or fountain spirits of Nature , which are called the Astrall Birth : when the Light of God , which is called the Day , rose up in them , they suddenly gat the Divine Life and Will , and so highly rejoyced , as the Tongue in the Mouth here doth . 113. But that the fore Gums widen inward , and give room for the spirit to do as it pleaseth : it signifieth , that the whole Astral Birth yielded it self very friendly and Courteously to the will of the Light , and did not awaken the fiercenesse in it . 114. But that the spirit , when it goeth forth at the Mouth , conceiveth it self yet once more behind the astringent quality upon the Tongue at the hindermost gums , and awakeneth or rouzeth up the astringent quality , being as it were asleep , and then goeth suddenly forth at the Mouth ; 115. It signifieth , I. that the astringent spirit indeed must hold preserve and Image or frame all in the whole Nature , but it is after the spirit of the Light hath first formed it , and that then first the Light awakeneth the astringent spirit , and giveth all into the Hands thereof to hold or preserve it . 116. And that must be , because of the outermost comprehensibility or Palpability , which must be held and sustained by the astringent fiercenesse , else nothing would subsist in its Body , neither could the compressed Compacted Earth and Stones subsist ; but would be again a broken Thick muddy and dark Salitter , such as at first moved in the whole Deep . 117. It signifieth also , 2º that this Salitter , at last , when the spirit hath done with its Creation , and work , in this world ; shall be rouzed up and revived at the Last Judgment Day . 118. But , that the spirit conceiveth it self behind the astringent quality , and not in the astringent quality , and so awakeneth or rouzeth it up : it signifieth , that the astringent Nature will not comprehend the Light of God in its own proper Way , but shall rejoyce in the Light of the Grace , and be awakened or raised up thereby , and perform the will of the Light , as the beastial Body of Man effecteth and performeth the will of the spirit , and yet these are not two severed Things . 119. But why the bitter spirit lyeth still , and neither heareth nor comprehendeth or apprehendeth the work of the spirit , it signifieth , that the bitter wrath-fire , which existeth in the flash of fire , at the time of the Birth or Geniture of the Light , and still also , is not awakened by the Light , also doth not comprehend it , but lyeth Captive imprisoned in the outermost Birth or Geniture , and must give leave to the spirit of Light , to do its work in Nature , how it pleaseth , and yet can neither see , hear nor comprehend the work of the Light. 120. Therefore no Man ought to think , that the Devill is able to tear the works of the Light , out of his Heart , for he can neither see nor comprehend them : And though he rageth and raveth in the outermost Birth in the Flesh as in his Castle of Robbery or Fort of Prey ; be not discouraged or dismay'd : onely take heed thou thy self bring not the works of wrath into the Light of thy Heart , and then thy soul will be safe enough from the deaf and dumb Devill , who is blind in the Light. 121. Thou shouldst not suppose , that which I write here , to be as a doubtful Opinion , questionable whether it be so or no : For , the Gate of Heaven and Hell standeth open to the spirit , and in the light presseth through them both , and beholdeth them , also proveth or Examineth them : for the Astrall Birth or Geniture liveth between them both ; and must endure to be squeezed . 122. And though the Devil cannot take the Light from me , yet he hideth or eclipseth it often with the outward and fleshly Birth or Geniture , so that the Astrall Birth or Geniture is in anxiety , and in a straight , as if it were captivated or imprisoned . 123. And these onely are his Blowes and Strokes , whereby the Mustard Seed is overwhelmed , covered , and obscured : Concerning which also the Holy Apostle Paul saith , that a great Thorn was given him in his Flesh , and he besought the Lord earnestly , to take it from him , Whereupon the Lord answered , Let my Grace be sufficient for thee , 2 Cor. 12. v. 7 , 8 , 9. 124. For he was also come to this place , and would fain have had the Light without obstruction or hinderance as his own in the Astrall Birth or Geniture . But it could not be : for the wrath resteth in the fleshly Birth , and must bear or endure the corruption or putrefaction in the flesh : but if the fiercenesse should be quite taken away from the Astrall Birth or Geniture , then in that , he would be like God , and know all things , as God himself doth . 125. Which now at † present that Soul onely knoweth , which qualifieth operateth or uniteth with the Light of God , but cannot perfectly bring it back again into the Astral Birth or Geniture ; for it is another Person . 126. Just as an Apple on a Tree cannot bring its Smell and Taste back again into the Tree or into the Earth , though it be indeed the sonne of the Tree ; so it is also in Nature . 127. The Holy Man Moses was so high and deep in this Light , that the Light glorified Clarified or Brightned the Astrall Birth also , whereby the outermost Birth of the Flesh in his Face was clarified brightned or Glorified ; and he also desired to see the Light of God perfectly in the Astrall Birth or Geniture . 128. But it could not be ; for the Barre or Bolt of the wrath lyeth before it : for even the whole or universal Nature of the Astral Birth in this world cannot comprehend the Light of God , and therefore the Heart of God is hidden and concealed , which however , dwelleth in all places , and comprehendeth All. 129. Thus thou seest , that the Day was created before the time of the Sun and Stars : for when God said , Gen. 1. v. 3. Let there be Light : there the Light brake thorough the Darknesse , but the Darknesse did not comprehend it , but remained siting in its Seat. 130. Thou seest also , how the Wrath of God in the outermost Birth of Nature lyeth hid , and resteth , and cannot be awakened , unlesse men themselves rouze or awaken it , who with their fleshly Birth or Geniture qualifie operate or unite with the wrath in the outermost Birth of Nature . 131. Therefore if any one should be Damned into Hell , he ought not to say ; that God hath done it , or that he willeth it to be so ; but Man awakeneth or stirreth up the wrath-fire in himself , which if it groweth burning , afterward qualifieth mixeth or uniteth with Gods wrath , and the hellish fire , as one thing . 132. For when thy Light is extinguisht , then thou standest in the Darknesse , and in the Darknesse the wrath of God is hidden , and so if thou awakenest it , then it burneth in thee . 133. There is fire even in a Stone , but if you do not strike upon it , the fire remaineth hidden , but if you strike it , then the fire Springs forth ; and then if any combustible matter be near it , that will take fire and burn , and so it cometh to be a Huge fire : and thus it is also with Man , when he kindleth the resting wrath-fire , which is otherwise at Rest. Of the Night . Nacht . 134. The word ( Nacht ) conceiveth it self first at the Heart , and the spirit grunteth with or in the astringent Quality , yet not wholly comprehensible to the astringent Quality ; afterward it conceiveth it self upon the tongue : But all the while it grunteth at the Heart , the Tongue shuts the Mouth , till the spirit cometh , and conceiveth it self upon the tongue , but then it openeth the Mouth suddenly , and lets the spirit go forth . 135. And now , that the word conceiveth it self first at the Heart , and grunteth with or in the astringent Quality , it signifieth , that the Holy Ghost conceived it self in the Darknesse upon the Heart of God in the Astrall Birth or Geniture of the seven qualifying or fountain spirits : But that it grunteth within or at the astringent Quality , it signifieth , that the Darknesse was a contrary or opposite will against the Holy Ghost , at or against which , the spirit was displeased . 136. But that it goeth likewise through the dark way or Passage , it signifieth , that the spirit goeth forth also through the Darknesse , which is yet in a quiet Rest , and generateth it to be Light , if it hold still , and doth not kindle the fire . Note 137. Here is cause for the Judging world to see , and consider ; who condemn Man in his Mothers Body or Womb , whereas they do not know , whether the wrath-fire of the Parents be fully kindled in the fruit , or not : and seeing that the Spirit of God moveth also in the Darknesse which standeth yet in Quiet Rest , and can easily generate the Darknesse to be Light : And moreover the Hour of Mans Birth or Nativity is very helpful and profitable for it : but in many it is very hurtfull and obstructive , but not compulsive . 138. But that the Mouth shutteth , when the spirit conceiveth it self upon the Heart , and that the astringent quality grunteth against and with or in it , it signifieth , that the whole Court Extent or Place of this world was very dark in the Astrall , and also in the outermost Birth or Geniture , and by the strong going forth of the spirit , became Light. 139. But that the bitter spirit is not awakened , whilest the spirit goeth through its Place , it signifieth , that the dark Night in the outermost Birth or Geniture of this world hath never comprehended the Light , also never shall comprehend it in all Eternity . 140. Hence it is , that the Creatures see onely the Astrall Light with their Eyes , else if the darknesse were not yet in the outermost Birth or Geniture , then the Astrall spirit could see through Wood and Stones , as also through the whole Earth , and could not be hindred by any thing ; Just as it is in Heaven . 141. But , now the Darknesse is separated from the Light , and abideth in the outermost Birth or Geniture , wherein the wrath of God resteth till the Last Judgment Day , but then the wrath will be kindled , and the darknesse will be the House or Habitation of Eternal Perdition , wherein Lord Lucifer together with all wicked Men , which have sowen into Darknesse into the soyl of the wrath , shall have their eternal Dwelling and Residence . 142. But the Astrall Birth , in which the natural Light now standeth , and wherein the holy Birth is Generated , shall be also kindled at the End of this Time , and the wrath and the holy Birth shall be separated asunder , for the wrath shall not comprehend the holy Birth or Geniture . 143. But the wrath in the Astrall Birth shall be given to the House of Darknesse for a Life , and the Wrath shall be called the Hellish fire : And the House of darknesse , which is the outermost Birth , shall be called Death : And King Lucifer shall be the God therein , and his Angels and all Damned Men shall be his Ministers Officers and Servants . 144. In this Devouring Gulf or Throat will rise up all manner of Hellish Fruits and Forms , all according to the hellish quality and kind ; as in Heaven there spring up Heavenly fruits and forms according to the heavenly quality and kind . 145. Thus you may understand , what the Creation of Heaven and Earth , signifieth and is , also what God made on the first Day . Though indeed the first Three Dayes were not distinguisht or severed asunder by Evening and Morning , but a Time is to be reckoned and accounted as of Twenty four Hours , as there is on high above the Moon , such a Time and Day . 146. Secondly , it is also therefore counted for a Humane Day , because doubtlesse the Earth instantly began its Revolution , and did turn Round about , once in such a period of Time , while God was separating , and so till he had separated , the Light from the darknesse , and thus * it performed and finished its course the first Time. The Twentieth Chapter . Of the Second Day . 1. IT is written thus , concerning the second Day : And God said ; Let there be a Firmament in the midst of the waters , and let it be a distinction or division between the waters : so there God made the Firmament , and divided the waters under the firmament , from the waters above the firmament : and it was so done . And God called the firmament , Heaven ; and so out of the Evening and the Morning the second day came to be , Gen. 1. v. 6 , 7 , 8. 2. This description sheweth once more , that the Dear Man Moses was not the Original Authour thereof ; for it is written very Obscurely , and not fnlly expressed , though indeed it hath a very excellent understanding and meaning . 3. And without Doubt the Holy Ghost would not have it revealed , lest the Devill should know all the Mysteries in the Creation . For the Devil , doth not know the Creation of the Light , viz. how Heaven is made out of the midst or Center of the water . 4. For he can neither see nor comprehend or apprehend the Light and holy generation or production , which standeth in the water of the Heaven , but the Generation or production only which standeth in the Astringent , Bitter , Sowr , and Hot Quality , from whence existed the outermost Birth or Geniture , which is his Royall Fort or Castle . 5. The meaning is not , that he hath no power in the Elementary water , to possesse it ; for the outermost corrupted Birth or Geniture in the Elementary water belongeth also to the wrath of God , and Death is also therein , as well as in the Earth . 6. But the spirit in Moses meaneth here , quite another sort of water , which the Devill can neither understand , nor comprehend : But if it should have been declared so long a time ago , then the Devill would have learned it from Man , and had without doubt strowed his hellish chaff also into it . 7. Therefore the Holy Ghost hath kept it hidden almost till the last Hour before the Evening , wherein his Thousand yeares are accomplished , and then he must be let loose again for a little season , as is to be read in the Revelat. ch . 20. v. 3. [ After that Summer , cometh the Last Winter : but the Sun will shine warm yet , before that Time : ] 8. But being he is now loose from the chains of Darknesse , God causeth Lights to be set up every where in this world , whereby Men might learn to know him and his feats and wiles , and beware of him . 9. Whether he be loose or no , I offer it to every one to Consider ; view but the world in the clear Light , and thou wilt find , that at present the four new Sonnes , which the Devill generated , when he was thrust out of Heaven ; do govern the world , viz. 1. Pride , 2. Covetousnesse , 3. Envy , 4. Wrath ; These rule the world at present , and are the Devills Heart , his animated or soulish spirit . 10. Therefore view the world very well , and then thou wilt find , that it fully qualifieth uniteth and Co-worketh with these four new Sonnes of the Devil . Therefore men have cause to look circumspectly to themselves . For this is the Time , of which , all the Prophets have prophesied : and Christ in the Gospel , saying : Thinkest thou , that the Sonne of Man will find any faith , when he shall come again to Judge the world , Luke 18. v. 8. 11. The world supposeth , that it flourisheth now , and standeth in its Flower , because the clear Light hath moved over it ; But the spirit sheweth to me , that it standeth in the midst or Center of Hell. 12. For it forsaketh the Love , and hangeth on Covetousnesse , Extortion and Bribery ; there is no Mercy at all therein : Every one cryeth out , if I had but Money ! Those that are in Authority and power su●k the very Marrow from the Bones of Men of low Degree and Rank , and feed upon the sweat of their Browes . Briefly , there is nothing else but Lying , Cozening , robbing and murthering , and so may very justly be called the Devils Nest and dwelling House . 13. The Holy Light is now adayes accounted a meer History and bare knowledge , and that the spirit will not work therein ; and yet they suppose , that is Faith , which they professe with their Mouthes . 14. O thou blind and foolish world ! full of Devils . It is not Faith , to know , that Christ dyed for thee , and hath shed his Blood for thee , that thou mightest be saved : This in thee is but a meer History and knowledge , The Devil also knoweth as much , but it profiteth him Nothing : so thou also , thou foolish world , goest no further , but contentest thy self with the bare knowledge , and therefore this thy knowledge will Judge thee . 15. But if thou woudlst know , what the true Faith is , then observe : Thy heart must not qualifie or co-operate with the four Sonnes of the Devill , in Pride , Covetousnesse , Envy , Wrath , Extortion , Oppression , Lying , Deceiving , Murther , and tearing the Bread out of thy neighbours Throat , studying day and night to do mischief , in bringing subtile Devices and designs to Effect , that thou mayst give satisfaction to the Proud Covetous Envious and wrathful Devils , to Court them , and exercise thy self in worldly pleasures and voluptuousnesse . 16. For thus saith the spirit in its zeal or in the Jealousie of Gods wrath in this world : while thy spirit and will qualifieth or co-operateth with and in the four Abominations of the Devill , thou art not one spirit with God : and saith the spirit , though thou presentest me every Hour with thy Lips , and Prayest , and bowest thy knees before me , yet I will accept none of thy Labour : Is not thy breath however continually before me ? whar shall thy Incense be to me in my fierce wrath ? dost thou think , I will recive the Devil into my self ? or exalt Hell into Heaven ? 17. Convert ! Convert ! and strive against the malice and wickedness of the Devill , and incline thine heart towards the LORD thy GOD , and walk in his will , Heart will incline to me , saith the spirit , then will I also incline to thee : or dost thou think , that I am false and wicked as thou art ? 18. Therefore I say now , if thy heart doth not qualifie mix or Co-operate with God in thy knowledge : out of a true Purpose of Love , then thou art a Dissembler , Lyar , and Murtherer in the sight of God : for God doth not hear any mans Prayer , unlesse his Heart be fully directed and bent , in Obedience to God. 19. Wouldst thou fight against the Wrath of God ? then thou must put on the Helmet of Obedience and of Love , otherwise thou wilt not break thorough ; and if thou dost not break thorough , then thou fightest in vain , and remainest to be a Servant or Minister of the Devil in one way as well as in the other . 20. What will thy knowledge do thee Good , if thou wilt not strive and fight therein ? It is Just as if one knew of a great Treasure , and would not go for it , but though he knoweth he might have it , would rather starve for hunger in the bare knowing of it . 21. Thus saith the spirit , many Heathens , who have not thy knowledge , and yet strive or fight against the wrath , will enter into the Kingdome of Heaven before thee . 22. For who shall Judge them , if their Heart do qualifie unite or operate with God ? For , though they do not know him , and yet work and labour in his spirit , in Righteousnesse and in the purity of their Heart , in true Love one to another ; they testifie assuredly , that the Law of God is in their Heart ? Rom. 2. 15. 23. But being thou knowest it , and dost it not , and the other know it not , but yet do it , they with their Doing judge thy knowledge ; and thou art found to be a hypocrite , dissembler , and an unprofitable Servant , who wert put into the Vineyard of the Lord , and wilt not work therein . 24. What dost thou suppose , the Master of the House will say to thee , when he shall require and demand his Talent , which he entrusted thee with , thou having buried it in the Earth ? will he not say , thou Perverse wicked servant , why didst thou not put my Talent out upon use , and then I could have demanded the Principall and the Interest or profit ? 25. Note : And so the sufferings of Christ will be quite taken from thee , and will be given to the Heathens , who had but One Talent , and yet made Five good , for it , to the Master of the House ; and thou must howl with the Dogs . Now Observe : 26. Now if we will rightly consider , How God separated the water under the Firmament , from the water above the Firmament , then great Things are to be found herein . 27. For the water , which resteth on the Earth , is as a corrupt perished and mortal or Dead Being or Thing as the Earth is , and belongeth also to the outermost Birth , which with its comprehensibility , or as to its palpability standeth in Death , even as the Earth and Stones do . 28. The meaning is not , that it is quite reprobated rejected or thrust out from God : for the Heart therein belongeth yet to the Astrall Birth or Geniture , out of which the holy Birth becometh Generated . 29. But Death standeth in the outermost Birth , and therefore is the palpable water separated from the impalpable . Now thou wilt Ask : How is that ? Answer . 30. Behold the water , in the Deep above the Earth , which qualifieth mixeth or uniteth with the Elementary Ayr and Fire , that , is the water of the Astrall Birth or Geniture , wherein standeth the Astral life , and wherein especially the Holy Ghost moveth , and through which the Third and innermost Birth doth generate incomprehensibly as to the wrath of God therein : and that water to our Eyes seemeth like the Ayr. 31. But , that Water , Ayr , and Fire , are one in another , in the Deep above the Earth ; every intelligible Man may see and understand . 32. For thou seest that often the whole Deep is very clear and pure , and in a quarter of an Hour is covered with watery Clouds , that is , when the Stars from above , and the water upon the Earth from beneath kindle themselves , and so water is suddenly there also generated ; which would not be , if the wrath did not also stand in the Astral Birth or Genitute . 33. But being all is corrupted , therefore must the upper water in the wrath of God , come to help the Astringent , Bitter , and Hot quality of the Earth , and allay mitigate and quench its fire , so that the life may alwayes be generated , and that the holy Birth between Death and the wrath of God , may be generated also . 34. But , that also the Element of Fire is , and doth rule , in the Deep of the Air and Water ; thou seest in Tempests of Lightning : also thou perceivest , how the Light of the Sun kindleth the Element of Fire on the Earth with its reflection , although many times aloft in the upper Region towards the Moon it is very cold . 35. But now , God separated the palpable water from the impalpable , and placed the palpable on the Earth , and the impalpable remained still in the Deep in its own Seat as it had been from Eternity . 36. But being the wrath also is in that water in the Deep above the Earth , therefore constantly through the kindling of the Stars and of the water in the wrath , such palpable water generateth it self , which with its outermost Birth standeth in Death . 37. Which , being it qualifieth or uniteth with its innermost Birth of the Astrall Birth or Geniture , it cometh to help the Salitter of the corrupted Earth , and quencheth its wrath , whereby in the Astrall Birth or Geniture all standeth in the Life , and so the Earth generateth the Life through the Death . The Gate of the Mystery . 38. But , that there is a Firmament , between the Waters ; which Firmament is called Heaven ; it hath this understanding or meaning . 39. The whole Deep , from the Moon to the Earth , standeth all with its working in the wrathfull and comprehensible or palpable Birth or Geniture : for the Moon is the Goddesse of the palpable Birth , and so the House of the Devills of Death and of Hell is in the circuit orb or Extent between the Moon and the Earth . 40. Where therefore the fierce wrath of God in the outermost Birth or Geniture in the Deep becometh daily kindled and blown up by the Devills and all wicked Men , through the Great Sins of Man , which still qualifie mix unite or co-operate with the Astral Birth or Geniture in the Deep . 41. Now Therefore God hath made the Firmament , which is call'd Heaven , between the outermost and innermost Birth , and that is a Partition or division between the outermost and innermost Birth or Geniture . 42. For , the outermost Birth of the water cannot comprehend the innermost Birth of the water , which is called Heaven , and which is made out of the midst or Center of the water . [ Heaven is the Firmament , viz. the fire-Sea , or Sea-of-Fire out of the seven spirits of Nature , out of which , the Stars as a Quintessence were concreted incorporated or created by the word FIAT : And it hath or containeth both fire and water , and hangeth in it self inwardly on the first Principle , and shall bring its wonders , with or as to the figure of them , into the Eternal ; but its Birth or Geniture fadeth or passeth away : ] 43. Now the innermost Birth of Heaven reflects strongly upon the Earth , and holdeth the outermost water upon the Earth , together with the Earth also , strongly captive . 44. And if that were not , then with the Revolution of the Globe of the Earth the water would be divided or dissolved again ; also then would the Earth Crumble , break , and moulder away in the Deep , [ and all would be a Chaos again . ] 45. But now therefore that Firmament between the outermost palpable water and the Inward ; holdeth the Earth and the palpable water Captive . But now thou mayst Ask : What ? is the fire then a Firmament of that Heaven , which I can neither see nor apprehend ? Answer . 46. Yes ; It is the Firmament between the clear Deity and the corrupt Nature , which thou must break through , when thou intendest to come to God ; and it is that very Firmament , which doth not quite stand in the wrath , neither is it altogether or perfectly pure : concerning which it is written , the very Heavens are not pure in the sight of God , as in Job 15. 15. and at the last Judgment Day the wratn will be purged from them . For it is written , Heaven and Earth shall passe away , but my word shall not passe away , saith Christ , Matth. 24. 35. Mark 13. 31. 47. Now that impurity in that Heaven is the wrath , but the purity is the word of God , which he once spake , saying ; Let the water under the Firmament be separated from the water above the firmament , Gen. 1. And that Word standeth , and is comprised , in the firmament of the water ; and holdeth the outward water together with the Earth , captive or fixed . The Gate of the Deitie . Observe here the hidden Mystery of God. 48. When thou beholdest the Deep above the Earth , thou oughtest not to say , that it is not the Gate of God , where God in his holinesse dwelleth : No , no , think not so : For the whole holy Trinity God the Father Sonne and Holy Ghost , dwelleth in the Center under the Firmament of Heaven , but that very Firmament cannot comprehend him . 49. Indeed all is as it were one Body , the outermost and inhermost Birth , together with the Firmament of heaven , as also the Astrall Birth therein , in and with which the wrath of God also qualifieth mixeth and uniteth ; but yet they are one to another as the Government frame or constitution in Man. 50. * The Flesh signifieth , 1o. The outward Birth or Genitute , which is the House of Death . 2o. The second Birth or Geniture in Man is the Astrall , in which the Life-standeth , and wherein Love and wrath wrestle one with another : And thus far Man himself knoweth himself : for the Astrall Birth generateth the Life in the outermost , that is , in the dead Flesh : 3o. The Third Birth , is generated between the Astrall and outermost , and that is called the animated or soulish Birth or Geniture , or the Soul : and is as Large as the whole Man. 51. And that Birth or Geniture , the outward Man neither knoweth nor comprehendeth , neither doth the Astrall comprehend it , but every qualifying or fountain spirit comprehendeth only its innate or instant Root , which signifieth , or resembleth the Heaven . 52. And that animated or soulish Man must presse through the Firmament of Heaven to God , and live with God , else the whole man cannot come into Heaven to God. 53. For every Man , that desireth to be saved , must with his innate instant Births , or Genitures , be , as the whole Deity with all the three Births in this world , is . 54. Man cannot be absolutely or wholly pure without wrath and sin , for the Births of the Depth in this world are not fully pure before the Heart of God , Job 15. v. 15. but alwayes Love and wrath wrestle one with another , whence God is called an angry zealous God , Exod. 20. 5. Deut. 5. 9. 55. Now as man is , in the Government or Order of his Nativity Birth or Geniture : Just so also is the whole Body of God in or of this world ; but in the water standeth the meek Life . 56. As , I. First in the outward Body of God , in or of this world , there is the congealed , astringent bitter and Hot Death , in which the palpable water is also congealed and Dead . 57. And therein now is the Darknesse , wherein King Lucifer with his Angels , as also all fleshly or carnal wicked Men lye captive even with or in their living Bodies , as also the Separated spirits of damned Men. 58. This birth can neither see , hear , feel , smell nor comprehend the Heart of God : but is * a Foolish Virgin ; which King Lucifer in his Pride hath caused to be so . 59. And II. The second Birth is the Astrall , which thou must understand to be the Life of the seven qualifying or fountain spirits , wherein now the Love and the wrath is against one another , and therein standeth the upper water , which is a spirit of the life , and therein , or between is the Firmament of Heaven , which is made out of the midst or Center of the water . 60. Now this Birth or Geniture presseth through the outward congealed Birth quite through Death , and the Astral Life in the death , that is , in the congealed Earth , Water , and Flesh , of the Beasts and of Men , also of the Fowls , Fishes , and Worms , or Creeping things . 61. And the Devil can reach half into this Birth , so far as the wrath comprehendeth or reacheth , and no deeper , and thus far goeth his dwelling , and no Deeper ; therefore the devill cannot know , how the other Part in this Birth hath a Root . And so far Man is come in his knowledge from the Beginning of the world to this time , since his Fall. But the other Root , called the Heaven , the spirit hath kept that hidden and concealed from Man , till this Time , Left the Devill should have learned it from Man , and should have strowed Poison into it , for Man , beforehis Eyes . 62. This other Part of the Astrall Birth , which standeth in the Love in the sweet water , is the Firmament of Heaven , which holdeth the kindled wrath together with all the Devils , captive . For they cannot enter thereinto , and in that Heaven dwelleth the Holy Spirit , which goeth forth from the Heart of God , and striveth or fighteth against the fiercenesse , and generateth to himself a Temple in the midst in the fiercenesse of the wrath of God. 63. And in this Heaven dwelleth the Man , that feareth God , even with and in † the living Body : for that Heaven is as well in Man , as in the Deep above the Earth ; And as the Deep above the Earth is , so is Man also both in love and wrath , till after the departure of the soul : but then when the soul departeth from the Body , then it abideth either only in the Heaven of Love , or only in the Heaven of Wrath. 64. That Part which it here hath comprehended in its departure , that is now its Eternal permanent incessant dwelling House , and from thence it can never get : for there is a great * Cliff between them and the other : as Christ speaks of the Rich man , Luk. 16. 26. 65. And in this Heaven the Holy Angels dwell amongst us : and the Devils in the other Part : And in this Heaven , Man liveth between Heaven and Hell , and must endure and suffer from the fiercenesse , many hard Blowes , Temptations , Persecutions , and many times Torments and Squeezings . 66. * The wrath is called the Crosse , and the Love-Heaven is called Patience , and the spirit that riseth up therein is called Hope and Faith , which qualifieth mixeth or uniteth with God , and wrestleth with the wrath till it overcometh and getteth the victory , 1 John 5. 4. 67. And herein lyeth the whole Christian doctrine : He that teacheth otherwise , doth not know , what he teacheth , for his doctrine hath no foot ground or foundation , and his heart alwaies tottereth wavereth , and doubteth and knoweth not what it should do . 68. For his spirit alwaies seeketh for Rest , but findeth it not , for it is impatient , and alwaies seeketh after Novelties , or some New thing ; and when it findeth somewhat , it tickleth it self therewith , as if it had found some new Treasure , and yet no stedfastnesse stability or certainty in him , but he seeketh continually for Abstinence or for a Diversion . 69. O ye Theologists , the Spirit here Openeth a Door & Gate for you : If you will not now see , and feed your Sheep and Lambs on a green meadow , but on a dry seare Heath , you must be accomptable for it before the severe earnest and wrathfull Judgment of God ; therefore look to it . 70. I take Heaven to witnesse , that I perform here what I must do : for the spirit driveth me to it , so that I am wholly captivated therewith , and cannot be freed from it , whatever may befall me hereafter , or ensue upon it . The Holy Gate . 71. III. The Third Birth or Geniture in the Body of God in or of this world , is under the firmament of Heaven , hidden or concealed ; and the Firmament of heaven qualifieth mixeth or uniteth there . with , but yet not fully Bodily , but creaturely , as the Angels , and the Soules of Men do . 72. And this Third Birth or Geniture is the Almighty and Holy Heart of God , wherein our King Jesus Christ with his natural Body sitteth at the right hand of God , as a King and Lord of the whole Body or place of this world , who encompasseth holdeth and preserveth all , with his Heart . 73. And this Firmament of Heaven is his Throne or footstool , and the qualifying or fountain spirits of his natural Body rule in the whole Body of this world , and all is tyed bound or united with them , whatsoever standeth in the Astral Birth in the Part of Love : The other part of this world is tyed bound and united with the Devill . 74. Thou must not think , as Johannes Calvus or Calvinus , thought , which was , that the Body of Christ is not an Almighty Being , and that it comprehendeth or reacheth no further then a little Circumscribed Place wherein it is . 75. No ; thou child of Man , thou errest , and dost not rightly understand the Divine Power ; Doth not every man in his Astrall qualifying or fountain Spirits comprehend the whole place or Body of this world , and the place comprehendeth Man ? it is all but one Body , onely there are distinct Members . 76. Why then should not the qualifying or fountain spirits in the naturall Body of Christ qualifie mix or unite with the qualifying or fountain spirits of Nature ? Is not his Body also out of the qualifying or fountain spirits of Nature , and his heart animated or become soulish from or out of the third Birth or Geniture , which is the Heart of God , which comprehendeth all Angels and the Heaven of Heavens ; even the whole Father . 77. Ye Calvinists , desist from your Opinion , and do not Torment your selves with the comprehensible or palpable Being ; for God is a Spirit ; John 4. 24. and in the comprehensibility or palpability standeth Death . 78. The Body of Christ is no more in the hard comprehensibility or palpability , but in the Divine comprehensibility or Palpability of Nature , like the Angels . 79. For our Bodies also at the Resurrection will have no more such hard Flesh and Bones , but be like the Angels ; and though indeed all forms and powers shall be therein , and all faculties and Members even to the Privy Parts , and these shall be in another manner of form , and so also the Entralls and Guts , and yet we shall not have the hard comprehensibility or Palpability . 80. For Christ saith to Mary Magdalen in Joseph's Garden at the Sepulcher , after his resurrection : Touch me not , for I am not yet ascended to my God and to your God , Joh. 20. v. 17. As if he would say , I have not now the Bestial Body any more , although I shew my self to thee in my form or shape which I had , otherwise , thou , in thy bestial couldst not see me . 81. And so during the Fourty Dayes after his Resurrection he did not alwaies walk vifibly among the Disciples , but invisibly ; according to his heavenly and angelical Property ; but when he would speak or talk with his Disciples , then he shewed or presented himself in a comprehensible or palpable manner and form , that thereby he might speak natural words with them , for the corruption cannot comprehend or apprehend the Divine [ words or things ] . 82. Also it sufficiently appeareth , that his Body was of an angelical kind , in that he went to his Disciples through the Doors being shut , John 20. 19. 83. Thus , thou must know now , that his Body qualifieth mixeth or uniteth with all the seven spirits in Nature in the Astrall Birth in the part of Love , and holdeth Sin , Death , and the Devill captive in its wrath-Part . 84. And thus thou now understandest , what God made on the Second Day , when he separated the water under the Firmament , from the water above the Firmament . Thou seest also , How thou art in this world every where in Heaven and also in Hell , and dwellest between Heaven and Hell in great Danger . 85. Thou seest also , how Heaven is in a Holy man , and that every where , wheresoever thou standest , goest or lyest , if thy spirit do but qualifie or co-operate with God , then as to that Part , thou art in Heaven , and thy Soul is in God. Therefore also saith Christ ; My Sheep are in my Hands , no man can pull them away from me , John 10. 86. In like manner thou seest also , How thou art alwaies in Hell among all the Devils , as to the wrath , if thy Eyes were but open , thou wouldst see wonderfull things , but thou standest between Heaven and Hell , and canst see neither of them , and walkest upon a very Narrow Bridge . 87. Some Men have many Times , according to or in the Sidereal or Astral spirit , entred in thither : being ravished in an Extasie , as men call it : and have presently known the Gates of Heaven and of Hell , and have told shewed and declared how that many men dwell in Hell with or in their living Bodies , or with their Bodies alive : And such indeed have been scorned derided or laugh'd at , but with great ignorance and indiscretion ; for it is Just so as they declare : which I will describe also more at large in its due place , and shew in what manner and condition it is with them . 88. But that the water hath a Twofold Birth , I will here prove it also with or by the Language of Nature . For that is the Root or Mother of all the Languages , which are in this world ; and therein standeth the whole perfect knowledge of all things . 89. For when Adam Spake at the first , he gave Names to all the Creatures , according to their qualities and innate Instant Operations , vertues or faculties . And it is the very Language of the totall universal Nature , but is not known to every One. For it is a hidden secret Mystery , which is imparted to me by the Grace of God from the Spirit , which hath a Delight and Longing towards me . Now Observe : 90. The word Wasser [ water ] is thrust forth from the Heart , and closeth the Teeth together , and passeth over the astringent and Bitter qualities and toucheth them not , but goeth forth through the Teeth , and the Tongue contracteth and rouzeth up it self together with the spirit , and helpeth to hisse , and so qualifieth mixeth or uniteth with the Spirit , and the spirit presseth very forcibly through the Teeth . But when the spirit is almost quite gone forth , then the Astringent and Bitter spirit contracteth and rouzeth up it self , and afterwards first qualifieth with the word , but yet it sitteth still in its seat , and afterwards jarreth mightily and strongly in the syllable - ser. 91. But now , that the Spirit conceiveth it self at the Heart , and cometh forth , and closeth the Teeth together , and hisseth with the Tongue through the Teeth ; it signifieth , that the Heart of God hath moved it self , and made a closure round about it , which is the Firmament of Heaven : Also , as the Teeth do shut and close together ; and then the Spirit goeth through the Teeth : so also the spirit goeth forth from the heart into the Astrall Birth or Geniture . 92. And as the Tongue frameth it self for the hissing , and qualifieth mixeth or uniteth with the spirit , and moveth therewith : so the soul of Man co-Imageth or frameth it self with the Holy Spirit , and qualifieth operateth or uniteth therewith , and presseth joyntly together in the power thereof , through Heaven , and ruleth together also therewith in the Word of God. 93. But that the Astringent and Bitter qualities awaken behind afterwards , and co-image afterwards to the framing of the word : it signifieth , that indeed all is as it were one Body , but the Heaven and the Holy Spirit together with the Heart of God , hath its proper * Seat to it self , and the Devill together with the wrath of God , can neither comprehend the Holy Spirit , nor the Heaven ; but the Devill together with the wrath , hangeth in the outward Birth in the word , and the wrath helpeth to Image all in the outermost Birth in this world , whatsoever standeth in the comprehensibility or palpability : Just as the astringent and bitter qualities rouze themselves behind afterwards to the framing of the word , and qualifie operate or unite therewith . 94. But that the spirit first goeth over the astringent and bitter qualities unperceived ; it signifieth , that the Gate of God is every where in this world all over , wherein the Holy Ghost ruleth , and that the Heaven standeth open every where , even in the midst or center of the Earth : And that the Devill no where can either see comprehend or apprehend the Heaven , but is a grumbling and snarling Hell-Hound , which afterwards first cometh out from behind , when the Holy Ghost hath built or raised to himself a Church and Temple ; and destroyeth it in the wrath , and hangeth behind at the word as an Enemy , who will not endure , that a Temple of God should be raised or built in his Land or Country , whereby his Kingdom might be lessened or diminished . The One and Twentieth Chapter . Of the Third Day . 1. ALthough the Spirit in the Writings of Moses hath kept the Deepest Mysteries secret hidden and concealed in the Letter , yet all is so very regularly described , that there is no Defect at all in the Order thereof . 2. For when God through the Word had created Heaven and Earth , and had separated the Light from the Darkness , and had given a place to each of them , then presently each began its Birth or Geniture , and qualifying or working . 3. On the First Day , God drave together [ or compacted ] the Corrupt Salitter which came to be so in the kindling of his wrath : I say , God then drave it together or Created it through the strong spirit ; for the word Schuff [ created ] signifieth here , a Driving together , [ or Compaction ] . 4. In this driving together or compaction of the corrupted wrath - Salitter , was King Lucifer also , as an Impotent Prince together with his Angels , driven into the Hole of the wrath - Salitter into that place , where the outward half dead comprehensibility is generated , which is the place or Space between the Nature-Goddesse the Moon , and the Dead Earth . 5. Now when this was done , the Deep became clear , and with the hidden or concealed Heaven , the Light was separated from the Darknesse , and the Globe of the Earth in the great wheel of Nature was rolled or turned once about ; and accordingly there pass'd the Time of * one Revolution , or of One Day , which containeth Twenty Four Hours . 6. In the Duration of the Second Day , began the sharp separation ; and the incomprehensible Cliff between the Wrath and the Love of Light was made , and so King Lucifer firmly strongly or fast bolted up into the House of Darknesse , and was reserved to the final Judgment . 7. And so also the water of Life was separated from the water of Death , yet in that manner as that they hang one to another in this Time of the world , as Body and Soul , and yet neither of them comprehend the other ; but the Heaven which was made out of the midst or center of the water , is the Cliffe between them , so that the comprehensible or palpable water is a Death , and the incomprehensible or impalpable is the Life . 8. Thus now the incomprehensible spirit , which is God , ruleth every where in this world , and replenisheth or filleth all , and the comprehensible hangeth or dependeth on him , and dwelleth in the Darkness , and can neither see , hear , smell , nor feel the incomprehensible one , but seeth the works thereof , and is a Destroyer of them . 9. And now when God had bound up the Devill in the Darknesse through the closure of the Heaven , which Heaven is every where in all places ; then HEE began again his wonderful Birth or Geniture in the seventh Nature-spirit , and all generated again as it had done from Eternity . 10. For Moses writeth thus : And God said , Let the Earth send forth Grasse and Herbs that yield a Seed , and the fruit Tree yielding or bearing fruit after its kind , and which hath its own seed in it self upon the Earth , and it was so done . And the Earth sent forth grasse , and the herb that yieldeth seed each after its kind , and the tree yielding fruit , and which hath its seed in it self , every one according to its kind , and God saw that it was good . And so out of Evening and Morning the Third Day came to be , Gen. 1. v. 11 , 12 , 13. 11. This indeed is very rightly and properly described , but the true ground sticketh hidden or concealed in the Word , and hath never been understood by Man. For Man since the Fall could never comprehend or apprehend the inward Birth or Geniture to perceive , How the heavenly Birth or Geniture is : but his Reason lay captivated in the outward comprehensibility or palpability , and could not penetrate and presse through Heaven , and see the inward Birth or Geniture of God , which also is in the corrupted Earth and every where in all Places . 12. Thou must not here think , that God hath made some New thing , which never was before . For if that were so , then there had been another God , which is not possible to be . For without , or besides , this one onely God , nothing is at all , for the Gates of Hell are not any where without beyond or absent from this one onely God ; onely there is a Partition or distinction between the love in the light , and the kindled wrath in the Darknesse , so that the one cannot comprehend the other , and yet hang one to another as one Body . 13. The Salitter , out of which the Earth is come to be , was from Eternity , and stood in the seventh qualifying or fountain spirit , which is the Naturespirit , and the other six have generated the seventh continually , and are incompassed or surrounded therewith , or lie captivated or inclosed therein as in their Mother , and are the power and life of the seventh , just as the Astrall Birth is , in the Flesh. 14. But when King Lucifer had stirred the wrath in this Birth or Geniture , and had with his loftinesse brought the Poison and Death into it , then in the wrathful Birth , in the fiercenesse , or Sting of Death , such Earth and Stones were Generated . 15. And upon this now ensued the Spewing out thereof : for the Deity could not endure such a Birth or Geniture in the Love and Light of God , but the corrupted Salitter must be driven together in a Lump , and Lord Lucifer also with it , so then presently the innate Light in the corrupted Salitter , went out or extinguished , and the closure of the Heaven between the Wrath and the Love was made , that so such Salitter might be generated no more , and that Heaven might hold the Wrath in the outermost Birth or Geniture in Nature captive in the Darknesse , and be an Eternal Partition or separation between them . 16. But this being accomplished in the Two Dayes , then on the Third Day the Light rose up in the Darknesse , and the Darknesse together with the Prince thereof , could not comprehend it : 17. For there , out of the Earth sprung up Grasse and Herbs , and Trees , and there now also it standeth written thus : Each according to its kind , Gen. 1. v. 12. In these words lyeth the Kernel of the eternal Birth or Geniture hidden or concealed , and cannot be comprehended or apprehended by or with Flesh and Blood , but the Holy Ghost through the animated or soulish Birth , must kindle the Astrall man , otherwise he is blind herein , and understandeth nothing but concerning Earth and Stones , also Grasse , Herbs , and woodden Trees . 18. But now is it written here ; God sprach , said , Let the Earth bring forth Grasse , and Herbs , and fruitfull Trees . Observe here : 19. The word Sprach , [ Said ] is an Eternal word , and was before the times of the wrath ; from eternity in this Salitter , when it stood yet in the heavenly form and life , and now also it is not quite dead in its Center , but only in the comprehensibility or palpability . 20. But now when the Light rose up again in the outward comprehensibility , or in Death , then the Eternal Word stood in its full Birth , and generated the life through and out of Death , and the corrupted Salitter brought forth fruit again . 21. But being the eternal word must qualifie mix or unite with the corruption in the Wrath , thereupon the Bodies of the fruits were Evill and Good. For the outward Birth or Geniture of the fruits must be out of or from the Earth which is in Death ; And the spirit or life must be out of the Astral Birth , which standeth in Love and Wrath. 22. For thus stood the Birth or Geniture of Nature in the Time of the Kindling , and was thus together incorporated in the Earth , and must also in such a Birth spring up again : For it is written ; that the dead Earth should let the Grasse and Herbs , and Trees spring up , each according to its kind , Gen. 1. 12. that is , according to the kind and quality , as it had been from eternity , and as it had been in the heavenly quality , kind and form . For that is called its own kind , which is received in the mothers Body or Womb , and is its own by right of Nature , as its own peculiar Life . 23. Thus also the Earth brought forth no strange Life , but even that which had been in it from eternity ; And as before the time of the wrath it had brought forth heavenly fruit , which had a holy pure heavenly Body , and were the food of Angels : so now it brought forth fruits , according to its comprehensible palpable hard , Evil , wrathful , poisonous , venomous , half-dead kind : for as the Mother was , so were her children . 24. Not that the fruits of the Earth are thereupon wholly in the wrath of God : for the incorporated or compacted Word , which is immortal and incorruptible , which was from eternity in the Salitter of the Earth , sprung up again in the Body of death , and brought forth fruit out of the dead Body of the Earth : but the Earth comprehended not the Word , but the Word comprehended the Earth . 25. And now as the whole Earth was , together with the Word ; so was the fruit also , but the word remained in the Center of the Heaven , which is also in this place , hiddenly ; and this Birth or Geniture caused the seven qualifying or fountain spirits , out of or from the outermost , corrupt and dead Birth or Geniture to form the Body ; and it self , viz. the Word or Heart of God remained in its heavenly seat sitting on the Throne of Majestie , and filled the Astrall and also the mortal Birth or Geniture , but to them was the holy life altogether incomprehensible . 26. Thou must not think , that thereupon the outermost dead Birth or Geniture of the Earth hath gotten such a Life through the risen word that sprung up , so that it is no more a Death : No ; that can never be , for that which is once dead in God , that , is really dead , and in its own power can never be living again , but the Word , which qualifieth mixeth or uniteth with the Astrall Birth in the Part of the Love , that generateth the Life through the astrall Birth or Geniture ; through the Death . 27. For thou seest plainly , How all the Fruits of the Earth , whatsoever it bringeth forth , must putrifie and Rot ; also they are a Death . 28. But , that the Fruits get another Body , then the Earth is ; which is much fuller of vertue , fairer , or more beautifull ; also of a better taste relish and smell : it is , because the Astrall Birth or Geniture receiveth power or vertue from the Word , and formeth or frameth another Body , which standeth half in the Death , and half in the Life , and standeth hidden between the Wrath of God , and the Love. 29. But , that the Fruits upon the Body , are much pleasanter lovelier sweeter and milder , and with a Good Taste and relish : that , is even the Third Birth out of the Earth ; according to which the Earth shall be purged and cleansed at the End of this time , and shall be set or put again into its first Place , but the Wrath will abide in Death . The richly joyfull Gate of Man. 30. Behold , thus saith the Spirit in the Word , which is the very Heart of the Earth , and which riseth or springeth up in his Heaven , in the half flash of the Life , wherewith my spirit in its knowledge qualifieth mixeth or uniteth , and through which I write these words . 31. Man is made out of the Seed of the Earth , out of an incorporated or compacted Masse or Lump ; [ Understand out of the Matrix of the Earth , wherein the Eye is twofold ; the one in God , and the other in this world ; out of Three Principles : ] and not out of the wrath , but out of the Birth or Geniture of the Earth : and stood in the Astrall Birth or Geniture in the part of the Love , but wrath hung to him , which he should have put forth from himself as the the fruit putteth forth from it , the bitternesse of the Tree . 32. And that he did not , but reached back from the Love into the wrath , and lusted after his dead or mortal Mother to eat of her , and to suck her breast , and to stand upon her stock . 33. Now according to his wrestling , so also it befell him , and so he brought himself with his outermost Birth or Geniture into the Death or mortality of his mother , and with his life he brought himself out from the Love into the Part of the wrathful Astral Birth or Geniture . 34. And there he standeth now between Heaven and Hell in the Face of the Devill in his kingdome , against whom the Devil warreth fighteth and striveth continually , that he might either banish him out of his Country into the Earth , or make him a child of wrath in Hell. And what is Now his Hope ? Answer . 35. Behold ! thou blind Heathen : behold ! thou Render Perverter Obscurer and wrester of the Scriptures , open thy eyes wide , and be not ashamed at this simple plainnesse ; for God lyeth hid in the Center , and is yet much more Simple and plain , but thou seest him not . 36. Behold ! thy spirit or thy soul , is generated from or out of thy Astral Birth or Geniture , and is the Third Birth in thee ; Just as an Apple upon a Tree is the Third Birth or Geniture of the Earth , and hath not its vegetation in from or within the Earth , but from above the Earth : and if it were a Spirit , as thy soul is , it would not suffer the Earth any more to tye or bind it to corruption . 37. But thou must know , that the Apple on its stock or Branch , however with its innermost Birth or Geniture , qualifieth mixeth or uniteth with the Word of God , through whose power it is grown out of the Earth . 38. But being the wrath is in its * Bodily or Corporeal Mother , therefore it cannot set or put it out from the Comprehensible or palpable Birth , but must remain with its Body in the palpablenesse or comprehensibility in Death . 39. But in its power , in which its life standeth , wherewith it qualifieth mixeth or uniteth with the Word of God , it will in its mother in the power of the Word at the last Judgment Day be set or put again into its heavenly Place ; and be separated from the wrathfull and dead or mortall palpablenesse , and spring up in the Heaven of this world , in a heavenly form , and 〈◊〉 a Fruit for Men in the other LIfe . [ Here understand ; The power of the Principle , out of which the Apple and All groweth , shall in the Renovation of the world spring up again in Paradise , with the wonders : ] 40. But being thou art made out of the Seed of the Earth , [ Red Earth , is Fire and Water , conceived with or by the word Fiat , out of the Matrix of the Earth ; but when Man Imagined or set his desire into the Earth , he became Earthly . and hast set or put thy Body back again into thy Mother , therefore thy Body also is become a palpable dead or Mortal Body , such as thy Mother is . 41. And thy Body hath the same Hope which thy Mother the Earth hath , viz. that at the last Judgement Day , in the power of the word , it shall be set or put again into its first Place . 42. But being thy Astral Birth standeth here on Earth in the wrath , and qualifieth mixeth or uniteth with the Love in the Word , Just as the Fruit on the Tree doth : for the power of the fruit qualifieth or uniteth with the word ; Therefore thy Hope standeth in God. For the Astrall Birth or Geniture standeth in Love and Wrath ; and , that , in this time it cannot prevent , in regard of the outermost Birth or Geniture in the Flesh , which standeth in Death . 43. For the dead or Mortal Flesh hath encompassed the Astrall Birth , and Mans Flesh is a dead Carkasse , whilest it i● yet in the Mothers body or womb , and is encompassed with Hell and Gods wrath . 44. But now the Astrall Birth generateth the animated soulish Birth , viz. the Third , which standeth in the word , 〈◊〉 the incorporated or compacted word lyeth hidde● in i●s Heaven . [ The Sulphur to he [ production of the ] Soul , is the first Principle in the eternall will-spirit , and cometh to Life in the third Principle , and so liveth between love and wrath , and hangeth to born : ] 45. But now being thou hast thy Reason , and art not like the Apple on the Tree , but art Created an Angel and the similitude or Image of God , instead of the Expulsed Devils , and knowest how thou canst with thy Astrall Birth , in the part of Love , qualifie or unite with the Word of God ; therefore thou canst in the Center in the Word , set or put thy animated or soulish Birth into Heaven , and thou canst with thy soul , even with thy * living Body in this Dead or Mortal palpability rule with God , in Heaven . 46. For the Word is in thy heart , Deut. 30. 14. Rom. 10. 8. and qualifieth or uniteth with the Soul as if it were one Beeing ; and if thy Soul standeth in the Love , then it also is one Beeing . And , thou mayst say , that according to thy soul thou sittest in Heaven , and livest and reignest with God. [ Understand ; according to the spirit of the soul , with the Image out of the animated or soulish fire : ] 47. For , the soul , which apprehendeth the Word , hath an open Gate in Heaven , and can be prevented by nothing , neither doth the Devill see the soul , because it is not in his Country or Dominions . 48. But being thy Astrall Birth standeth with the one part in the wrath , and that the Flesh through the wrath standeth in Death , thereupon the Devil , in the part of the wrath , seeth continually even into thy Heart , and if thou lets him have any Room or place there , then he teareth that part of the Astrall Birth , which standeth in the Love , out from the word . 49. And then thy Heart is a dark Valley : And if thou dost not Labour and work quickly again to the Birth of the Light , then he kindleth the wrath-fire therein , and then shall thy soul be spewed out from the Word , and then it qualifieth or uniteth with the wrath of God , and so afterward thou art a Devil , and not an Angel , and canst not with thy animated or soulish Birth , reach the Gates of Heaven . 50. But if thou fightest and strivest with the Devill , and keepest the Gate of Love in thy Astrall Birth , and so departest from hence as to the Body , then thy Soul remaineth in the Word quite hidden from the Devil , and rei●neth with God , even unto the Day of the Restitution of that which was Lost. 51. But if thou standest with thy Astrall Birth in the wrath when thou departest from hence as to the Body , and thy Soul not comprehended in the word ; then thou canst never reach the Gates of Heaven , but into what thou hast sown thy seed , that is , thy Soul , in that very Part shall thy Body also arise . The Gate of the Power . 52. But that , Soul and Body , shall * come together again , at the Day of the Resurrection , thou mayst perceive so much , here by the Earth . For the Creator said ; Let the Earth bring forth Grasse and Herbs , and Trees bearing Fruit , each according to its Kind . And then each sprung up according to its kind ; and grew , and as before the time of the wrath it had a Heavenly Body , so it got now an Earthly one , answerable to its Mother . 53. But it is to be considered , how all was comprised in the word at the great tumult and uproar of the Devill , so that all sprung up in its own Being according to its Power vertue and kind , as if it had never been destroyed or altered at all . 54. Now if it were thus at that Time , when there was such murthering and robbing , sure it will be much more so at the Last Judgment Day , when the Earth shall be separated in the kindled wrath-fire , and shall be living again or revived , then surely it will be comprehended in the Word of Love , as it hath in the same Word here generated its Fruit , of Grasse , Herbs and Trees , as also all manner of mineral Oras of Silver and of Gold. 55. But being the Astrall Birth of the Earth standeth in the Love , and the outward in Death , therefore will each remain in its seat , and so Life and Death will sever themselves . 56. And where now would the Soul of Man rather be at the day of Regeneration , then with its † Father ; that is , † in the Body , which hath Generated it ? 57. But being the Soul , all the while the Body had been in Death , remained hidden in the Word , and being the same Word also holdeth the Earth in the Astral birth in the Love , therefore it qualifieth mixeth or uniteth through the Word , all the time of its hiddennesse and secre●ie , also with its Mother the Body , according or as to the Astral Birth or Geniture in the Earth , and so Body and Soul in the Word , were never separated one from another , but live joyntly and equally together in God. 58. And though indeed the Bestial Body must putrifie and Rot , yet its power and vertue liveth , and in the mean while there grow out of its power , in its Mother , fair beautiful Roses Blossoms and Flowers : and though it were quite burnt up and Consumed in the Fire , yet its power and vertue standeth in the four Elements in the Word , and the Soul qualifieth mixeth or uniteth therewith : for the Soul is in Heaven , and the same Heaven is every where , even in the midst or center of the Earth . 59. O Dear Man view thy self for a vvhile , in this Looking-Glasse ; thou wilt find it more largely to be read of concerning the Creation of Man : this I set down here for this very cause , that thou mightest the better understand the power of Creation , and that thou mightest the better conceive , and fit thy Self for , this Spirit , and so learn to understand its Language . The open Gate of the Earth . Now it might be Asked : From or Out of what matter or power and Vertue then did the Grasse , Herbs , and Trees spring forth ? what manner of substance or condition or Constitution hath this kind of Creature ? Answer . 60. The simple saith , God made All things out of Nothing : but He knoweth not , That God ; neither doth he know , what He is : for when he beholdeth the Earth , together with the Deep above the Earth , he thinketh , verily , all this is not God , or else he thinketh , God is not there . He alwaies Imagineth with himself , that God dwelleth onely above the Azure Heaven of the Stars , and ruleth as it were , with some Spirit which goeth forth from him into this world ; and that his Body is not present here upon the Earth , nor in the Earth . 61. And just such Opinions and Tenents I have read also in the Books and Writings of Doctors ( der † Doctoren ) : and there are also very many Opinions Disputations and Controversies arisen about this very thing among the Learned . 62. But seeing God openeth to me the Gate of his Being in his great Love , and remembreth the Covenant , which he hath with Man , therefore I will faithfully and earnestly according to my Gifts , unshut and set wide Open All the Gates of God , so far as God will give me leave . 63. It is not so to be understood , as that I am sufficient enough in these things , but only so far as I am able to comprehend . 64. For , the Being of God , is like a Wheel , wherein many wheeles are made one in another , upward , downward , crosse-ways , and yet continually turn all of them together . 65. Which indeed when a man beholdeth the wheel , he highly marvaileth at it , and cannot at once in its turning learn to conceive and apprehend it : but the more he beholdeth the wheel , the more he learneth its Form or frame ; and the more he learneth , the greater Longing he hath to the Wheel ; for he continually seeth somewhat , that is more and more wonderfull , so that a man can neither behold it or learn it Enough . 66. Thus , I also , what I do not enough describe in one place concerning this Great Mystery , that you will find in another place : and what I cannot describe in this book in regard of the Largenesse of the Mystery , and my Incapacity , that you will find in the other following . 67. For this Book is the first sprouting , or vegetation of this Twigg , which springeth or groweth Green in its Mother , and is as a Child , which is learning to go , and is not able to run a Pace at the First . 68. For though the Spirit seeth the Wheel , and would fain comprehend its form or frame in every Place , yet it cannot do it exactly enough , because of the turning of the wheel : But when it cometh about again , so that the spirit can see the first apprehended or conceived form again , then continually it learneth more and more , and alwaies delighteth and loveth the wheel , and longeth after it still more and more . Now Observe : 69. The Earth hath just such qualities and qualifying or fountain spirits , as the Deep above the Earth , or as Heaven hath , and all of them together belong to one only Body : and the whole or universal God is that one onely Body : but that thou dost not wholly and fully see and know him , Sins are the cause , with and by which , thou in this great Divine Body , Lyest shut up in the dead or m●●tal Flesh , and the power or vertue of the Deitie is hidden from thee , even as the marrow in the Bones is hidden from the Flesh. 70. But if thou in the spirit breakest through the Death of t●e Flesh , then thou seest the hidden God. For as the Marrow in the Bones penetrateth presseth or breaketh thorough , and giveth vertue power and strength to the Flesh , and yet the Flesh cannot comprehend or apprehend the Marrow , but onely the power and vertue thereof : no more canst thou see the hidden Deity in thy Flesh , but thou receivest its power , and understandest therein that God dwelleth in thee . 71. For the dead or mortal Flesh belongeth not * to the Birth of life , as that it can receive or conceive the life of the Light as a propriety , but the life of the Light in God riseth up in the dead or mortal Flesh , and generateth to it self , from or out of the dead or mortal Flesh another heavenly and Living Body , which knoweth and understandeth the Light. 72. For this Body is but a Shell , from which the new Body groweth . [ The new Body groweth out of the heavenly substantiality in the Word , out of the Flesh and Blood of Christ , out of the Mystery of the Old Body : ] As it is , with a Grain of wheat in the Earth . The Husk or shell shall not rise and be living again , no more then it doth in the wheat , but will remain forever in Death and in Hell. 73. Therefore , Man carrieth about with him here upon Earth , in his Body the Devil 's Eternall Dwelling house . O thou fair excellent Goddesse ! mayst thou not well Prance and Trick thy self therein , and in the mean while invite the Devill into the new Birth for a Guest , will it not profit thee very much ; take heed , thou dost not Generate a New Devill , who will remain in his own House . 74. Behold the Mystery of the Earth , As that Generateth or bringeth forth , so must thou Generate or bring forth . The Earth is not that Body , which groweth or sprouteth forth , but is the Mother of that Body , As also thy Flesh is not the spirit , but the Flesh is the Mother of the Spirit . 75. But now in Both of them , viz. in the Earth and in thy Flesh , there is the Light of the clear Deity hidden , and it breaketh thorough , and generateth to it self a Body according to the kind of each Body , for Man according to his Body ; and for the Earth , according to its Body ; for as the Mother is , so also is the child . 76. Mans Child , is the Soul , which is generated out of the Astral Birth from or out of the Flesh ; and the Earths child is the Grasse , the Herbs , the Trees , Silver , Gold , and all mineral Oars . Now thou Askest : How then shall I do , that I may understand somewhat concerning the Birth or Geniture of the Earth ? Answer . 77. Behold ! the Birth of the Earth standeth in its Birth or Geniture , as the whole Deitie doth , and there is no difference at all , but onely as to the corruption in the wrath , wherein comprehensibility or palpability standeth : that only is the difference or distinction , and is the Death between God and the Earth . 78. Thou must know , that all the seven spirits of God are in the Earth , and Generate , as they do in Heaven : For , the Earth is in God , and God never Dyed , but the outermost Birth or Geniture is dead , in which the wrath resteth , and is reserved , for King Lucifer ; to be a House of Death and of Darknesse , and to be an eternal Prison or Dungeon . Of the seven Spirits of God , and of their operation in the Earth . 79. The First is the astringent Spirit , and that contracteth or draweth together in the Astral Birth of the seven qualifying or fountain spirits , a Masse or Lump in the Earth , through the kindling of the superiour Birth or Geniture above the Earth , and dryeth that up with its sharp coldnesse , just as it contracteth or draweth the water together , and maketh Ice thereof , so it also contracteth or draweth together the water in the Earth , and maketh thereof a dry Masse or Lump . 80. Then next , the Bitter spirit , which existeth in the fire-flash , is also in the Matter or Masse , and that cannot endure to be captivated or imprisoned in the dryed exficcated Matter , but rubs it self against the astringent spirit in the dryed Masse or Lump , so long till it kindleth the fire ; and so when that is done , then the Bitter spirit is terrified , and getteth its life . Conceive this here aright . 81. In the Earth , thou canst not perceive , find , or search out any thing , besides the Herbs Plant or Vegetables and Metals , more then Astringency , Bitternesse , and water : But the water now therein is sweet , opposite to the other two Qualities : Also it is thin or Transparent , and the other two are Hard , Rough and Sowr , and alwaies the one is against the other . Thereupon there is a perpetual struggling fighting and wrestling , but in the struggling of these three , the Life doth not yet stand : but they are a dark valley , and they are three things which can never endure one another , but there is an eternal struggling amongst them . 83. And from hence mobility taketh its Originall , also Gods wrath which resteth in the hidden secresie , taketh its original from hence : and so also the Original of the Devil , of Death and of Hell , it ariseth from hence ; as you may read thereof , concerning the Fall of the Devill . The Depth in the Center of the Birth or Geniture . 84. Now when these three , viz. the Astringency , Bitternesse and Sweetnesse rub themselves one against another , then the astringent quality groweth predominant , for it is the strongest , and forcibly attracteth or draweth the sweetnesse together , for the Sweetnesse is meek and extensive in respect of its Supplenesse , and must yield to be captivated or imprisoned . 85. And so when that is done , then the Bitternesse is also together captivated or imprisoned in the Body of the sweet water , and becometh also together dryed up , and then the Astringent sweet and bitter are one in another , and struggle so strongly in the dryed Masse or Lump , till the Masse be quite dry : For the Astringent quality alwaies contracteth it together , and dryeth it more and more . 86. But when the sweet water can defend it self no longer , then ( anguish ) riseth up in it , just as in Man , when he is Dying , when the spirit is departing from the Body , and so the Body yieldeth it self captive as a Prisoner to Death : just so the water also yieldeth it self captive as a Prisoner . 87. And in this ( anxious rising up ) an anguishing Heat is generated , whereby a * Sweat presseth forth , as it doth in a dying Man ; and that sweat qualifieth mixeth or uniteth with the astringent and bitter qualities , for it is their sonne , which they have generated out of the sweet water , which they had kill'd and brought to Death . 88. Now when that is done , then the Astringent and Bitter qualities rejoyce in their sonne , understand in the Sweat , and each of them giveth to it their power vertue and Life , and stuffe it , like a greedy Gurmandizing Hogg , so that it soon comes to grow full and swelled : For the astringent quality , as also the bitter , alwaies draw the sap out of the Earth , and stuffe it into their young sonne . 89. But the Body , which was first contracted or drawn together out of the sweet water , remaineth dead or Mortal , and the † Sweat of the body , which qualifieth mixeth or uniteth with the astringent and bitter qualities , hath the house therein , where it spreadeth it self forth , groweth Grosse * full and Lusty or Wanton . 90. But now the Two Qualities , viz. the Astringent and Bitter cannot leave their contention and opposition or contrary will , but wrestle continually one with another : The astringent is strong , and the bitter is swift . 91. And so now when the astringent grapleth with the bitter , then the bitter leaps aside , and taketh the sonne 's sap along with it ; And then the astringent every where presseth hard after it , and would fain captivate it , then the Bitter rusheth out from the Body , and extendeth it self so far as it can . 92. But then when the Body begins to be too straight or narrow for it , that it can extend or stretch it no more , and that the contention be too great , then the bitter must yield it self captive . Yet for all that , the astringent cannot kill the bitter , but only holds it captive , and so the strife in them is so great , that the bitter breaks out of the body in * strings like Thrids , and taketh some of the Sonnes sap or Body along with it . And this now is the vegetation or growing and incorporating or imbodying of a Root in the Earth . Now thou Askest : How can God be , in that Birth or Geniture ? Answer . 93. Behold ! that is the Birth or Geniture of Nature : and so now , if in these three qualities , viz. the astringent , bitter and sweet , the wrath-fire were not kindled , then thou wouldst plainly see , where God is . 94. But now the wrath-fire is in all Three : for the astringent is too very cold , and contracteth or draweth the Body too hard together , and the sweet is too very thick and dark , which the astringent soon catcheth , and holds it captive , and dryeth it too much : and then the bitter is too stinging , murtherous and raging ; and so they cannot be reconciled to agree . 95. Else if the Astringent were not so much kindled in the cold fire , and the water not so thick , also the bitter not so swelling rising and Murtherous , then they Might kindle * the fire , from whence the Light would Exist , and from the light the Love , and so out of the fire flash , the Tone would Exist : and then thou shouldst see plainly , whether there would not be a heavenly Body there ; wherein the light of God would and doth shine . 96. But being the astringent is too cold , and dryeth the water too much , thereupon it captivateth the Hot file in its coldnesse , and killeth or destroyeth the Body of the sweet water , and so the bitter captivateth it , and dryeth it up . 97. And so in this ex●iccation or drying up , the unctuousnesse or fatnesse in the sweet water is killed or destroyed , in which the fire kindleth it self , and so out of that unctuosity or fatnesse an astringent and bitter spirit comes to be . For when the unctuousnesse or fat in the sweet water dyeth , then is it turn'd into an anguishing sweat , in which the astringent and bitter do qualifie mix or unite . 98. The meaning is not , that the water dyeth quite ; no , that cannot be , but the astringent spirit taketh the sweetnesse or the unctuosity and fatnesse of the water captive in its cold fire , and qualifieth mixeth or uniteth therewith , and maketh use thereof for its Spirit : It s own spirit being wholly benummed , and in Death , therefore it maketh use of the water for its Life , and draweth out its unctuosity or fatnesse to it self , and bereaveth it of its power . 99. And then the water becometh an anguishing sweat , which standeth between Death and Life , and so the fire of the Heat cannot kindle it self : For the unctuosity or fatnesse is captivated in the cold fire , and so the whole Body remaineth a dark Valley , which standeth in an anguishing Birth or Geniture , and cannot comprehend or reach the life . For the life which standeth in the Light , cannot elevate it self in the hard , bitter , and astringent Body : for it is captivated in the cold fire , but not quite dead . 100. And thou must see , that all this is really so : for Example , take a Root which is of a Hot quality , put it in warm water ; or take it into thy Mouth , and make it warm and supple or moist ; and then thou wilt soon perceive its life , and active or operative quality : But so long as it is without or absent from the Heat , it is captivated in Death , and is cold as any other Root or piece of wood is . 101. And then thou seest , that the Body upon the Root is dead also : for when the vertue is gone out of the Root , then the Body is but a dead Carcasse , and can operate or Effect Nothing at all : and that is , because the astringent and bitter spirit hath killed or destroyed the Body of the water , and attracted the fatnesse or unctuosity thereof to it self ; and thus they have drawn † or sucked up the Spirit thereof , into the dead Body . 102. Otherwise , if the sweet water could keep its unctuosity or fatnesse in its own power , and that the astringent and the bitter spirit did rub themselves one with another very gently in the sweet water , then they would kindle the unctuosity or fatnesse in the sweet water , and then the Light would instantly generate it self in the water , and would enlighten the astringent and the bitter quality . 103. Whereupon they would get their true Life , and would be satisfied by the Light , and rejoyce highly therein , and from that living Joy , Love would arise up , and then the Tone would rise in the fire-flash , through the rising up of the Bitter quality in the astringent . And if that were done , there it would be a Heavenly Fruit , just as it springeth up in Heaven . 104. But thou art to know , that the Earth hath all the qualifying or fountain spirits : for through the Devils kindling , the spirits of Life were incorporated or compacted together also in Death ▪ and as it were captivated , but not quite murthered . 105. The first three , viz. the Astringent , Sweet , and bitter , belong to the Imaging or framing of the Body , and therein standeth the mobility and the Body or Corporeity : and these now have the comprehensibility or palpability , and are the Birth of the outermost Nature . 106. The other three , viz. the Heat , Love , and Tone stand in the incomprehensibility , and are generated out of the first Three ; and this now , is the inward Birth , wherewith the Deity qualifieth mixeth or uniteth . 107. And now , if the first three were not congealed or benumm'd in Death , so that they could kindle the Heat , then thou wouldst soon see a bright shining heavenly Body , and thou wouldst see plainly , where God is . 108. But being the first Three qualities of the Earth are congealed or benummed in death , therefore they remain also a Death , and cannot elevate their life into the Light , but remain a dark valley , in which , there standeth Gods Wrath , Death , and Hell , as also the Eternal Prison , and Source or Torment of the Devils . 109. Not that these three qualities of the outermost Birth , in which the wrath-fire standeth , are rejected and reprobated even to the innermost ; no , but onely the outward palpable Body , and therein the outward hellish source quality or Torment . 110. Here thou seest once more , how the Kingdom of God and the Kingdom of Hell hang one to another , as one Body , and yet the one cannot comprehend the other . For the second Birth , viz. the Heat , Light , Love and the Sound or Tone , is hidden in the outermost , and maketh the outward moveable , so that the outward gathereth it self together , and generateth a Body . 111. And though the Body standeth in the outward palpablenesse , yet is it formed according to the kind and manner of the inward Birth , for in the Inward Birth or Geniture standeth the Word , and the Word is the Sound or Tone , which riseth up in the Light in the fire-flash through the bitter and the astringent quality . 112. But being the Sound of Gods Word must rise up through the astringent bitter Death , and generate a Body in the half-dead water , thereupon that Body is Good and also Evill , dead and living ; for it must instantly attract the sapp of Fiercenesse , and the Body of Death , and stand in such a body and power , as the Earth its Mother doth . 113. But that the Life lyeth hid under and in the Death of the Earth , as also in the children of the Earth ; I will here demonstrate it to you . 114. Behold ! Man becometh weak faint and sick , and if no remedy be used , then he soon falls into Death . The sicknesse caused either by some bitter and astringent Herb , which groweth out of the Earth , or else caused by an evil mortiferous deadly water , or by severall mixtures of earthly Herbs , or by some evil stincking and rank flesh or Meat , and surfet from thence to Loathing . 115. Now if a Learned Physitian inquireth from the sick Person from what his ▪ Disease is proceeded , and taketh that which is the cause of the Disease , whether it be Flesh , Water , or Herbs , and distills or burneth it to powder , according as the Matter is , and so burneth away the outward Poison thereof , which standeth in Death ; then , in that distill'd Water or burnt Powder the Astral Birth remaineth in its Seat , where life and death wrestle o●e with another , and are both capable of being raised up ; for the Dead●Body is gone . 116. And so now , if thou minglest with this water or powder , some good Treacle or the like , which holdeth Captive the rising up and the power of the wrath in the Astrall Birth , and givest it to the sick party or Patient in a little warm drink , be it Beer or Wine ; then operateth the innermost and hidden Birth of the thing , which hath caused the Disease in man through its outermost dead Birth . 117. For when it is put into warm Liquor , then the life in the thing becometh rising , and would fain raise it self , and be kindled in the Light ▪ ●ut it cannot because of the wrath , which is opposite to it in the Astral Birth or Geniture . 118. But it can do thus much , viz. * it can take away the Disease from a Man : for the Astral Life riseth up through Death , and taketh away the power from the Sting of Death : and so when that hath gotten the victory , then the Party becometh sound again . 119. Thus thou seest , how the power or vertue of the Word and eternal life in the Earth and in its children lyeth hidden in the center in Death , and springeth up through Death , incomprehensibly as to the Death , and continually travelleth in anguish to the Birth of life , and yet cannot flourish or budd till the Death be severed from it . 120. But it hath its Life in its Seat , and that cannot be taken from it , but Death hangeth to it in the outermost Birth or Geniture , as also the wrath in Death : for the Wrath is the life of Death and of the Devill : and in the wrath standeth also the corporeal Being or the Bodies of the Devils , but the dead Birth or Geniture is their Eternall Dwelling House . The Depth in the Circle of the Birth or Geniture . Now one might Ask : What manner of substance hath it , or what is the condition thereof , that the Astral Birth of the Earth did begin its qualifying operating and generating one Day sooner then the Astral in the Deep above the Earth : seeing the fire in the Deep above the Earth is much sharper and easier to be kindled , then the fire in the Earth : and seeing also that the Earth must be kindled by the fire in the Deep above the Earth , else it can Bear no fruit ? Answer . 121. Behold ! thou understanding Spirit ; the Spirit speaketh to thee , and not to the dead spirit of the flesh : Open the Door of thy Astral birth wide , and elevate that one Part of the astral Birth in the light , and let the other in the wrath stand still , and take heed also that thy animated or soulish spirit do wholly unite with the Light. 122. And so when thou standest in such a form , then thou art as Heaven and Earth is , or as the whole Deitie is with its Births or Genitures in this world . 123. But now if thou art not thus , then thou art blind herein , though thou wert the wittiest and wisest Doctor , that ever could be found in the world . 124. But if thou art Thus , then raise up thy spirit , and look through thy Art of Astrology , thy deep sense , and measuring of Circles , and see if thou art able to apprehend it ? It must be born IN THEE , Else thou gettest neither Grace nor Art 125. If the Eyes of thy Spirit shall stand open , then thou must generate thus , else thy Comprehensibility is a Foolish Virgin , and it befalls thee as if a Limner should offer to pourtray the Deity on a Table , and tell thee , It is made right , the Deity is just so . 126. Then the Believer and the Limner are both alike , both of them see nothing but only wood and Colours , and the one blind leadeth the other : surely thou art not to fight here with Beasts , but with Gods. Now Observe : 127. When the whole Deitie in this world moved it self to the Creation , then not onely the one part did Move , and the other rest ; but all stood joyntly in the Mobility , Even the whole Deep , so far , as Lord Lucifer was King , and so far as the place of his Kingdom reach'd , and so far as the Salitter in the wrath-fire was kindled . 128. The motion of the three Births lasted the length of six Dayes and Nights , wherein all the seven Spirits of God stood in a full moving Birth or Geniture , as also the Heart of the spirits ; and the Salitter of the Earth turn'd about in that while , six times in the great wheel ; which wheel is the seven qualifying or fountain spirits of God ; and at each turning about , or Diurnal Revolution , there was generated a several special fabrick or work , according to the innate Instant qualifying or fountain spirits . 129. For the First qualifying or fountain spirit is the Astringent , cold , sharp and hard Birth or Geniture , and that belongeth to the first Day in the Astrall Birth or Geniture , the Astrologers call it the Saturnine , which was performed on the First Day . For therein the hard dry sharp Earth and Stones came to be : and were incorporated or compacted together , moreover then was also generated the strong Firmament of Heaven ; and the Heart of the seven spirits of God stood hidden in the hard sharpnesse . 130. Astrologers appropriate or attribute the Second Day to Sol or the Sun , but it belongeth to Jupiter , to speak of it Astrologically : for on the second Day the Light brake forth out of the Heart of the seven qualifying or fountain spirits through the hard quality of the Heaven , and caused a mitigation or allaying in the hard water of the Heaven , and the light became shining in that meeknesse and allay . 131. And then the meeknesse and the Hard water separated themselves asunder , and the hardnesse remained in its hard place , as a hard Death , and the meeknesse or softnesse penetrated through the Hardnesse in the power of the Light. 132. And this now is the water of Life , which is generated in the Light of God out of the hard Death . And thus the light of God in the sweet water of Heaven brake through the astringent and hard dark Death , and thus the Heaven is made out of the midst or Center of the water . 133. The hard Firmament is the astringent quality , and the gentle Mild or meek firmament is the water , in which the Light of Life riseth up , which is the Clarity or Bright Light of the Sonne of God. And in this manner or form also the knowledge , and the light of life riseth up in Man , and the whole light of God in this world standeth in such a Form , Birth , and rising up . 134. The Third Day is very rightly attributed to Mars , because it is a bitter , and a furious raging and stirring spirit . In the third Revolution of the Earth the bitter quality rubb'd it self with the astringent . Understand this thing rightly . 135. When the Light in the sweet water did penetrate through the astringent spirit , then the fire - flash terrour or crack of the Light , when it kindled it self in the water , rose up in the astringent and hard dead quality , and made all stirring , from thence existed the 〈…〉 136. Now I speak here not onely of the Heaven above the Earth , but this stirring and Birth or Geniture was also in the Earth and every where . 137. But being the heavenly fruits before the time of the wrath , sprung up onely in this stirring of the seven qualifying or fountain spirits , and vanish'd or passed away again by their stirring , and so changed or altered themselves ; therefore on the third Day of the Birth or Geniture of the Creation , they sprung up also through the stirring of the fire-flash in the astringent quality of the Earth . 138. And though indeed the whole Deity is in the Center of the Earth hidden , yet the Earth could not for all that bring forth heavenly fruit , for the astringent quality had shut and barred the hard Bolt of Death upon it , and so the Heart of the Deity remained hidden in its meek and Light Heaven . 139. For the outermost Birth is Nature , and that ought not to reach back into the Heart of God , neither can it , but is the Body , in which the qualifying or fountain spirits generate themselves , and shew forth and manifest their Birth or Geniture by their fruits . The Two and Twentieth Chapter . Of the Birth or Geniture of the Starres , and Creation of the Fourth Day . 1. HEre now is begun the describing of the Astrall Birth , and it ought well to be observed , what the first title of this Book meaneth , which is thus Expressed . The Day-spring or Dawning in the East , or Morning-Rednesse in the Rising . For here will a very simple Man be able to see and comprehend or apprehend the Being of God. 2. The Reader should not make himself blind through his unbelief and dull apprehension : for here I bring in the whole or Totall Nature with all her children , for a witnesse and demonstration . And if thou art rationall , then look round about thee , and view thy self , also consider thy self aright , and then thou wilt soon find from or out of what spirit I write . 3. For my part , I will obediently perform the command of the spirit , onely have thou a care , and suffer not thy self to be shut up by or in an open Door : for here the Gates of knowledge stand open to thee . 4. And though the spirit will indeed go against the Current of some Astrologers , that is no great matter to me , for I am bound to obey God rather then Men : they are blind in or concerning the spirit , and if they will not see , then they may remain blind still . Now Observe : 5. Now when upon the Third Day the fire-flash rose up out of the Light , which was shining in the sweet water ; which flash is the bitter quality , which generateth it self out of the kindled terrour or crack of fire in the water . 6. Then the whole Nature of this world , became springing boyling and moving in the Earth , as well as above the Earth , and every where , and began to generate it self again in all things . 7. Out of the Earth sprung up Grasse , Herbs and Trees , and in the Earth silver , gold , and all manner of Oar came to be ; and in the Deep above the Earth sprung up the wonderfull forming of power and vertue . 8. But that thou mayest understand , what manner of Substance and condition all these things and Births or Genitures have , I will describe all orderly one after another , that thou mayst rightly understand the Ground of this Mystery . And I will treat , 1. Of the Earth . 2. Of the Deep above the Earth . 3. Of the incorporating or compacting of the Bodies of the Stars . 4. Of the seven chief qualities of the Planets , and of their Heart , which is the Sun. 5. Of the Four Elements . 6. Of the outward comprehensible or palpable Birth or Geniture , which existeth out of this whole Regiment ; or Dominion . 7. Of the wonderful proportion and fitnesse or dexterity of the whole wheel of Nature . 9. Before this Looking Glasse I will now invite all Lovers of the Holy and highly to be Esteemed Arts , of Philosophy , Astrology , and Theology , wherein I will Lay open the Root and Ground of them . 10. And though I have not studied nor learned their Arts , neither do I know how to go about to measure Circles and use their Mathematicall Instruments and Compasses ; I take no great care about that : However , they will have so much to learn from hence , that many will not comprehend the ground thereof all the dayes of their Lives . 11. For I use not their Tables Formula's or Schemes rules and wayes , for I have not learned from them , but I have another Teacher , or School-master , which is the whole or Totall NATURE . 12. From that whole Nature , together with its innate instant Birth or Geniture , have I studied and learned my Philosophie , Astrologie and Theologie , and not from Men , or by Men. 13. But being Men are Gods , and have the knowledge of God the onely Father , from whom they are proceeded or descended , and in whom they Live , therefore I despise not the Canons Rules and Formula's of their Philosophie , Astrologie and Theologie . For I find , that for the most part they stand upon a right Ground , and I will diligently endeavour , to go according to their rules and Formula's . 14. For I must needs say , that their Formula or Scheme is my master , and I have my beginning and first knowledge from their Formula or Positions : neither is it my purpose , to go about to amend or cry down theirs ; for I cannot do it , neither have I learned them , but leave them standing in their own Place and Worth. 15. But I will not build upon their Grounds , but as a laborious carefull servant , I will digg away the Earth from the Root , that thereby men may see the whole Tree with its Root , Stock , Branches , Twiggs and Fruits : And may see that also my writing is no new thing , But that their Philosophie and my Philosophie are one Body , one Tree , bearing one and the same sort of fruit . 16. Neither have I any command , to bring in complaints against them , to condemn them , for any thing , but for their wickednesse and Abominations , as Pride , Covetousnesse , Envy and Wrath , against which the spirit of Nature complaineth very exceedingly , and not I : ●●r what can I do , that am poor Dust and Ashes , also very weak , simple and altogether unable ? 17. Onely the Spirit sheweth thus much , that to them is delivered and entrusted the weighty Talent , and the Key ; and they are drowned in the pleasures of the flesh , and have b●ried their weighty Talent in the Earth , and have lost the key in their proud Drunkennesse . 18. The spirit hath a long time waited on them and importuned them , that they would once open the Door , for the clear D●y is at Hand , yet they walk up and down in their Drunkennesse , seeking for the Key , when they have it about them , though they know it not ; and so they go up and down in their proud and covetous Drunkennesse , alwaies seeking about like the Country man for his horse , who all the while he went a seeking for him , was riding upon the Back of that very Horse he looked for . 19. Thereupon saith the Spirit of Nature , being they will not awake from Sleep , and open the Door , I vvill therefore do it my self . 20. What could I simple vulgar Lay-Man teach or write of their high Art , if it were not given to me by the Spirit of Nature , in whom I live and † am ? I am in the Condition or state of a vulgar or Lay-Man , and have no Salarie Wages or Pay for this writing : and should I then oppose the Spirit , that He should not begin to open , where and in whom he pleaseth ? I am not the Door , but an ordinary woodden Bolt upon it : and now if the Spirit should pluck me out from thence , and fling me into the Fire , could I hinder it ? 21. But if I would be an unprofitable Bolt , which stubbornly would resist to be pull'd out , and should bolt up and hinder the Spirit in the opening , would not the Spirit be angry with me , tear me off , and cast me away , and provide a more profitable and a fitter Bolt ? Then I should lye on the ground and be trampled under-foot , when as formerly I made so fair a shew upon the Door : what should this woodden Barre then serve for , but to be cast into the Fire and burnt ? 22. Behold ! I tell thee a Mystery , so soon as the Door is set wide open to its Angle , all uselesse fastnailed sticking Bolts or Barres will be cast away , for the Door will never be shut any more at all , but standeth open , and then the Four winds will go in and out at it . 23. But the Sorcerer sitteth in the way , and will make many so Blind , that they will not see the Door : and then they return Home , and say ; there is no Door at all , but that it is a meer Fiction , and so they go thither no more . 24. Thus men suffer themselves easily to be turn'd away , and so live in their Drunkennesse . 25. And now when this is done , then the Spirit is angry , which hath opened the Gates , because none will go OUT and IN at its Doors any more , and then it flings the Door-Posts into the Abysse , and then there is no more Time at all : those that are within , remain within ; and those that are without , remain without . AMEN . Now it may be Asked : What are the Stars ? Answer . 26. Moses writeth concerning them thus : And God said ; Let there be Lights in the Firmament of Heaven , to divide or distinguish the Day from the Night : and let them give signs and seasons , Dayes and Years : and let them be Lights in the firmament of Heaven to shine or give light upon the Earth , and it was so done . And God made two great Lights : the greater Light to rule the Day , and the lesser Light to rule the Night ; as also the Stars . And God set them in the Firmament of the Heaven , to shine or give Light upon the Earth : and to rule Day , and Night , also to divide or distinguish the Light from the Darknesse , and God saw that it was good , so out of the Evening and the Morning the fourth day came to be , Gen. 1. v. 14 , 15 , 16 , 17 , 18 , 19. 27. This description sheweth sufficiently , that the Dear man Moses was not the original author thereof : for the first writer thereof did not know either the true God , or the Stars , what they were . And it is very likely , that the Creation , before the Flood , was not described in writing , but was kept as a Dark word in their memories , and so delivered from one generation to another , till after the Flood , and till people began to lead Epicurean Lives , in all voluptuousnesse . 28. And then the Holy Patriarchs , when they saw that , they described the Creation , that it should not be quite forgotten , and that the swinish Epicurean world might have a Looking-Glasse in the Creation , wherein they might see , that there is a God , and that this Beeing of the world did not so stand from Eternity ; whereby they might have a Glasse to look into , and so fear the Hidden God. 29. And it was the Chiefest Iustruction and Doctrine of the Patriarchs before and after the Floud , that they led Men to the Creation : as the whole book of Job also doth drive at That . 30. After these Patriarchs came the wise Heathens , who went somewhat deeper into the knowledge of Nature : and I must needs say , according to the Ground of the Truth , that they in their Philosophie and Knowledge did come even before the face or Countenance of God , and yet could neither see nor know Him. 31. Man was so altogether Dead in Death , and so bolted up in the outermost Birth or Geniture in the dead Palpability : or else they could have Thought , that in this Palpability , there must needs be a Divine power hidden in the Center , which had so created this Palpability , and moreover preserveth upholdeth and ruleth the same . 32. Indeed they honoured prayed to or worshipped the Sun and Stars for Gods , but knew not how they were created or came to be ; or out of what ●hey came to be : for they Might well have thought , that they proceeded from somewhat , and that , That , which created them , must needs be Older and higher or Greater then all the Stars . 33. Besides , they had the Stones and the Earth for an Example , to shew , that they must proceed from somewhat , as also Men and all the Creatures upon the Earth . For all give testimony , that there must needs be in these things a mightier and greater Power at hand which had so created all these things , in that manner , as they are . 34. But indeed why should I write much of the blindnesse of the Heathens , are not our Doctors in their Crowned Ornaments of Hoods and Corn●r'd-Caps , as blind as they ? They know indeed that there is a God , who hath created all this , but they know not , where that God is , or how he is . 35. When they would write of God , then they seek for him without , and absent from this world , onely above in a kind of Heaven , as if he were some Image , that may be likened to somewhat : Indeed they grant , that , That God ruleth all in this world , with a Spirit ; but his corporeal propriety or habitation they will needs have in a certain Heaven aloft many Thousand Miles off . 36. Come on ye Doctors ! if ye are in the Right , then give answer to the Spirit : I will ask you a few Questions ; 1o. What do you think stood in the Place of this world , before the Time of the world ? Or 2o. Out of what do you think the Earth and Stars came to be ? Or , 3o. What do you think there is in the Deep of the Earth ? Or , 4o. From whence did the Deep exist ? Or , 5o. How do you think Man is the Image of God , wherein God dwelleth ? Or 6o. What do you suppose Gods wrath to be ? Or , 7o. What is that in man which displeaseth God so much , that he tormenteth and afflicteth man so , being he hath created him ? And 8o. that he imputeth Sinne to Man , and condemneth him to eternal Punishment ? 9o. Why hath he created that , wherein or wherewith Man committeth sin ? Surely that thing must be far worse : 10o. Wherefore and out of what , is that come to be ? Or 11o. What is the cause , or the beginning , or the Birth and Geniture of Gods fierce wrath , out of or from which , Hell and the Devil , are come to be ? Or , 12o. How comes it , that all the creatures in this world do bite , scratch , strike , beat and worry one another , and yet sin is imputed onely to Man ? Or , 13o. Out of what are Poisonous and venomous Beasts and worms , and all manner of Vermine come to be ? Or 14o. Out of what are the holy Angels come to be ? And 15º What is the Soul of Man ? And lastly , 16o. What is the Great GOD Himself ? 37. Give your direct and fundamental answer to this , and demonstrate what you say , and leave off your Verbal Contentions . Now if you can demonstrate out of all your books and writings , 1o. that you know the true and onely God ; and 2o. How he is in Love and Wrath : Also , 3o. What that God is ? and 4o. if you can demonstrate , that God is not in the Stars , Elements , Earth , Men , Beasts , Worms , Leaves , Herbs and Grasse , also in Heaven and Earth ; also that all this is not God Himself , and that my spirit is false and wicked ; then I will be the first , that will burn my book in the Fire ; and recall and recant all whatsoever I have written , and will accurse it , and in all obedience willingly submit my self to be instructed by you . 38. I do not say , that I cannot erre at all . For there are some things , which are not sufficiently declared , and are described as if it were from a Glimpse of the great God , when the wheel of Nature whirl'd about too swiftly , so that Man with his half dead and dull capacity or apprehension cannot sufficiently comprehend it ; but what thou findest not sufficiently declared in one place , thou wilt find it done in another ; if not in this , yet in the other Books . Now thou wilt say : It doth not become me , to ask such Questions : for the Deitie is a Mystery , which no man can search into ? Answer . 39. Hearken ; If it doth not become me to ask , then it doth not become thee to Judge mee . Dost thou boast in the knowledge of the Light , and art a Leader of the blind , and yet art blind thy thy self ? How wilt thou shew the way to the blind ? must ye not both fall , in your blindnesse ? But you will say : We are not Blind : for we well see the way of Light , though none can see it rightly . 40. Ye teach others the way , and you are alwaies seeking after it your selves ; And so you grope in the dark , and discern it not ! Or do you suppose , that it is Sin , for any Man to ask after the way ? 41. O ye blind Men ! leave off your contentions , and shed not innocent blood ; also do not lay waste Countries and Cities , to fulfill the Devils will ; but put on the Helmet of Peace , Girt your selves with Love one to another , and practise Meeknesse : Leave off Pride and Covetousnesse , Grutch not the different forms of one another , also suffer not the Wrath-fire to kindle in you , but live in Meeknesse , Chastity , Friendlinesse and Purity , and then you are and live ALL in God. 42. For thou needest not to Ask : Where is God ? Hearken thou Blind Man : thou livest in God , and God is in thee , and if thou livest holily , then therein thou thy self art God : For wheresoever thou lookest , there is God. 43. When thou beholdest the Deep betwixt the Stars and the Earth , Ca●st thou say , that is not God , or , there God is not ? O , thou miserable corrupted man ! Be instructed ; for in the Deep above the Earth , where thou seest and knowest nothing , and sayst , there is nothing , yet even there is the Light-Holy God in his Trinitie , and is generating there , as well as in the high Heaven aloft above this world . 44. Or dost thou think , that he departed and went away from his seat wherein he did sit from eternity , in or at the time of the Creation of this world ? O no ; that cannot be , for though He would himself do so , He cannot do it , for he himself is All : And as little as a member of the Body can be rent off from it self , so little can God also be divided rent or separated from Being Every where . 45. But that there are so many Formings figurings or framings in him , is caused by his Eternall Birth or Geniture , which first is Threefold , and out of or from that Trinitie , or Ternarie , it generateth it self infinitely or immensely unconceiveably . 46. Of these Births or Genitures I will here write , and shew to the children of the last world , what God is , not out of any Boasting or Pride , thereby to disgrace or reproach any body ! No ; the Spirit will instruct thee meekly and friendly , as a Father doth his children ; for the work is not from † my fleshly Reason , but the Holy Ghosts dear Revelation , or breaking through in the Flesh. 47. In my own faculties or powers I am as blind a Man , as ever was , & am able to do nothing , but in the Spirit of God , my * innate spirit seeth through ALL , but not alwaies with long Stay or Continuance , onely when the Spirit of Gods Love breaketh thorough my spirit , then is the animated or soulish Birth or Geniture and the Deity one Being , one Comprehensibility , and one Light. 48. Am I alone onely so ? No , but All Men are so , be they Christians , Jews , Turks or Heathens ; in whomsoever Love and Meeknesse is , in them is also the Light of God. If thou sayst , No , this is not so : Consider . 49. Do not the Turks , Jews , and Heathens live in the same Body , or Corporeity , wherein thou livest , and make use of that power and vertue of the same Body , which thou usest , moreover they have even the same Body , which thou hast , and the same God , which is thy God , is their God also . But thou wilt say : They know him not ; also they honour him not . Answer . 50. Yes Dear Man , now boast thy self that thou hast hit it well ! Thou knowest God indeed above others . Behold thou blind Man , where ever Love riseth up in Meeknesse , there the Heart of God riseth up . For the Heart of God is generated in the meek water of the kindled Light , be it in Man , or any where else without Man , it is every where generated in the Center , between the outermost and innermost Birth or Geniture . 51. And whatsoever thou dost but look upon , there is God , but the comprehensibility standeth in this world , in the wrath , which the Devil hath kindled ; and in the hidden kernel in the midst or center of the wrath the light or Heart of God is generated , incomprehensibly as to the wrath , and so each of them remaineth in its Seat. 52. Yet for all that , I do no way approve or excuse the Unbelief of the Jews , Turks and Heathens , and their stiff-necked stubbornnesse , and their fierce wrath , furious malice and hatred against the Christians . No ; these things are meer Snares of the Devil , whereby he allureth Men to Pride , Covetousnesse , Envy and Hatred , that he may kindle in them the hellish fire : neither can I say , that these four sons of the Devil are not domineering in Christendome , nay indeed in every Man. Now thou sayst : What then is the difference between Christians , Jews , Turks and Heathens ? Answer . 53. Here the Spirit openeth both Doors and Gates ; if thou wilt not see , then be blind . 54. The first I. difference is , which God hath alwaies held and maintained ; that all those , who know , what God is , and how they should serve him , that they should be able by their knowledge to presse through the wrath into Gods Love , and overcome the Devil : but if they do it not , then they are no better , then those , that know it not . 55. But if he , that knoweth not the way , presseth through the wrath into the Love , then is he like him , who press'd thorough by his knowledge ; but those that persevere in the wrath , and wholly kindle it in themselves , they are all alike one and other , be they Christians , Jews , Turks or Heathens . Or what dost thou suppose it is , wherewith Man can serve God ? 56. If thou wilt Dissemble with Him , and adorn or magnifie thy Birth , then I suppose thee to be a very fine Angel indeed : But He that hath Love in his heart , and leadeth a mercifull meek and lowly-minded life , and fighteth against malice and hatred , and presseth through the wrath of God into the Light , he liveth with God , and is One Spirit with God. 57. For God needeth no other Service , but that his creature , which is in His Body , do not slide back from Him , but be Holy , as He is . 58. Therefore also God gave the Law to the Jews , that they should diligently study and endeavour after meek Holinesse and Love , that thereby all the world might have them for their Looking-Glasse : But when they grew proud , and boasted in their Birth , instead of entring into Love , and turn'd the law of Love into the sharpnesse of wrath , then God removed their Candlestick and went to the Heathens . 59. Secondly II. There is this Difference betwixt the Christians , Jews , Turks and Heathens , that the Christians know the Tree of Life , which is CHRISTUS , CHRIST , who is the Prince of our Heaven and of this world , and ruleth in all Births or Genitures as a King in God his Father , and Men are his Members . 60. And now Christians know , how they may , by the power of this Tree , presse out from their Death through his Death to him into his life , and raign and live with him , wherein they also with their pressing through with their new birth , out from this Dead Body , may be and are with him in Heaven . 61. And though the dead Body is in the midst or Center of Hell among all the Devils , yet for all that , the new Man reigneth with God in Heaven , and the Tree of life is to them a strong Gate , through which they do enter into Life : But of this thou shalt find more largely in its proper Place . Now Observe : 62. Moses writeth , that God said ; Let there be Lights ▪ in the Firmament of Heaven , which should therein give a Light to the Earth , and divide or distinguish Day and Night , also make Years and Times or Seasons . 63. This description sheweth , that the first writer did not know , what the Stars are : But He took hold on the Deitie at the Heart , and look'd upon or had respect to the Heart , to consider what the Heart and kernel of this Creation is , and the Spirit kept the Astral and outermost Dead Birth or Geniture hidden from him , and did onely drive him in Faith to the Heart of the Deitie . 64. Which is also the Principal Point , most necessary for Man : For when he layeth hold on true Faith , then he presseth through the Wrath of God , through Death into life , and reigneth with God. 65. But being Men now at the End of this time , do listen and long very much after the Root of the Tree , through which Nature sheweth , that the time of the discovery of the Tree is at hand : therefore the Spirit will shew it to them : and the whole Deitie will reveal it self ; which is the Day-spring dawning , or Morning-Rednesse , and the breaking forth of the great Day of God , in which , whatsoever is generated from Death , to the Regeneration of Life , shall be Restored and Rise again . 66. Behold , when God said , Let there be light , then the light in the powers of Nature , or the seven spirits of God rose up , and the Firmament of Heaven , which standeth in the Word , in the Heart of the water , between the astrall and outermost Birth or Geniture was closed or shut up by or with the Word and Heart of the water , and the Astral birth is the Place of the parting-mark or Limit which standeth half in Heaven , and half in the Wrath. 67. For from or out of that half Part of the wrath , the Dead Birth generateth it self continually , and out of the other half Part , which reacheth with its innermost Degree even into the innermost Heart and light of God , generateth it self now continually through Death , and yet the Astrall Birth or Geniture is not two , but One Body . 68. But when in these two Dayes the Creation of Heaven and of Earth was compleated , and that the Heaven was made in the heart of the water , for a difference or distinction between the Light of God , and the Wrath of God , then on the Third Day , through the terrour or crack of the fire-Flash , which rose up in the heart of the water , and pressed through Death , incomprehensibly as to Death , there sprung up all manner of Ideas Forms and Figures , as was done before the time of the kindled wrath . 69. But being the water , which is the Spirit of the Astral Life , stood in the midst or Center of wrath , and also in Death , thereupon also every Body formed it self , as the Birth or Geniture to Life and mobility was . Of the Earth . 70. But now , the Earth was the Salitter , which was cast up out of the innermost Birth , and stood in Death : but when the fire-flash , through the Word , rose up in the water , then it was a terrour or crack , from which existed the mobility in death , and that Mobility in all the seven spirits , is now the Astrall Birth or Geniture . The Depth . Understand this aright . 71. Now when on the the Third Day the fire-flash in the water of death had kindled it self , then the Life pressed forth quite through the dead body of the water and of the Earth . 72. But yet the Dead water and Earth , comprehend no more then the flash or terrour or crack of the Fire , where-through their mobility existeth : But the Light which riseth up very softly Gently or meekly in the fire-flash , that , neither the Earth , nor the dead water , can comprehend . 73. But it retaineth its Seat in the kernel , which is the unctuosity or fatnesse , or the water of life or the Heaven ; for it is the Body of Life , which the Death cannot comprehend , and yet it riseth up in the Death . 74. Neither can the wrath take hold of it or apprehend it , but the Wrath remaineth in the terrour or crack of the Fire-Flash , and maketh the Mobility in the dead body of the earth and the water . 75. But the Light presseth in very gently after , and formeth the Birth , which through the terrour or crack of the fire-flash hath gotten its compacted Body . Of the Growths or Vegetables of the Earth . 76. When now the Wrathfull fire-flash awakened and rouzed up the spirits of Nature , which stand in Death in the Earth , by its fierce terrour or crack ; then the spirits began , according to their peculiar Divine Right to generate themselves , as they had done from eternity , and form figure or frame a Body together according to the innate instant qualities of that Place . 77. Now that kind of Salitter which in the time of the kindling of the wrath , dyed in Death , and as it did qualifie or operate at that time , in the innate * instant Life of the seven spirits of God , so also it did rise again in the Time of the Regeneration in the Fire-Flash , and is not become any New thing , but onely another form of the Body , which standeth in the comprehensibility or palpability in Death . 78. But now the Salitter of the Earth and of the water is no more able to change or alter it self in its dead Being , and shew forth it self infinitely , as it did in the heavenly place or Seat ; but when the qualifying or fountain spirits form the Body , then it riseth up in the power and vertue of the Light. 79. And the Life of the Light breaketh through the Death , and generateth to it another Body out of Death , which is not conformable to , or of the condition of the water , and the dead Earth ; also doth not get their taste and smell , but the power of the Light presseth thorough , and tempereth or mixeth it self with the power of the Earth , and taketh from Death , its Sting , and from the wrath its poisonous venomous power ; and presseth forth up together in the midst or center of the Body in the growth or vegetation , as a Heart thereof . 80. And herein sticketh now the kernel of the Deitie in the Center in its Heaven , which standeth hidden in the water of Life : if thou canst now , apprehend or lay hold on it . Of the Metalls in the Earth . 81. The Metals have the same substance , condition and Birth or Geniture , as the vegetables upon the Earth have . For the Metalls or Mineral Oares at the time of the kindling of the wrath in the innate instant Wheel of the seventh nature-Spirit , stood in the Fabrick work or operation of the Love , wherein the meek beneficence or well-doing generateth it self behind the Fire-Flash ; wherein the Holy Heaven standeth , which in this Birth or Geniture , when the Love is predominant , presents or sheweth forth it self in such a gracious amiable and blessed Clarity or Brightnesse , and in such beauteous colours , like Gold , Silver , and Pretious Stones . 82. But Silver and Gold in the dead Palpability or Tangibility are but as a Dark stone in comparison of the Root of the heavenly Generating : but I set it down here only , that thou mayst know , from whence it hath its Original . 83. But being it hath been , the excellentest rising up and generating , in the holy heavenly Nature , therefore also it is loved by man above all other in this world . For Nature hath indeed written in Mans Heart , that it is better , then other Stones and Earth , but Nature could not reveal or manifest to him , the ground thereof from whence it is come or proceeded , whereby now thou mayst Observe the Day-spring or Morning-Rednesse . 84. There are many several sorts of minerall Oars , according as the Salitter in Natures Heaven was predominant at its rising up , in the Light of Love : For every qualifying or radical spirit in the heavenly Nature containeth the property or kind of all the qualifying or fountain spirits , for it is ever infected or affected with the other , from whence the Life and the unsearchable Birth or Geniture of the Deitie , existeth : But yet is predominant as to one Power , and that is its own Body , from whence it hath the Name . 85. But now every qualifying or fountain spirit hath the property of the whole or Totall Nature , and its Fabrick or Work at the time of the kindling of the wrath was together also incorporated in Death , and out of every Spirits fabrick or work , Earth , Stones , mineral Oars , and water came to be . 86. Therefore also in the Earth there are found according to the quality of Each Spirit , minerall Oars , Stones , water , and Earth ; and therefore it is that the Earth is of so many various qualities , all as Each qualifying or fountain Spirit with its innate Instant Birth or Geniture , was , at the time of the kindling . 87. Nature hath likewise Manifested or revealed so much to man , that he knoweth , how he may melt away the strange or Heterogene matter from every qualifying or fountain Spirits strange infected innate Birth or Geniture : whereby that qualifying or fountain spirit might remain chief in its own Primacy . 88. You have an Example of this in Gold and in Silver , which you cannot make to be pure or fine Gold or Silver , unlesse it be melted seven times in the fire , Psal. 12. 7. But when that is done , then it remaineth in the middle or Central Seat in the Heart of Nature , which is the water , sitting in its own quality and Colour . I. 89. First , the astringent quality , which holdeth the Salitter captive in the hard Death , must be melted away , which is the grosse stony Drosse . II. 90. Then Secondly , the astringent Death of the water is to be separated , from which proceeds a poisonous venomous water of separation or Aquafortis , which standeth in the rising up of the fire-flash , which is the evil Malignant , even the very worst source of all in Death , even the Astringent and Bitter Death it self ; for this is the Place , where the Life , which existeth in the sweet water , * dyed in Death ; And that separateth it self now in the second Melting . III. 91. Thirdly , the Bitter Quality , which existeth in the kindling of the water fire-flash is melted away , for that is a Rager Raver Tyrant and destroyer ; also no Silver nor Gold can subsist , if that be not killed or mortified , for it maketh all dry and Brittle , and presenteth or sheweth forth it self in severall Colours ; for it rideth through all spirits , assuming the Colours of all spirits . IIII. 92. Fourthly , the fire spirit also , which standeth in the horrible anguish , and pangs of life , must be also melted away , for it is a continued Father of the Wrath , and out of or from that is generated the Hellish woe . 93. Now when the wrath of these four spirits is kill'd , then the minerall Oary Salitter standeth in the water like a tough Matter , and looketh like that spirit , which is predominant in the minerall Ore : and the light , which standeth in the Fire , † coloureth it according to its own Qualitie , be it Silver or Gold. 94. And now this matter in the fourth melting looks like Silver or Gold , but it is not yet * sixt , nor is it tough or malleable and pure enough , its body indeed is Subsistent , but not the Spirit . V. 95. Now when it is melted a Fifth Time , then the Love-spirit riseth up in the water through the Light , and maketh the dead Body living again , so that the matter , which remained in the first four Meltings , getteth power or strength again , which was the proper own of that qualifying or fountain-spirit , which was predominant in this Minerall Oar. VI. 96. Now when it is melted the sixt Time , then it groweth somewhat harder , and then the Life moveth , which is risen up in the Love , and stirreth it self : and from this stirring existeth the Tone in the Hardnesse , and the mineral Oar gets a clear sound , for the Hard and dead beating or noise of the bitter fiery matter is gone away . 97. In this sixth Melting I hold , to be the greatest Danger for † Chymists about the * preparing of their Silver and Gold. For there belongeth and is required a very subtile fire for it , and it may soon be burnt and made dead or Deaf ; and it becometh very dim or blind , if the fire be too cold . 98. For it must be a middle or mild fire , to keep the spirit in the Heart from rising , it must be gently Simpring , then it getteth a very sweet and meek ringing sound , and continually rejoyceth , as if it should now be kindled again in the Light of God. 99. But if the fire be too Hot in the Fifth and Sixth Melting , then the new life , which hath generated it self in the Love in the rising up of the Lights power out of the water , is kindled again in the fiercenesse in the wrath-Fire , and the Mineral Oar becomes a burnt scum and Drosse , and the Chymist hath dirt instead of Gold. VII . 100. Now when it is melted the Seventh time , then there belongeth and is required yet a more subtile fire , for therein the life riseth up , and rejoyceth in the Love , and will shew forth it self in infinity , as it had done in Heaven before the Time of the wrath . 101. And in this motion it groweth unctuous or fat and luscious or luxuriant , it increaseth and spreadeth it self , and the highest depth generateth it self very joyfully out of or from the Heart of the Spirit , just as if it would begin an angelical Triumph , and present or shew forth it self infinitely in divine power and form according to the Right of the Deitie : and thereby the Body getteth its greatest strength and power , and the Body coloureth or tinctureth it self with the highest degree , and getteth its true beauty excellency and vertue . 102. And now when it is almost made , then it hath its true vertue and colour , and there is onely one thing wanting , that the spirit cannot elevate it self with its Body into the Light , but must remain to be a dead stone ; and though indeed it be of greater vertue , then other Stones , yet the Body remaineth in Death . 103. And this now is the earthly God of Blind men ; which they Love and Honour , and leave the living God , who standeth hidden in the Center , sitting in his Seat. For the dead Flesh comprehendeth onely a Dead God , and longeth also onely after such a dead God. But it is such a GOD , as hath Thrown many men headlong into Hell ! 104. Do not take me for a Chymist , for I write onely in the knowledge of the spirit , and not from Experience . Though indeed I could here shew something else , viz. in how many Dayes , and in what Hours these things must be prepared : for Gold cannot be made in one Day , but a whole Moneth is requisite for it . 105. But it is not my purpose , to make any tryall of it , because I know not how to manage the Fire , neither do I know the colours or tinctures of the qualifying or fountain-spirits in their outermost Birth or Geniture , which are Two Great Defects ; but I know them according to ( another ) or the Regenerate Man , which standeth not in the palpability . 106. At the Description of the SUN you will find more and deeper things concerning it : my intention is onely , to describe the whole or Total Deitie , as far as I am capable , in my weaknesse to apprehend , viz. How , that is in Love and Wrath , and how it doth generate it self now at present in this world . You shall find more concerning Jewels and pretious stones at the description of the seven Planets . The Three and Twentieth Chapter . Of the Deep above the Earth . 1. VVHen Man beholdeth the Deep above the Earth , he seeth nothing , but Stars and Clouds of water , and then he thinketh , Sure there must be another place , where the Deitie presenteth or sheweth forth it self , together with the heavenly and Angelical Government : He will needs have the Deep together with its regiment or Dominion severed from the Deitie : for there he seeth nothing , but Stars , and the regiment or Dominion between , is Fire , Air and Water . 2. Then presently he thinketh , God hath made this thus out of or from his predestinate purpose , out of Nothing ; How then can God be in this Being ? or , Can that be God Himself ? He continually Imagineth , that this is onely a House , wherein God ruleth and dwelleth by his Spirit : God cannot be such a God , whose being consisteth in the power of this government , or Dominion . 3. Many will dare to say , what manner of God would that Be , whose Body , Being , and Power or , vertue standeth or , consisteth in Fire , Air , Water , and Earth ? 4. Behold ! thou unapprehensive Man , I will shew thee the true ground of the Deitie : If this whole or universal Beeing , be not God , then thou art not Gods Image : If he be any other , or strange God , then thou hast no Part in him : For thou art created out of this God , and livest in this very God , and this very God continually giveth thee power , or vertue and Blessing , also meat and drink out of Himself , also all thy knowledge standeth in this God , and when thou dyest , then thou art Buried in this God. 5. Now , if there be any other or strange God without and besides this God , who then shall make thee living again out of this God , in whom thou shalt be departed and turned to dust ? How shall that strange God , out of whom thou art not created , and in whom thou didst never Live , bring thy Body and spirit together again ? 6. Now if thou art * of any other Matter , than God himself , how canst thou then be his Child ? or how can the Man and King Christ be Gods Bodily or corporeal Sonne , whom he hath generated or begotten out of his Heart ? 7. Now , if his Deitie be another Beeing substance or thing , than his Body ; then there must be a two-fold Deitie in him , his Body would be of or from the God of this world , and his Heart would be of or from the unknown God. 8. O , thou Child of Man ! open the Eyes of thy Spirit , for I will shew thee here , the right and reall proper Gate of the Deitie , as indeed that very One onely God will have it . 9. Behold ! that is the true One only God , out of whom thou art created , and in whom thou Livest : and when thou beholdest the Deep and the Stars , and the Earth , then thou beholdest thy God , and in that same thou Livest , and also art or hast thy Beeing therein , and that same God governeth or ruleth thee also , and out of or from that same God also thou hast thy Senses , and thou art a Creature out of or from Him and in him ; else thou hadst been Nothing , or wouldst never have been . 10. Now perhaps thou wilt say ; I write Heathenishly . Hearken and behold ! Observe the distinct understanding , How all this is so : for I write not Heathenishly or Babarously , but Philosophically ; neither am I a Heathen , but I have the Deep and true knowledge of the One onely great God , who is ALL. 11. When thou beholdest the Deep , the Stars , the Elements and the Earth , then thou comprehendest not with thy Eyes , the bright and clear Deitie , though indeed it is there and in them ; but thou seest and comprehendest with thy Eyes , First , Death , and then , the Wrath of God , and the Hellish fire . 12. But if thou raisest thy Thoughts , and considerest where God is , then thou apprehendest the Astral Birth or Geniture , where Love and Wrath move one against another ; but when thou drawest up the Faith in God , who ruleth in holinesse in this Government or Dominion , then thou breakest thorough Heaven , and apprehendest or layest hold on God at his holy Heart . 13. Now when this is done , then thou art as the whole or totall God is , who himself is Heaven , Earth , Stars , and the Elements , and hast also such a regiment or Dominion in thee , and art also such a Person , as the whole God , in the place of this world , is . Now thou sayst : How shall I understand this : for the Kingdom of God and the Kingdom of Hell and of the Devill are distinct one from another , and cannot be one Body ? Also the Earth and Stones are not God ? nor the Heaven , Stars and Elements : much lesse can a Man be God : for if so , he could not be rejected by God. Here I will tell thee the ground of all by degrees , one thing after another : therefore keep the Question in Mind . Of the Astral Birth or Geniture , and of the Birth or Geniture of God. 14. Before the Times of the created Heavens , the Stars and the Elements , and before the creation of Angels there was no such wrath of God , no Death , no Devil , no Earth nor Stones , neither were there any Stars , but the Deitie generated it self very meekly and lovingly , and formed framed and figured it self in Ideas shapes and Images , which were incorporated according to the qualifying or fountain spirits in their generating , wrestling and rising up , and passed away again also through their wrestling ; and figured or framed themselves into another form or condition , all according to the primacy or predominancy of each qualifying or fountain spirit , as you may read before . 15. But observe here rightly , the earnest and severe Birth or Geniture , out of which the wrath of God , Hell and Death are come to be ; which indeed have been from Eternity in God , but † not accensible nor elevable . 16. For the whole or Totall God standeth in seven Species or Kinds ; or in a sevenfold Form or Generating : and if these Births or Genitures were not , then there would be neither God nor Life , nor Angel , nor any Creature . 17. And these Births or Genitures have no Begining , but have so generated themselves from Eternity ; and as to this Depth , God Himself knoweth not what He is : For He knoweth no Beginning of himself , also he knoweth not anything that is like Himself , as also he knoweth no End of himself . 18. These seven Generatings in all are none of them the first , the second , or the Third , or Last , but they are all Seven every one of them , both the first second third , fourth and last : yet I must set them down one after another according to a creaturely way and manner , otherwise thou couldst not understand it : For the Deity is as a Wheel with seven wheels made one in another , wherein a man seeth neither Beginning nor End. Now Observe : I. 19. First , there is the Astringent quality , which is alwaies generated from the other six Spirits , which in it self is hard , cold , sharp like Salt , and yet farre sharper . For a Creature cannot sufficiently apprehend its sharpnesse , seeing it is not singly and alone in a creature ; but according to the manner and kind of the kindled Hellish quality , I know How it is : This astringent sharp quality attracteth or draweth together , and in the Divine Love holdeth or retaineth the forms and Images , and dryeth them so , that they subsist or are fixed . II. 20. The Second Generating is the Sweet water , which is generated also out of all the six spirits : for it is the Meeknesse , which is generated out of the other six , and presseth it self forth in the astringent Birth or Geniture , and alwaies kindleth the astringent again , and then quencheth and matigateth it , that it be not too much astringent , as it might be in its own sharpnesse , if it were not for the water . III. 21. The third Generating is the Bitternesse , which existeth out of the fire in the water : for it rubbeth and vexeth it self in the astringent and sharp coldnesse , and maketh the coldnesse moveable , from whence mobility existeth . IIII. 22. The Fourth Generating is the fire , which existeth from the mobility or rubbing in the astringent spirit , and that is now sharp burning , and the bitter is stinging and raging . But when the fire-spirit rubbeth it self thus ragingly in the astringent coldnesse , then there is an anxious horrible quaking Trembling and sharp opposite contentious generating . Observe here the Depth . 23. I speak here as to the kind and manner of the Devil , as if the Light of God had not yet kindled it self in these four kinds : and as if the Deitie had a beginning , I can no other or nearer way offer it to your Judgment that you may understand it . 24. In this Fourth rubbing is a very hard and most horrible sharp and fierce coldnesse , like a refined melted and very cold salt-water , which yet is not water , but such a hard kind of power and vertue as is like Stones . 25. There is also therein a raging raving stinging and burning , and that water is continually as a Dying Man , when Body and Soul are parting asunder , a most horrible anxiety , a woful painful Birth or Geniture . 26. O man ! here consider thy self , here thou seest , from whence the Devil , and his fierce Wrathful Malice hath its original , as also Gods Wrath , and the Hellish fire , also Death and Hell , and eternal Damnation . Ye Philosophers observe that ! 27. Now when these four Generatings rub themselves one upon another , then heat gets the Primacy and predominancy , and kindleth it self in the sweet water , and then instantly the Light riseth up . Understand this rightly : 28. When the Light kindleth it self , then the fire-terrour or crack cometh forth first , as when you strike upon a Sto●● the fire-crack is first , and then the light first ●●●ceiveth it self from the fire-crack . 29. Now the fire-crack in the water goeth through the astringent quality , as maketh it moveable , but 〈◊〉 light generateth it self in the water , and becomes shining Light , and is an impalpable meek and most richly loving Being , which neither I nor any other Creature can sufficiently write or speak of , but I stammer only like a Child , which would fain learn to Speak . 30. That same Light is generated in the midst or Center out of these four Species out of the unctuosity or fatnesse of the sweet water , and replenisheth the whole Body of this Generating . But it is such a meek , pleasing , well-doing , well-smelling and well-tasting Relish , that I know no similitude to liken it to , But where Life is generated in the midst or Center of Death ; or as if a Man did sit in a huge scorching hot flaming fire , and were suddenly snatched out from thence , and set in such a very exceeding easie place of refreshment , where instantly all the smarting scalding pains which he felt afore by the burning of the Fire should suddenly passe away , and he be put into such a pleasing temper and soundnesse : Just so the Generating of the 4. Kinds or Species are set or put into such a soft and meek well-doing , and refreshment , assoon as the Light riseth up in them . Thou must understand me here aright . 31. I write and mean it in a creaturely kind and manner , as if a Man had been the Devils Prisoner , and were suddenly removed out of the Devils fire into the Light of God. 32. For the Light hath had no beginning in the generating of God , but hath shined or given Light so from eternity in the Generating , and God himself knoweth no beginning therein . 33. Only the Spirit here setteth Open for thee the Gates of Hell , that thou mayst see , what is the condition of the Devils and of Hell , and what the condition of Man is , when the divine Light extinguisheth in him , so that he sitteth in the wrath of God , and then he liveth in such a Generating in such an anguish , Smarting Pains , woe and misery . 34. Neither can I declare it unto thee in any other manner : for I must write so , as if the Generating or Geniture of God had or took a beginning , when things came to be thus ; but I write here very , really true , and Pretious dear words , which the Spirit alone understandeth . Now Observe : The Gates of God. 35. The Light , which generateth it self from the Fire , and becometh shining in the water , and replenisheth or filleth the whole Geniture , and enlightneth it , and mitigateth it , that , is the true Heart of God , or Sonne of God. For he is continually generated out of the Father , and is another Person then the qualities and Geniture of the Father . 36. For the Generating or Geniture of the Father cannot catch or comprehend the Light , and use it to its Generating , but the Light standeth by it self , and is not comprehended by any Geniture , and it replenisheth and enlightneth the whole Geniture , viz. the onely begotten Sonne of the Father , John 1. 14. And this Light I call in the humane Birth or Geniture , the animated or Soulish Birth , [ understand , the Image , which Budded forth out of the Essences of the Soul , according to the similitude of God : ] or the Birth or Geniture , which qualifieth mixeth or uniteth with this animated or soulish Birth or Geniture of God ; and herein is Mans soul one heart with God , but that is when it standeth in this Light. V. 37. The fifth Generating in God , is , when this Light thus very gently mildly and amiably presseth through the first four Births or Generatings , and then it bringeth along with it the Heart and most pleasant lovely power and vertue of the sweet water , and so when the sharp Births or Genitures taste of it , then are they very meek and richly full of Love , and is as if continually the life did rise up in and from Death . 38. There each spirit tasteth of the other , and getteth meer new strength and power , for the astringent quality groweth now very pliable and yielding , because it is mitigated by the power of the Light that springeth out of the sweet water , for it warmeth the coldnesse , and the sweet water maketh the sharp taste very pleasant lovely and mild ▪ 39. And so in the sharp and fiery Births or Generatings there is nothing but a meer longing of Love , a tasting , friendly affecting , gratious amiable and blessed Generating , there is nothing but meer Love , and all wrath and Bitternesse in the Center is Bolted up as in a strong Hold. This generating is a very meek beneficiall well-doing , and the bitter spirit now is the Living Mobility . VI. 40. Now the Sixth Generating in God , is , when the Spirits in their Birth or Geniture thus taste , one of another , for then they become very full of Joy : For the fire-flash or the sharpnesse out of or from the Birth or Geniture riseth up aloft , and moveth as the Ayr in this world doth . 41. For when one power or vertue toucheth the other , then they taste one another , and become very full of Joy ; for the Light becometh generated out of all the powers , and presseth again through all the powers ; whereby and wherein the rising Joy generateth it self , from whence the Tone or * Tune existeth . 42. For from the touching and moving the living Spirit generateth it self , and that same Spirit presseth through all-Births or Generatings , very unconceiveably and incomprehensibly to the Birth or Geniture , and is a very richly Joyfull pleasant lovely sharpnesse , like melodious sweet Musick . 43. And now when the Birth generateth , then it conceiveth or apprehendeth the Light , and speaketh or inspireth it again into the Birth or Geniture through the moving Spirit . And this moving Spirit is the Third Person in the Birth or Geniture of God , and is call'd God the Holy Ghost . VII . 44. The seventh Generating is , and keepeth its Birth or Geniture , and Forming in the Holy Ghost , and so when that goeth through the sharp Births or Genitures , then it goeth forth with the Tone , and so formeth and Imageth all manner of Figures , all according to the wrestling of the sharp Births or Genitures one with another . 45. For they wrestle in the Birth or Geniture continually one with another like a loving Play or Scene , and according as the Birth or Geniture is with the colours and taste in the rising up , so are the figures also Imaged . 46. And this Birth or Geniture now is called , GOD the Father Sonne and Holy Ghost : and neither of them is the First , and neither of them is the Last : though I make a distinction , and set the one after the other , yet neither of them is the first or the last , but they have all been from Eternity thus seated in the same Equality of Beeing . 47. I must write by this way of distinction , that the Reader may understand it : for I cannot write meer heavenly words , but must write humane words . Indeed all is rightly truly and faithfully described ; But the Beeing of God consisteth only in Power , and the Spirit only comprehendeth it , and not the dead or mortal Flesh. 48. And thus thou mayst understand , what manner of Being the Deitie is , and how the three Persons of the Deitie are : thou must not liken the Deitie to any Image ; for the Deity is the Birth or Geniture of all things . And if there were not in the First four Species or kinds the sharp Birth or Generating , then there would be no mobility , neither could the Light kindle it self , and generate the Life . 49. But now this sharp Birth or Geniture is the original of mobility and of Life , as also of the Light , from whence existeth the Living and Rational spirit , which distinguisheth formeth and Imageth all in this Generating . 50. For the astringent cold Birth or Geniture is the beginning of all things , which , is astringent , severe , contracting and retentive , and formeth and contracteth the Birth together , and maketh the Birth thick or solid , so that out of it Nature commeth to Bee : and hence Nature and comprehensibility , hath its original in the whole Body of God. 51. Now this Nature is as a dead unintellectual Being , and standeth or consisteth not in the power of the Birth or Geniture , but is a Body , wherein the power generateth . 52. But it is the Body of God , and hath all power as the whole Geniture hath , and the generating spirits take their strength and power out of or from the Body of Nature , and continually generate again , and the astringent spirit continually compacteth or draweth it together , and dryeth it ; and thus the Body subsisteth , and the generating spirits also . 53. Now the other Birth or Geniture is the Water , which taketh its original in the Body of Nature . Observe : 54. Now when the Light shineth thorough the astringent contracted Body , and mitigateth it , then the mild beneficient well-doing generateth it self in the Body , and then the hard power groweth very mild , and melteth as Ice in the Heat of the Sun , and is extenuated or rarified as water is in the Ayr ; and yet the stock of Nature as to the heavenly comprehensibility remaineth standing . 55. For the astringent and fire-spirit holdeth it fast , and the meek water , which melteth from the Body of Nature in the kindling of the Light , that goeth through the severe and earnest , cold and fiery Birth or Geniture , and is very sweet pleasant and lovely . 56. Whereby now the earnest and austere Birth or Geniture is refreshed ; and when it tasteth thereof , it groweth capable to be raised up , and rejoyceth , and also is a joyful rising up , wherein the life of Meeknesse generateth it self . 57. For this is the water of Life , wherein the Love , in God , as also in Angels and Men , generateth it self : For it is all of one sort of Power Vertue and Birth or Geniture . 58. And now when the Births or Genitures of the powers taste the water of Life , then they quake or Tremble for very Love and Joy , and that trembling or moving , which riseth up in the midst or center of the Birth or Geniture , is Bitter . For it riseth up swiftly out of the Birth , when the water of life cometh into the Birth or Geniture ; like a Joyful leaping or springing up of the Birth . 59. But being it riseth up so swiftly , that the Birth elevateth it self so suddenly before it be fully affected with the water of life , thereupon that terrour or crack keepeth its bitternesse which it hath out of or from the austere Birth : for the beginning or incaptive Birth or Geniture is very austere , cold , fiery and astringent . 60. Therefore also is the terrour or Crack now so swelling and trembling ; for it moveth the whole Birth , and rubbeth it self therein , till it kindleth the fire in the hard fiercenesse , from whence the Light taketh its original : And then the trembling crack becometh enlightned with the Meeknesse of the Light , and goeth in the Birth or Geniture up and down , and crosse-wayes both upwards and downwards like a wheel made with seven wheels one in another . 61. In this pressing through and turning about existeth the Tone , according to the Quality of each spirit , and alwaies one power affecteth the other , for the powers are as loving Brethren in one Body , and the meeknesse riseth up , and the spirit generateth and sheweth it self infinitely . 62. For that power , which in the turning about sheweth it self the strongest in the generating , according to that power , manner and colour the Holy Ghost also imageth shapeth or frameth the figures in the Body of Nature . 63. Thus thou seest , that none of the powers is the first , also none the second , third , fourth or Last : but the last generateth the First as well , as the first the Last , and the middle most taketh its original from the Last as also from the First , as well as from the Second , Third , or any of the rest . 64. Thou seest also , that Nature cannot be distinguish'd from the powers of God , but is all one Body . 65. The Deitie , that is , the holy power of the Heart of God is generated in Nature , and so also the Holy Ghost existeth or goeth forth out of the Heart of the Light continually , through all the powers of the Father , and figureth all , and Imageth or frameth All. 66. This Birth or Geniture is now in Three distinct Parts , every one being several and Totall , and yet neither of them is divided asunder from the other . The Gate of the Holy Trinity . 67. The whole Birth or Geniture which is the Heaven of all Heavens , as also this world , which is in the Body of the whole , as also the place of the Earth and of all creatures , and whatever thou canst think on , all that together is God the Father , who hath neither beginning nor end , and wheresoever and whatsoever thou thinkest upon even in the smallest circle , that can be imagined , is the whole Birth or Geniture of God , perfectly incessantly and irresistably . 68. But if in a Creature or in any Place the light be extinguisht , then is the austere Birth or Geniture there , which lyeth hid in the Light in the innermost kernel ; And this now is One Part. 69. The second part or the second Person is the Light , which is continually generated from or out of all powers , and enlightneth again all the powers of the Father , and hath the fountain of all powers . But is therein distinguish'd from the Father as a singular Person , in that it cannot comprehend the Birth or Geniture of the Father , and yet is the Fathers Sonne , which is alwaies generated from or out of the Father : An instance whereof you have in all the kindled Fires , in this world , do but consider of it . 70. And the Father loveth this his onely begotten or innate Sonne therefore so heartily , because he is the Light and the meek beneficent well-doing in his Body , through whose power the Fathers Joy and Delight riseth up . 71. Now these are two Persons , and neither of them can apprehend retain or comprehend the other , and the One is as great as the other ; and if either of them were not , the other could not be neither . 72. Observe here ye Jews , Turks and Heathens , for it concerneth you ; to you here are opened the Gates of God , harden not your selves , for now is the acceptible time . 73. You are not forgotten of God at all , but if you convert , then the Light and Heart of God will rise up in you , as the bright Sun at Noon-day . 74. This I write in the power and perfect knowledge of the great God , and I understand his will herein very well . For I live and * am in him , and spring up with this work and Labour out of his root and stock , and it must be so : Onely take thou heed ; if thou blindest thy self , then there is no Remedy more ; neither canst thou say , thou knewest not of it , therefore arise , for the Day breaketh ! 75. The third diversity , or the third Person in the Being of God is the moving Spirit , which existeth from the rising up in the terrour or Crack , where life is generated , which now moveth in all powers , and is the Spirit of Life ; and the powers can no more comprehend him or apprehend him , but he kindleth the powers , and by his moving maketh figures and Images , and formeth them according to that kind and manner , as the wrestling Birth standeth in every place . 76. And if thou art not wilfully blind , thou mayst know , that the Ayr is that very spirit , but in the Place of this world Nature is kindled therein very swellingly in the wrath-fire , which Lord Lucifer effected , and the Holy Ghost , who is the Spirit of Meeknesse , lyeth hidden therein in his Heaven . 77. Thou needest not to ask , where that Heaven is . It is in thy Heart , do but open it , the Key is here shewed to thee . 78. Thus there is one God and three distinct Persons one in another , and neither of them can comprehend or withhold or fathom the Original of the other , but the Father generateth the Sonne , and the Sonne is the Fathers Heart , and his Love and his Light , and is an original of Joy , and the beginning of all Life . 79. And the Holy Ghost is the Spirit of Life , and a former , framer and Creator of all things , and a performer of the will in God , that hath formed and created out of or from the Body and in the Body of the Father , all Angels and Creatures , and holdeth and formeth all still daily , and is the sharpnesse and the Living Spirit of God : And as the Father speaketh or Expresseth the Word out of or from his powers , so the Spirit formeth or frameth them . Of the great simplicity of God. 80. Come on Brave Sir , upon thy Brown Nagg ! who ridest from Heaven into Hell , and from Hell into Death , and therein the sting of death lyeth : view thy self here thou worldly wise Man , that art full of base wit Cunning and subtile Policy . 81. Take notice ye worldly wise Lawyers , if you will not , come before this Looking-Glasse , even before the bright and clear face of God , and view your selves therein , then the Spirit presenteth to you the Birth or Geniture in the innermost astringent circle ; where wit cunning and prudence is generated , where the sharpnesse of the anxious Birth or Geniture of God is , for there your prudence cunning and deep reaching wit is generated . 82. Now if you will be Gods , and not Devils , then make use of the Holy and meek Law of God , if not , then you shall for ever Eternally generate in the a●stere and severe Birth or Geniture of God. This saith the Spirit , as the Word of God , and not of my dead or mortal Flesh. 83. Thou must know , that I do not suck it out from the dead or mortal Reason , but my spirit qualifieth mixeth or uniteth with God , and proveth or searcheth the Deitie how it is in all its Births or Genitures in its taste and smell : and I find , that the Deitie is a very simple , pure , meek , loving and Quiet Beeing ; and that the birth of the Ternarie of God generateth it self very meekly , friendly , lovingly and unanimously , and the sharpnesse of the innermost Birth , can never elevate or swell it self into the meeknesse of the Ternarie , but remaineth hidden in the Deep . 84. And the sharpness in the hidden secresie is called God's WRATH , and the Being of meeknesse in the Ternarie or Trinity , is called GOD. Here nothing goeth out of or forth from the sharpnesse , which perisheth , or which doth kindle the wrath , but the spirits Play very gently one with another , like little children , when they rejoyce one with another , where every one hath his work , and so they play one with another , and lovingly kisse and court one another . 85. Such a work also the Holy Angels exercise themselves in , and in the Ternarie of God there is a very meek , pleasant , and sweet beeing , where the Spirit alwaies elevateth it self in the * Tone , and the one power toucheth the other , as if there were pleasant Melodious Hymnes or Songs and consorts of musicall Instruments plaid upon . 86. And as the rising up of the spirits , in every place is , so the Tone also formeth it self , but very meekly , and incomprehensibly to the Bodies of the Angels , but very comprehensibly to the animated or soulish Birth or Geniture of Angels : and as the Deitie presenteth it self in each place , so the Angels also present themselves : For the Angels were created out of this Being , and have among them their Princes of the qualifying or fountain spirits of God , as they are in the Birth or Geniture of God. 87. Therefore as the Beeing of God presents or sheweth forth it self in the Birth or Geniture , so do the Angels also , and that power , which at any time hath the primacie in the Birth or Geniture of God , and rejoyceth out of the Heart of God in the Holy Ghost , that Power 's Prince of the Angels beginneth also his Hymn , and Jubilateth with his Hoast or Army , now one , then suddenly another , for the Birth or Geniture of God is like a Wheel . 88. But when the Heart of God sheweth forth it self with its Clarity or Brightnesse , then there riseth up the whole Hoast or Army of all the three Kingdoms of the Angels , and in this rising up of the Heart of God the Man JESVS CHRIST is King and Chief , he leadeth the Royal Chorus or Quire with all the holy Souls of Men till the Last Judgment Day : And then the Holy Men are perfect Angels , and the wicked perfect Devils , and that in its eternity . 89. Here view thy self , thou witty suttle world , and consider , from whence thy prudence suttlety and vvit proceedeth . Now thou wilt say to me : 90. Dost not thou seek after deeper suttlety than we ? thou wilt needs clime into the most hidden secrets of God , which is not fit for any Man to go about . We seek only after humane Prudence and suttlety , but thou wouldst be equall with God , and knovv all ; How God is , in every thing both in Heaven and in Hell , in Devils , Angels and Men. Therefore sure it is not unlawful to seek for a cunning sharp wit and after crafty Designs , which bring Honour Povver or Authority and Riches . A Reply . 91. If thou climest up this Ladder , on which I climb up into the Deep of God , as I have done , then thou hast climbed well : I am not come to this meaning , or to this work and knowledge through my own Reason , or through my own will and purpose , neither have I sought this knowledge , nor so much as knew any thing concerning it , I sought only for the Heart of God ; therein to hide my self from the tempestuous storms of the Devil . 92. But when I gat in thither , then this great weighty and hard Labour was laid upon me , which is , to Manifest and reveal to the world , and to make known The great Day of the LORD ; and being they seek and Long so eagerly after the Root of the Tree ; to reveal to them , what the whole Tree is , thereby to intimate , that it is the Dawning or Morning Rednesse of the Day , which God hath long ago Decreed in his Councel . AMEN . 93. Thus thou seest , What God is , and How his Love and Wrath hath been from eternity , also how his Birth or Geniture is : and now thou canst not say , that thou art not in God , or dost not live in God , or that God is any strange T●ing , which thou canst not come at , but must confesse , that where thou art , there is the Gate of God. 94. Now if thou art holy , then as to thy Soul thou art with God in Heaven ; but if thou ar● wieked , t●en as to thy Soul thou art in Hell-fire . Now Observe further : 95. When God created the Angels , all of them were created wholly out of this Birth or Geniture of God , their Body was compacted or incorporated out of Nature , therein their Spirit and Light generated themselves , as the Deitie generated it self . And as the qualifying or fountain spirits of God alwaies took their power and strength out of or from the Body of Nature , so the Angels also , they took their power and strength alwaies out of or from the Nature of God. 96. And as the Holy Ghost in Nature formeth and Imageth or frameth all , so the spirit of the Angels also qualified or united with the Holy Ghost , and did help to form frame and Image all , that all might be One Heart and will , and a meer delight and Joy : For the Angels are the Children of the Great God , which He hath generated in his Body of Nature for the multiplying of the divine Joy. 97. But here thou must know , that the Bodies of Angels cannot apprehend the Birth or Geniture of God , neither doth their Body understand it , their spirit onely understandeth it , but the Body holdeth still , as the Nature in God doth , and lets the spirit co-work and Labour with God , and Play lovingly . 98. For the Angels Play before and in God , as little children play before their Parents , whereby the Divine Joy is increased . 99. But when the mighty potent Prince and King Lucifer was created , he would not do so , but elevated and swelled himself , and would be God alone , and kindled the wrath-fire in himself , and so did all his Angels also . 100. But when that was done , he roared with his kindled fire-spirit , abroad into the Nature of God , and then the whole Body in the Nature of God , as far as his Kingdom and Dominion reach'd , was kindled : But being his light was instantly extinguish'd , he could no more qualifie or unite with his Spirit in the two Births or Genitures , viz. of the Sonne of God , and of the Holy Spirit of God , but remained standing in the sharp Birth or Geniture of God. 101. For the light of God and the Spirit of God , cannot comprehend the sharp Birth or Geniture , and therefore they are two distinct Persons : And so Lord Lucifer could no more touch , see , feel or taste the Heart of God and the Holy Spirit of God , with his austere , cold , and hard fire-Birth , but was Spewed out with his fire-spirit , into the outermost Nature , wherein he had kindled the wrath-fire . 102. And that Nature is indeed the Body of God , wherein the Deitie generateth it self , but the Devils cannot apprehend the meek Birth of God , which riseth up in the Light : For their Body is dead to the Light , and liveth in the outermost and austere Birth or Geniture of God , wherein the Light never kindleth it self again any more . 103. For their unctuousnesse or fatnesse in the sweet water is burnt up , and that water is turn'd into a sowr stinck , wherein the Light of God can no more kindle it self , and the Light of God can no more enter into it . 104. For the qualifying or fountain spirits of the Devils are shut up in the hard wrath , their Bodies are a hard Death , and their spirits are a fierce Sting of the wrath of God , and their qualifying or fountain spirits generate themselves continually in the innermost sharpnesse , according to the sharp * Law of the Deitie . 105. For otherwise they cannot generate themselves , neither can they dye or passe away , vanish and be no more , but they stand in the most anguishing Birth or Geniture , and there is nothing in them ▪ ●ut meer fiercenesse , wrath and malice ; the kindled fire-source riseth from eternity to eternity , and they can never touch nor see nor apprehend the Sweet and Light Birth or Geneniture of God any more . Of the kindled Nature . 106. But God hath therefore kindled Nature so much and so hard , and did so kindle the burning in his wrath therein , that he might thereby build a dwelling house for the Devils , and keep them Prisoners therein , in that they were the children of wrath , in whom he must rule with his fierce Zeal or Jealousie , and they also in the wrath of God. The Four and Twentieth Chapter . Of the Incorporating or Compaction of the Stars . 1. NOw when the whole Body of Nature in the Extent Space or Circumference of this world , was benumm'd or deadned as in the hard Death , and yet that the Life was hid therein , thereupon God moved the whole Body of the Nature of this world on the Fourth Day , and generated the Stars from or out of Nature out of the risen Light. For the wheel of Gods Birth or Geniture moved it self again , as it had done from eternity . 2. Indeed it had moved on the First Day , and began the Birth or Geniture in the Body of the corrupt Nature : for on the first Day , the life separated it selfe from the Death , and on the second Day a firmament was Created between , and on the third Day the Life brake forth through Death . For there the light brake forth through the Darknesse , and made the dead body of Nature to spring flourish and to be stirring and agile . 3. For on the third Day the Body of Nature did travell so hard in anxietie , till the Love fire had kindled it selfe in the Death , and till the Light of life was broken forth through the congealed Body of Death ; and sprung up out of Death ; but on the third Day it stood onely in the Fire crack , from whence mobility existed . 4. On the fourth Day the Light rose up , and made its seat in the house of death , and yet Death could not , nor cannot comprehend it : As little as the austere Birth of God , which standeth in the innermost kernel , from whence life existeth , can apprehend the meeknesse , and the light of the meeknesse together with the Spirit in the meeknesse ; so little also can the dead Darknesse of this world comprehend the Light of Nature ; no more can the Devills neither . 5. But the light shineth through Death , and hath made its Royall seat in the midst or center in the House of Death , and of Gods wraths , and generateth to it selfe a new * Body of God , out of the house of wrath which subsisteth eternally in the Love of God in comprehensibly to the old kindled Body in the outmost Birth or Geniture . Now thou wilt Ask. How shall I understand this ? Answer . 6. I cannot at all write it in thy Heart , for it is not for every Mans capacity , understanding and apprehension , especially where the Spirit standeth in the House of wrath , and doth not qualifie operate or unite with the Light of God. But I will shew it to thee in an Earthly similitude , that thou mightst if possible get a little into the deep Sence . 7. Behold and consider a Tree , on the outside it hath a hard grosse Rind or Bark which is Dead benumm'd , and without Vegetation , yet it is not quite Dead , but in a faintnesse or imbecillity , and there is a great difference between it and the Body , which groweth next under the Rind or Bark . But the Body hath its Living Power , and breaketh forth through the Withered Rind , and generateth many faire young Bodys or Twigs , all which stand in the old Body . 8. But the Rind is as it were dead , and cannot comprehend the Life of the Tree , but only hangs to it , and is a Cover to the Tree in which worms doe Harbour , which in the End destroy the Tree . 9. And thus also is the whole House of this world : the outward Darknesse is the House of Gods Wrath , wherein the Devils dwell , and it is rightly the House of Death , for the Holy Light of God hath dyed therein . [ Understand , it stepp'd into its principle , and is the outward substantiality in God , as it were dead in our Esteem , whereas it liveth in God , but in another Source or Quality ] 10. But the Body of this great House , which lyeth hid under the Shell or Rind of darknesse , incomprehensibly to darknesse , that is the house of Life , wherein Love and Wrath wrestle one with another . 11. Now the Love alwaies breaketh through the House of Death , and generateth holy heavenly Twigs in the great Tree ; which Twiggs stand in the Light : For they spring up through the shell or skin of Darknesse , as the Twiggs do through the shell or Bark of the Tree , and are One Life with God. 12. And the wrath springeth up also in the House of darknesse , and holdeth many a Noble Twigg captive in Death through its infection in the house of fiercenesse . 13. And this now is the Summe , or the Contents , of the Astral Birth or Geniture , of which I here intend to write . And now it may be Asked : What are the Stars ? or out of what are they come to be ? 14. They are the power of the seven Spirits of God : for when the wrath of God , was kindled by the Devil , in this world , then the whole House of this world in Nature or the outermost Birth or Geniture was as it were benumm'd or chilled in Death , from whence the Earth and Stones are come to be . But when this hard drosse or Scum was driven together into a Lump or Heap , then the Deep was clear'd , but was very dark , for the light therein was dead in the wrath . 15. But now the Body of God , as to this world , could not remain in Death , but God moved himself with his seven qualifying or fountain spirits to the Birth or Geniture . But thou must understand this high thing rightly : 16. The Light of God , which is the Sonne of God , as also the Holy Ghost , died not , but the Light , which is gone forth from or out of the heart of God from eternity , and hath enlightned Nature , which is generated out of the seven spirits , that is departed or gone away from the hard corrupted Nature ; from whence it is that the Nature of this world with its comprehensibility or palpability hath remained in Death , and cannot apprehend the Light of God , but is a dark House of Devils . 17. Upon this On the fourth Day of the Creation God regenerated anew the whole House of this world with the qualities thereof , and hath placed or set the qualifying or fountain spirits in the House of Darknesse , that he might generate to himself again out of that , a new Body , to his praise honour and Glory . 18. For his purpose was to create another Angelical Hoast or Army , out of this House ; which was thus to be done : He would create an Angel , which was Adam , who should generate out of himself Creatures like himself , which should possesse the House of the New Birth , and in the middle of Time , their King should be generated or born out of a Humane Body , and possesse the new-born Kingdom as a King of these Creatures , instead of the corrupted and expell'd Lucifer . 19. And at the fulnesse or accomplishment of this Time , God would adorn and Trim this House with its qualities , as a Royal Government , and let those very qualifying or fountain spirits possesse the whole House , that they might in that House of darknesse and of Death , bring forth Creatures and Images again , as they had done from eternity , till the accomplishment or fulfilling of the whole Hoast or Army of the new created Angels , which were Men : And Then , God would bolt and barr up the Devil in the House of darknesse in an eternal Hole , and then kindle the whole House in its own Light again , all but the very Hole Hell or Dungeon of the Devils . Now it may be Asked : Why did not God bolt him up instantly , and then he had not done so much mischief ? Answer . 20. Behold ! this was Gods purpose , and that must stand , which is , he would re-edifie out of the corrupted Nature of the Earth , or build again to himself an Angelical Hoast or Army : Understand , viz. a true Body , which should Subsist eternally in God. 21. It was not Gods intention at all to let the Devil have the whole Earth for an eternal dwelling house , but onely the Death and fiercenesse of the Earth , which the Devil had brought into it . 22. For what sin hath the Salitter committed against God , that it should stand totally in Eternal shame ? None ; It was onely a Body , which must hold still , when the Devil elevated or swelled himself therein . 23. Now if He should have instantly left it to the Devil for an Eternal dwelling House , then out of that place a New Body could not have been built . Now what Sin had that space place or Room committed against God , that it should stand in eternal Shame ? None : and therefore that were unequall to be so . 24. Now the purpose of God was , to make a curious excellent Angelical Hoast or Army out of the Earth , and all manner of Ideas forms or Images . For , in and upon that all should Spring , and generate themselves anew , as we see in mineral Oares , Stones , Trees , Herbs and Grasse , and all manner of Beasts ; after a heavenly Image or Form. 25. And though those Imagings were transitory , being they were not pure before God , yet God would at the End of this time , extract and draw forth the Heart and the kernel , out of the new Birth or Geniture , and separate it from Death and Wrath , and the new Birth should Eternally spring up in God , without , distinct from this place , and bear Heavenly fruits again . 26. But the death of the Earth and the wrath therein should be Lord Lucifers eternal House , after the accomplishing of the new Birth or Geniture : in the mean while Lord Lucifer should lie captive in the Darknesse in the Deep above the Earth ; and there he is now , and may very shortly expect his Portion . 27. And that this New Birth or Geniture might be accomplished , whether the Devil will or no , the Creator hath therefore in the Body of this world generated himself , as it were creaturely in his qualifying or fountain spirits , and all the Stars are nothing else but Gods powers , and the whole Body of this world consisteth in the seven qualifying or fountain spirits . 28. But that there are so many Stars of so manifold different effects and operations , it is from the Infinitenesse , which is in the * efficiency of the seaven spirits of God , in one another , which generate themselves infinitely . 29. But that the Birth or the Bodys of the Starrs doe not change or alter in their seat , but do as they did from eternitie , it signifyeth that there shall be a constant continued Birth or Geniture , whereby the benumm'd Body of the Earth should continually and constantly , in one uniform operation , which yet standeth in the infinitenesse , be kindled againe , and generate it selfe a new , and so also should the House of darknesse of the Deep above the Earth ; whereby the new Body might continually and constantly be generated out of Death , till time should be accomplished , and the whole new borne Body . Now thou wilt object and say . Then sure the Starrs are God , and they must be honoured and worshipp'd as God ? 30. The wise Heathen also came to this who indeed in their sharp or acute understandings far excelled our Philosophers , but the right Door of knowledge hath remained yet hidden to them . 13. Behold ! the Starrs are plainly incorporated or compacted out of or from God , but thou must understand the difference between them : for , they are not the Heart , and the meek pure Deitie , which man is to honour and worship as God , But they are the innermost and sharpest Birth or Geniture , wherein all things stand in wrestling and fighting , wherein the Heart of God alwaies generateth it self , & the Holy Ghost continually riseth up from the rising of the Life 32. But the sharp Birth or Geniture of the Starrs cannot apprehend the Heart of God again , nor the Holy Ghost ; but the Light of God , which riseth up in the anxiety , together with the moving of the Holy Ghost remaineth free to it self as the Heart , and ruleth in the mid'st or center of the Closure of the hidden Heaven , which is from ●r out of the Water of Life . 33. For from the Heaven the Starrs have their first kindling , and are onely as an instrument , which God useth to the Birth or Geniture . It is Just such a Birth , as is in Man ; the Body is even the Father of the soule , and when the Body standeth in the anguishing Birth or Geniture of God , as the Starrs doe , and not in the fierce hellish Birth , then the soul of Man qualifieth mixeth or uniteth with the pure Deitie , as a Member in or of his Body . 35. Thus also is the Heart or Light of God alwaies generated in the Body of this world , and that generated Heart is one Heart with the eternal beginning lesse infinite Heart of God , which is in and above all Heavens . 36. It is not only generated in and from the Starrs , but in the whole Body of this world , but the Starrs alwaies kindle the Body of this World , that the Birth or Geniture may subsist every where : But here thou must well observe this . 37. The light or the Heart of God taketh not its original , barely from the wild rough Starrs , where indeed Love and wrath are one in another , but out of or from the Seat where the meek water of Life is continually generated . 38. For that water , at or in the kindling of the wrath was not apprehended by Death , but subsisteth from eternity to eternity , and reacheth to all the Ends and Parts of or in this world , and is the water of Life , which breaketh through Death , out of which the new Body of God in this world is built . 39. But it is in the Stars as well as in all Ends corners and places , but not in any place , comprehensible or palpable , but filleth or replenisheth all alike at once : It is also in the Body of Man , and he that thirsteth after this water , and drinketh thereof , in him the light of life kindleth it self , which is the heart of God , and there presently springeth forth , the Holy Ghost . Now thou Askest : How then do the Stars subsist in Love and Wrath ? Answer . 40. Behold ! the Stars are risen or proceeded out of the Kindled House of Gods wrath , as the † mobility or stirring of a Child in the Mothers Body or Womb in Three * Months : But now they have attained their kindling from the eternal benummed water of Life , for that water in Nature was never dead . 41. But when God moved himself in the Body of this world , then on the third Day the anxiety , in the birth of this world rubbed it self , from whence the fire-flash existed , and the light of the Stars kindled it self in the water of Life . 42. For till the third Day from the time of the kindling of Gods wrath in this world , Nature in the anxiety was a dark valley , and stood in Death , but on the third Day the life brake through Death , and the New Birth began . 43. For so long , and not an hour longer , the new born King and Grand Prince of this world , JESUS CHRIST , rested in Death , and hath born or generated the first three Dayes of the Creation of Nature , and that very Time ; in Death to Light again , that this time might again be one Time with the Eternal Time , and that no Day of Death might be between : and that the Eternal Love , and the new born or Regenerated Love out of the new Body of Nature might be one Eternal Love , and that there might be no difference between the eternal Love , and the new-born or regenerated Love , but that the new-born Love might reach into the Being or Substance , which was from Eternity , and it self also be in Eternity . 44. Thus the new-born Love , which rose out of the water of Life in the light in the Stars , and in the whole Body of this world , is wholly bound and united with the eternal beginning lesse infinite Love , so that they are one Heart and one Spirit , which supporteth and preserveth all . 45. In this kindling of the Light in the Stars and Elements , the Birth of Nature did not thereupon wholly transmute or change it self into the holy Meeknesse , as it was before the Time of the wrath , so that the Birth of Nature is now altogether holy and pure ; No , but it standeth in its sharpest , austerest , and most anxious Birth , wherein the wrath of God uncessantly springeth up like hellish-Fire . 46. For if Nature had fully chang'd it self with its sharp Birth into Love , according to the heavenly Right Law or Manner , then were the Devils again in the Seat of God. 47. And this thou mayst very well perceive and understand in Extream Heat and Cold , as also by the Poison , Bitternesse and Sowrnesse in this world ; all which stand in the Birth or Geniture of the Stars , wherein the Devil lyeth Captive . 48. The Stars are onely the kindling of the great House : for the whole house is benumm'd in Death , as the Earth is , for the outermost Birth or Geniture is dead and benumm'd , as the Rind Shell or Bark of a Tree : but the Astral birth is the Body in which the Life riseth up . 49. But it is in its Body very sharp , yet the new Birth , which riseth up in the water of Life , and presseth through Death , mitigateth it . But it cannot alter the kernel of the sharp Birth , but is generated out of it , and keeps its holy new life to it self , and presseth through the angry Death , and the angry Death comprehendeth it not . 50. Now this love and wrath is indeed one Body , but the water of Life is the heaven of Partition between them , so that the Love doth not receive or comprehend the Wrath , nor the wrath the Love , but the Love riseth up in the water of Life , and receiveth into it self from the Earth and austere Birth , the power , which is in the Light , which is generated out of the Wrath ; so that , the New Body is born out of the Old. 51. For the old Body , which standeth in the austere Birth , belongeth to the Devil for a House , and the new belongeth to the Kingdom of Christ. Now it may be Asked : Are not all the Three Persons of the Deitie in the Birth or Geniture of Meeknesse , in this World ? Answer . 52. Yes , they are all three in this world in the full Birth or Geniture of Love , meeknesse , Holinesse and purity , and they are alwaies generated in such a substance and B●eing , as was done from Eternity . 53. Behold ! God the Father Spake to the People of Israel on Mount Sinai , w●en he gave the Law to them , saying , I am an angry zealous or Jealous God to those , that hate me , Exod. 20. 5. Deut. 5. 9. 54. Now thou canst not make of this One onely Father , who is both Angry and also full of Love , two Persons , but he is one onely Father , which continually generateth his heartily beloved Sonne , and from both these the Holy Ghost goeth forth continually . Observe the depth in the Center . 55. The Father is the One onely being , who himself is ALL ; who continually generateth his heartily beloved Sonne from eternity , and in both of them the Holy Ghost is continually standing in the Flash , wherein the Life is Generated . 56. But now from the austere and earnest Birth or Geniture of the qualifying or fountain spirits of the Father , wherein the Zeale or Jealousy and the wrath standeth , the Body of Nature alwaies cometh to be , wherein the Light of the Sonne , viz : of the Fathers Heart standeth , incomprehensibly as to Nature . 57. For the light is in the Midst or Center of the Birth or Geniture , and is the place of Life , wherein the meek Life of God is generated from or out of all the powers of the Father , and in the same place the Holy Ghost goeth forth from the Father and the Sonne . 58. Now those powers of the Father , which stand in the kindling of the Light , are the holy Father , and the meek Father , and the pure Birth or Geniture of God , and the Spirit , which riseth therein , is the holy Ghost ; but the sharp Birth or Geniture is the Body , wherein this Holy Life is continually generated . 59. But when the Light of God shineth through this sharp Birth or Geniture , then it becometh very meek , and is as it were like a Man that is a sleep , in whom the Life still moveth , and the Body is in a sweet quiet rest . 60. And in this Body of nature now was the kindling made , for out of this Body the Angels also were created ; and if they had not elevated and kindled themselves in their Highmindednesse ; then their Body might have stood eternally in a stillnesse and in an incomprehensible meeknesse , as it is in the other Principalities of Angels that are without , distinct from this world , and their spirit had generated it self eternally in their Body of meeknesse , as the holy Trinitie doth in the Body or Corporeity of God , and their inborn or innate spirit had been one Heart , one Will , and one Love with or in the Holy Trinity : for to that end also they were created in the Body of God , to be a joy to the Deitie . 61. But Lord Lucifer , would himselfe be the Mighty God , and kindled his Body , and excited or stirred up therein the sharp Birth of God , and opposed the Light or bright Heart of God , intending to rule therein with his sharpnesse , which was a thing impossible to be done . 62. But being he elevated and kindled himself against the Right of the Deitie , thereupon the sharp Birth in the Body of the Father rose up against him : and took him as an angry Sonne Prisoner or Captive , in the sharpest Birth , and therein now is his eternall Dominion . 63. But now when the Father kindled himself in the Body of the sharpnesse , he did not for all that kindle the holy source , wherein his most loving Heart generateth it self , and so thereupon his Heart should sit in the source of wrath . No! that is impossible that it should be , for the sharp Birth cannot apprehend the holy and pure Birth , but the holy and pure presseth quite through the sharp , and generateth to it self a new Body , which standeth again in meeknesse . 64. And that new Body is the water of Life which is generated when the light presseth through the wrath , and the holy Ghost is the Former or ●ramer therein : but He●ven is the Partition between love and wrath , and is the seat , wherein the wrath is transmuted or changed into Love. 65. Now when thou beholdest the Sun and Stars , thou must not think , that they are the Holy and pure God , and thou must not offer to pray to them or aske any thing of them , for they are not the Holy God , but are the kindled austere Birth or Geniture of his Body , wherein Love and Wrath wrestle one with another . 66. But the holy God is hidden in the Center of all these things in his Heaven , and thou canst neither see nor comprehend him , but the soul comprehendeth him , and the Astral Birth but half , for the Heaven is the Partition between Love and Wrath : That Heaven is every where , even in thy selfe . 67. And now when thou worshippest or prayest to the Holy God in his Heaven then thou worshippest or prayest to him , in that heaven , which is in thee , and that same God with his light ; and therein the holy Ghost breaketh through in thy Heart , and generateth thy Soul to be * a New Body of God , which ruleth and raigneth with God in his Heaven . 68. For the earthly Body , which thou bearest , is one Body with the whole kindled Body of this world and thy body qualifyeth mixeth or uniteth with the whole body of this world ; and there is no difference between the Stars and the Deep , as also the Earth and thy Body ; it is all one Body : This is the only difference ; thy Body is a Sonne of the whole ; and is in it self as the whole Being it selfe , is . 69. And now as the new Body of this world generateth it selfe in its Heaven , so the new man also generateth himselfe in his Heaven , for it is all but one Heaven , wherein God dwelleth , and therein thy new man dwelleth , and they cannot be divided asunder . 70. But if thou art wicked , then thy Birth or Geniture is not capable of Heaven , but of the wrath , and remaineth in the other part of the Astral Birth or Geniture , wherein the earnest and austere fire-source riseth up , and bolts it up into Death , so long , till thou breakest through Heaven , and livest with God. 71. For instead of thy heaven thou hast the wrath-Devil sitting there ; but if thou breakest thorough , then he must get him gone , and the Holy Ghost ruleth and reigneth in that Seat , and in the other Part viz. the fiercenesse , the Devil tempteth thee , for it is his Nest , and the Holy Ghost opposeth him , and the new man lyeth in his own Heaven hidden under the protection of the Holy Ghos● , and the Devil knoweth not the New man , for he is not in his House , but in Heaven , in the Firmament of God. 72. This I write as a Word , which is Generated in its Heaven , where the Holy Deity alwaies generateth it self , and where the moving spirit riseth up in the Flash of Life , even there this Word and this knowledge is generated , and risen up in the Love-fire through the Zealous spirit of God. 73. I know very well , what the Devil intendeth ; for , that Part of the earnest and austere Birth or Geniture , wherein Love and wrath are set opposite one to another , seeth into his very Heart . For when he cometh with his fierce and hellish Temptation , like a fawning Dogg , then he setteth upon us with his wrath in that part , wherein the austere Birth or Geniture standeth , and therein the Heaven is set in opposition to him , and there the fair Bride is known . 74. For he stingeth through the Old Man , with an intent , to spoyl or destroy the New ; but when the new riseth against him , then the Hell-Hound retireth , and then the new Man feeleth very well , what device the Hell-hound hath darted or spit into the astral Birth , and then is it time to Purge and scour it out . 75. But I find , that the cunning'st Devill is set against me , he will raise scorners and mockers , who will say , that I intend by mine own conceit to grope , dig deep and search out the Deitie . Yes , Mr. Scorner , thou art indeed an obedient son to the Devil , thou hast great cause to mock Gods children , as if I were able in mine own power to fathom the depth of the Deitie ; No! but the Deitie searcheth the Ground in me : Or , dost thou think , that I am strong enough to stand against it ? 76. Indeed thou proud Man , God is a very meek , simple and quiet still Beeing , and groapeth not in the Bottom of Hell and Death , but in his Heaven , where there is nothing , but an Unanimous meeknesse : therefore it is not meet for me to do so . 77. But behold ! it is not I that have made way for this , but thy desire and highly raised lofty Lust , hath moved the Deitie , to reveal to thee the desire of thy Heart in the highest simplicity in the greatest depth , that it may be a witnesse against thee , and denunciation of the earnest severe Day of God ; 78. This I speak to thee as a word of the earnest Severity of God , which is generated or born in the Flash of Life . The Five and Twentieth Chapter . Of the whole Body of the Stars Birth or Geniture , that is , the whole Astrologie , or the whole Body of this World. 1. THe learned and highly experienced Masters of Astrology or the Starry Art , are come so high and deep in their understanding , that they know the course and Effects of the Stars , what their conjunction , * influence and breaking through of their powers , and vertues denoteth and produceth ; and How thereby wind , rain , snow and heat is caused , also Good and Evill , * Prosperity and Adversity , Life and Death , and all the drivings and agitations , in this world . 2. And indeed it hath a true foundation which I know in the spirit , to be so , but their knowledge standeth onely in the House of Death in the outward comprehensibility or palpability , and in the beholding with the Eyes of the Body ; but the root of this Tree hath hitherto remained hidden to them . 3. Neither is it my purpose , to write of the Branches of the Tree , and to invert or disprove their knowledge , neither do I build upon their Ground , but I leave their knowledge to sit in its own seat , being I have not studyed it : but I write in the spirit of my knowledge concerning the root stock Branches and Fruits of the Tree ; as an industrious and laborious Servant to his Master ; in discovering the whole Tree of this world . 4. Not with an intent to set any new thing on foote , for I have no command to do so , but my knowledge standeth in this Birth or Geniture of the Stars , in the Midst or Center , where the Life is generated , and breaketh through Death , and where the moving spirit existeth and breaketh thorough , and in the impulse and moving thereof , I also write . 5. Also I know very well , that the Children of the flesh will scorne and mock at me , and say , I should look to my own Calling , and not trouble my Head about these things , but rather be diligent to bring in food for me and my familie : and let those meddle with Philosophy that have studyed it , and are called and appointed to it . 6. With such an attempt the Devill hath given me so many assaults , and hath so wearyed me , that I have often resolved to let it alone , but my former purpose was too hard for me . For when I took care for the Belly , and to get my Living , and resolved to give over this businesse in hand , then the Gate of Heaven in my knowledge , was bolted up . 7. And then my soul was so afflicted in anxiety , as if it were captivated by the Devill , whereby reason gat so many checks and assaults , as if the Body were presently to fall to the ground , and the spirit would not give over , till it brake thorough againe through the Dead or Mortall Reason , and so hath broke open to peeces , the Door of darknesse , and hath gotten its seat again , in the stead thereof . 8. Whereby I understand , that the spirit must be tryed through the Crosse & Affliction , and I have not failed of bodily Temptation , but was faine alwayes to stand ready for an encounter , so much hath the Devill set himself against this . 9. But when I perceived , that my Eternal Salvation was concerned therein , and that through my negligence the Gates of the Light would be shut against mee , which yet was the very Firmament and Fort of my Heaven , wherein my soul did hide it self from the storms of the Devill , which I took in , and gained with great toyle and many hard assaults , and stormings through the Love of God , by the breaking through of my Redeemer and King JESVS CHRIST , and therefore I leave my care to God , and will take my fleshly Reason Captive . 10. And I have chosen the Gate of knowledge of the Light , and will follow after the impulse and knowledge of the spirit , though my bestial Body should be brought to beggery or quite fall to the ground , I regard none of these things : but will say with the royal prophet David ( Psa. 73. 26. ) though my Body and Soul should faint and faile , yet thou O God art my Salvation , my comfort , and the refuge of my Heart . 11. In thy Name I will venture it , and will not strive against thy Spirit : though the flesh be troubled , and must endure miserie , yet faith in the knowledge of the Light , must move and soare above Reason . 12. And I know also very well that it is not fit for the disciple to fight against his Master , and I know that the high experienced Masters of Astrologie do far exceed me in their way . But I labour in my calling , and they in theirs , lest I should be found a Lazy Idle Servant to my Lord , at his coming , when he shall demand the Talent he hath entrusted me withall ; but that I may present into him with usury , or profit and gaine . 13. Therefore I will not bury his Talent in the Earth but lend it out upon usury or interest , lest he should say to me at that time , of his requiring it of me , Thou wicked sloathfull Servant , why hast thou hid my Talent in the Darknesse , and did'st not put it out upon use , and so now I might have received it with usury , gain and profit ? and so then he will take it quite away from me , and give it to another , who hath gained many Talents with his one . Therefore I will sow , let him water it , I leave the care to him . Now Observe . 14. The whole House of this World , which standeth in a visible and comprehensible or Palpable being , is the old House of God , or the Old Body , which stood before the time of wrath in a Heavenly claritie and brightnesse : But when the Devill stirred up the wrath therein , then it became a House of darknesse and of Death . 25. Therefore then also the holy Birth or Geniture of God , as a special Body of it selfe ; separated it self from the wrath , and made the Firmament of Heaven , between the Love and the Wrath , so that the Birth or Geniture of the Stars standeth in the middle : understand it thus ; viz : with its outward comprehensibility and visibility it standeth in the wrath of Death , and with the New Birth , rising up therein , which standeth in the middle or central seate , where the closure of Heaven is , it standeth in the meeknesse of the Life . 16. For Meeknesse moveth against the wrath , and the wrath against the Meeknesse , and so both are distinct Kingdoms in the one onely Body of this World. 17. But being the Love and Meeknesse of God would not leave the Body or place of this kindled wrath world , sticking in eternal wrath and ignominie , therefore he generated the whole old Body of this world againe into a rectified reformed Body , wherein life did rule in a divine manner and way , though in the kindled wrath , yet it must subsist according to the * Right of the Deitie , that out of it , a New Body might be generated , which should subsist in holinesse and purity , in Eternity . 18. For which cause there is appointed in God , a Day of separation , on which , Life and Wrath shall be separated asunder . 19. Now when thou beholdest the Stars , and the Deep , together with the Earth , then thou seest with thy bodily Eyes , nothing else but the old Body in the wrathfull Death , thou canst not see Heaven with thy Bodily Eyes ; for the Blew or Azure Sphere which thou seest aloff , is not the Heaven , but is only the old Body , which may be justly called the corrupted Nature . 20. But that there seemeth to be a Blew or Azure Sphere above the Stars , whereby the place of this world is closed and shut out from the holy Heaven , as Men have thought hitherto : yet it is not so , but it is the superiour water of Nature , which is much brighter then the water below the Moon : And now when the Sun shineth through the Deepe , then it is as it were of a Light-Blew or Azure colour . 21. But how deepe or how large the place of this world is , no Man knoweth , though some Natural Phylosophers Mathematicians Astronomers or Astrologers have undertaken to measure the Deepe with their Measures of Circles ; their measuring is but conjecturall or a measuring of somwhat that is comprehensible or Palpable : as if a Man would grasp the wind in his Fist. 22. But the true Heaven is every where all over , to this very time , and till the last Judgment Day ▪ and the Wrath House of Hell and of Death is also in this world every where , even to the last Judgment day . 23. But the dwelling of the Devills is now from the Moon to the Earth , and in the deep Caves and Holes thereof : especially in Wildernesses and Desart Places , and where the Earth is full of Stones and Bitternesse . 24. But their Kingly Regiment or Government is in the Deep in the four Coasts or Quarters of the Equinoctial Line or Circle , of which I will write in another place . 25. But here I will shew thee , 1o. How the Body of this World came to be , and 2o. How it is at present , and then 3º how the Regiment or Government therein , is . 26. The whole Body of this world is as a Mans Body , for it is surrounded in its utmost Circle with the Stars and arisen powers of Nature , and in that Body the seaven spirits of Nature , Governe , and the Heart of Nature standeth in the Midst or Center . 27. But the Stars in generall are and signifie the wonderfull proportion or changing variety of God : For when God Created the Stars , he created them out of the rising up of the infinity , out of the Old-Body of God , then further kindled . 28. For , as the seaven spirits of God , had before the time of the wrath , generated themselves infinitely by their rising up and Effectings , whence rose up so many several varieties of figures and Heavenly Ideas or vegetations : So also the Holy God formed his old body of this corrupted Nature , into as many and various powers as ever stood in the Birth or Geniture in the Holynesse . Understand this high thing rightly . 29. Every Star hath a several peculiar propertie , which thou maist perceive by the curious Ornament of the budding blossoming Earth ; And the Creator hath therefore rebuilt and revived againe the old kindled Body into so many & various powers , that through this Old Life in the wrath , such a new life might generate it self therein , through the closure of Heaven , that , that New Life might have all the powers & operations , that ever the old had before the times of wrath , that it might qualifie mixe or unite with the pure Deitie distinct from this world , and that it might be One holy God , together with the Deitie without , distinct from this World. 30. Also the New Birth blossom'd in the time of the Creation , when Man had not spoiled or corrupted it , but by him Nature was still more corrupted and so God cursed the Ground . But being Man took hold of the fruit of the old Body , thereupon the fruit of the new Body was hidden in its Heaven , and Man must now behold it with the new Body , and cannot partake of it with the natural Body . 31. Of which I have a great longing to eate , but I cannot reach to it , for Heaven is the closure or Firmament between the old and new Body . And therefore I must let it alone till I come into the other Life , and must give my bestial Body , Mother Eve's Wrath-Apples to Eate . Concerning The kindling of the Heart or Life , of this World. 32. When God had brought the Body of this world , in two Dayes into a right forme ; and had made the Heaven for a Partition betweene the Love & the Wrath , then on the Third Day the Love pressed through the Heaven and through the wrath , and then instantly the old Body in Death stirr'd and moved it selfe to the Birth or Geniture . 33. Eor the Love is hot , and that kindled the fire-source or quality , and that rubb'd it selfe in the astringent and cold quality of benumm'd Death , till the astringent qualitie was heated on the third Day , whereby the mobilitie or the astringent Earth , became moveable . 54. For all stood in the fire-crak till the fourth Day , and then the Light of the * Sun kindled it self for the whole Body stood in anguish or Paine in the Birth , as a woman in Travell . 35. The Astringent qualitie was the encompasser or incloser of the life , in it now ; the Heat was anxious , which was kindled through the Love of God , and did thrust forth the astringent qualitie as a dead Body , but the Heat reteined its seat in the mid'st or center of the Body , and so pres●'d through . 36 , But when the Light of the Sun kindled it self , then the nex Circle or Orb above the Sun , stood in the fire-crak , for the Sun or the Light was shining in the Water , and the bitternesse ascended also in the fire-crack out of the water : But the light made very great haste after it , and laid hold on the fire crak , and there it remained standing as a Captive , and became corporeal . 37. In this Revolution the Planet * Mars came to be , whose power standeth in the Bitter fire-crak , for it is a Tyrant , Rager , Raver and Stomer , like a fire-crak , moreover it is Hot , and a poisonous venomous enemie of Nature , through whose rising up and Birth or Geniture in the Earth all manner of Poisonous Venomous evill Wormes and Vermine are come to be . 38. Bu● being the Heat in the middle point or center of the Body was so Mighty Great , thereupon it extended it self so very largely , and opened the Chamber of Death so wide before its kindling of the Light , that it , the SUN , is the Greatest Star. 39. But assoon as the Light kindled it self in the heat , so instantly was that Hot place caught in the Light , and then the Body of the Sun could grow no bigger : For the light mitigated the Heat , and so the Body of the Sun remained there standing in the mid'st or center as a Heart , for the Light is the Heart of Nature ; not the Heat . But here thou must observe exactly . 40. As far as the middle point or center hath kindled it selfe , Just so bigg is the Sun ; for the Sun is nothing else but a kindled poin● in the Body of Nature . 41. Thou must not thinke , that there is any oother power or vertue in it or belonging to it , then there is in the whole Deep of the Body every where , all over . 42. For should the Love of God , through its Heaven kindle the whole body of this world through the Heate , it would be every where all over as Light as it is now in the Sun. 43. And now if the great Heat were taken away from the Sun , then it would be One Light with God : but seeing that cannot bee in this time , therefore it remaineth a King and Regent in the old corrupted and kindled Body of Nature : and the clear Deitie remaineth hidden in the meek Heaven . 44. But the light of the meeknesse of the Sun qualifieth mixeth or uniteth with the pure Deitie , but the Heat cannot comprehend the light , and therefore also the place of the Sun remaineth in the Body of Gods wrath , and thou must not worship , pray to or honour the Sun as God , for its place or Body cannot apprehend the water of Life , because of its Fiercenesse . The Highest ground of the SUN and of ALL the PLANETS . 45. And here I shall have adversaries enough who will be ready to censure mee , for they will not have regard , to consider the Spirit , but will mind their old Rules , and say : Astrologers understand it better , who have written of such matters : and they will look On this Great open Gate , as a Cow looks on a new Barn Doare . 46. Deare Reader , I understand the Astrologers meanings and sayings full well , and I have perused their writings also , and taken notice , how they describe the course of the Sun and Stars , neither do I despise it , but hold that for the most part to be good and right . 47. But that I write otherwise then they in some things , I do it not out of self will or conceipt and supposition , doubting , whteher it be so or no : I dare not make any doubt herein , neither can any man instruct mee herein . 48. I have not my knowledge by Study , indeed I have read the order and Position of the Seaven Planets in the Books of Astrologers : and find them to be very right , but the Root , how they came to be , & from what they are proceeded , I cannot learne it from any Man ; for they know it not , neither was I present , when God created them . 49. But being the Doores of the Deep , and the Gates of wrath , and the Chambers of Death also are set open in my spirit through the Love of God ; the spirit , therefore , must needs look thorough them . 50. And accordingly I find , that the Birth or Geniture of Nature standeth to this Day , and generateth it selfe just fo as it first took its beginning , and whatsoever riseth up in this world , whether Men , Beasts , Trees , Herbs , Grasse Minerall Oars , or what it will , all riseth up in such a qualitie manner & forme , also every Life be it good or bad , taketh its original thus . 51. For this is the Right or Law of the Deitie , that every Life in the body of God , should generate it selfe in one manner or uniforme way , though it be done through many various Imagings , yet the Life hath one uniform way , and Original , in all . 52. I see not this knowledge with my fleshly Eyes , but with those Eyes , wherein life generateth it self in me , in that seat the Gates of Heaven and Hell stand open to me , and the new Man Speculateth into the midst or center of the Astral Birth or Geniture , and to him the inner and outermost Gate standeth Open. 53. While he yet sticketh in the Old Man of Wrath and Death , and sitteth also in his Heaven ; he seeth through both , in such a manner also he seeth the Stars and Elements : For in God there is no place of hinderance : for the Eye of the LORD beholdeth all . 54. Now if my spirit did not see thorough his spirit , then I were but a blind Stock , but being I see the Gates of God in my spirit , and have the impulse to do it , I will therefore write directly according as I have seen it ; and will not regard any Mans Authority . 55. Thou must not conceive it so , as if my Old man were a living Saint or Angel. No , friend , He sitteth with all Men in the house of Wrath and of Death , and is a constant Enemy to God , and sticketh in his Sins Wickednesse and Malice , as all Men do , and is full of faults defects and Infirmities . 56. But thou must know this , that he sticketh in a continual anxious Birth or Geniture , and would fain be rid of the wrath and wickednesse , and yet cannot : For he is as the whole house of this world , wherein alwayes love and wrath wrestle one with another , and the new Body alwaies generateth it self in the midst or center of the anguish ▪ For so it must be , if thou wilt be born anew , otherwise no man can reach the Regeneration . 57. Man is alwaies seeking here for soft Dayes of Ease for the Flesh , and after Riches beauty and Bravery , and knoweth not , that he sitteth therewith in the chamber of Death , where the Sting of wrath darteth into Him. 58. Behold ! I tell this to thee , as a word of Life , which I receive in the knowledge of the Spirit in the midst or center in the Birth or Geniture of the new Body of this World , over which the Man JESUS CHRIST is Ruler and King , together with his Eternall Father . 59. Also I receive it from before the Seat of his Throne , where all Holy Soules of men stand before him , and rejoyce before him : That the Desire of the flesh in soft pleasingnesse , to be Rich , to be Handsom , Beautiful & Fair , or to be Mighty or Potent , is a very Bath or Lake of hellish Wrath , into which thou crowdest and runnest , as if thou wert drawn in with Cartropes : for there is very great danger therein . 60. But if thou wouldst know , how it is , behold I will tell thee in a Parable or similitude : When thou art pressed according to the desire of thy Heart , into Riches and Power , then is it with thee , as if thou stoodst in a deep water , where the water alwaies standeth up to thy very mouth , and thou feelest no ground under thy Feet , but thou swimmest with thy Hands , and struggling waverest thy self ; suddenly thou art deep in water , suddenly above water again , yet alway in a great Terrour and danger , Expecting to sinck down to the bottom ; the water coming often into thy Mouth , alwaies expecting Death by being Drowned . 61. Just in this manner thou sittest and no other , when thou art in the pleasures of the flesh , if thou wilt not Fight , thou canst not look for any Victory , but thou wilt be murthered in thy soft Bed of Down : For man hath a continual Hoast or Army before him ; which fighteth with him continually ; if he will not defend himself , then he is taken captive and slain . 62. But how can he defend himself , that swimmeth in a Deep water , he hath enough to do , to keep himself up struggling and wavering in the water , and yet neverthelesse he is there also assaulted and stormed by the Devils . 63. O Danger upon Danger ! as our King Christ also saith ; It is very hard for a Rich man to enter into the Kingdom of Heaven ; a Camel will easier go through the Eye of a Needle , then a Rich man enter into the Kingdom of Heaven Math. 19. 24. Mark. 10. 25. 64. But if any will bee new born again , he must not yeeld himself to be a servant to Cove toufnesse , Pride , State and self-power , to take delight in the will or desires of his Flesh , but he must struggle and fight against himself , against the Devill , and against all the Lusts of the Flesh , and he must think and consider that he is but a Servant and Pilgrim on Earth , which must wander through many miserable Seas of danger into another world ; and there he will be a LORD , and his dominion will consist in power and perfect delight beauty and brightnesse , this I tell as the word of the Spirit . Now Observe . 65. The * SUN hath its own Royall place to it self , and doth not goe away from that place , where it came to be at the first ; as some suppose , that it runeth round about the Globe of the Earth in a Day & a Night ; and some of the Astrologers also write so , and some have undertaken to measure , how far its Orb and Circumference of its supposed Motion , is . 66. This opinion or supposition is not right , but the Earth roueth it selfe about ; and runneth with the other Planets , as in a wheele , round about the Sun. The Earth doth not remaine staying in one Place , but runneth round in a yeare , once about the Sun as the * other Planets next the Sun , but † Saturne and Jupiter , as also Mars by reason of their great Orb circumference , and great height cannot do it , because they stand so high above and far distant from the * SUN . How it may be asked , what is the SUN , and what are the other PLANETS ? or how are they come to be ? 67. Behold ! the other Planets are peculiar Bodys of their own which have a corporeal proprietie of themselves , and are not bound to any setled or fixed place , but only to their Circle Orb or Sphere wherein they runne their course . But the SUN is not such a Body , but is only a place or Locality kindled by the Light of God. Understand it aright . 68. The place , where the SUN is , is such a place , as you may choose or suppose any where above the Earth : and if God should kindle the Light by the Heat , then the whole world would be such a meer SUN ; for that same power , wherein the Sun standeth , is every where , all over ; and before the time of wrath , it was every where all over in the place of this world , as Light as the Sun is now , but not so intollerable . 69. For that heat was not so great as in the Sun , and therefore the light also was very meek , and thus in respect of the horrible fiercenesse of the Sun , the Sun is differenced or distinguisht from the Meeknesse of God. So that Man should not dare to say : that the Sun is an open Gate of the light of God : but is as the Light in a Mans Eye , whereas also the place of the Eye belongeth to the Body , but the Light is different or distinct from the Body . 70. And though indeed it existeth by the Heate in the water of the Body , yet it is a peculiar distinct thing , which the body cannot comprehend ; and such a distinct difference there is also between God the Father and the Sonne . 71. Thus on the Fourth Day in the anxious Birth or Geniture of this world in the middle point or Center of this World , the SUN is Sprung up and standeth still in its Eternal Corporeal place , for it cannot rise up in one place , and set in another . 72. For it is the onely and Sole natural Light of this world , and besides it there is no more any true Light in the House of Death , and though it seemeth as if the other Stars did shine Bright and give Light also , yet it is not so , but they take all their lustre and shining Light from the Sun ; as hereafter presently followeth . The true Birth or Geniture and descent of the Sun and of the other Planets Is just thus as followeth . 73. Now when the Heaven was made for a distinction or partition between the Light of God and the kindled corruption of the Body of this world : then was the Body of this world a dark valley , and had no light that could have shone forth in the outward Body besides the Heaven , there stood all powers as it were captivated in Death , and were in great anguish , till they had heatt themselves in the mid'st or center of the Body . 74. But when this was done , so that the anxious Birth or Geniture stood so severely in the Heat , then the Love in the Light of God brake through the Heaven of the Partition , and kindled the Heat . 75. And there rose up the shining light in the Heat , in the water , or in the fat or oylinesse of the water , and the Heart of the water kindled it selfe , and this was done in the twinckling of an Eye . 76. For assoon as the Light had rightly laid hold on the Body , the Body was captivated in the Light ; and the Heat was captivated , and was changed into a competent Meeknesse , and could stand or extend no further in such Anguish . 77. But being the Heat was so terrified by the Light , thereupon its horrible fire-source was allayed and so could kindle it selfe no further , and so also the breaking through of the Love in the Light of God through the Heaven at this time , with its breaking thorough , extended or stretched it selfe no further out of or from Gods predestinated purpose : therefore also the SUN came to be no bigger . Of the Planet Mars . 78. But when the Sun was kindled , then the horrible fire-crack went forth upward from the Place of the Sun , distant from the Place of the Sun , as a horrible Tempestuous Flash , and in its corporeall : Being took along with it the fiercenesse of the fire , whereby the water became very bitter , and the water is the kernel or stock of the Crack . 79. Now the Astrologers write , that the Planet Mars standeth aloft about 15750 , Miles off from the Sun : which I contradict not , because I meddle not with the measuring of Circles : And so farr that fire-crack went on a suddain from its own Place , till the light also laid hold on it , and then it also was captivated by the Light , and staid , and took possession of that Place . 80. But that the Light could lay no sooner hold of it ; was caused by the earnest fiercenesse and sudden flash , for it was not taken hold of by the Light before the Light had wholly or throughly affected or possessed it . 81. And there it is now as a Tyrant Rager and Stirrer of the whole Body of this world : for that is its very Office , that with its Revolution in the wheele of Nature it moveth and stirreth all , from whence every life taketh its Original . Of the Planet Jupiter 82. Now when the bitter firecrack was captivated by the Light , then the light in its own power pressed yet higher in the Deepe , till it reach'd into the hard and cold seate of Nature . And there the power of the first going forth or rising up from the Sun could not get Higher , but fitting stayed there corporeally , and took possession of that Place for a Habitation . But thou must understand this thing aright : 83. It was the power of the Light , which stayed in this place , which is a very Meek , friendly , gracious , amiable blessed , and sweet Being . The Astrologers write , that this Planet is distant aloft above Mars , about 7875 Miles : But it is the Mitigator of the destroying furious Raging Raving Mars , and an original of the Meeknesse in every Life , an original also of the water , from which the life generateth it self , as I shall mention hereafter . 84. Thus farr the power of the Life reached forth from the Sun , and not higher , but the lustre or shineing thereof which hath its power also ; reacheth even to the Stars , and through the whole Body of this world . But thou must understand this exactly , from whence these two Planets are come to be . 85. When the power of the Heart of God pressed forth out of the eternal inexhaustible fountain of the water of life through the Heaven of the Partition , and kindled the water in the place of the Sun ; then the flash , understand the fire-flash did shoot forth or went forth out of the water , which was very terrible and bitter , out of which , Mars came to be . 86. After this Flash the power of the Light shot nimbly after it , like a meek elevated life , and overtook the fire crack , and mitigated it , so that it became somwhat weaker , and could breake no farther through the deepe , but stayed trembling . 87. But the power that was gone forth in the Light had more strength then the fire-crack , and so it rose up higher then then the fire-crack , Mars , till it came very deep into Natures austerenesse , and there it became feeble also , and stayd there . 88. From or out of this power the Planet Jupiter came to be , and not out of or from that place , where he is , but it alwaies kindleth that very place with its power , but it is as one of the Household Servants in that place , who must alwaies walk about in the place of its office and service . But the Sun hath a house of its Own , but no other Planet hath any House of its Own. 89. If we will rightly search into the Original of the Stars Birth and Geniture or their beginning , then we must exactly know the Birth or Geniture of the Life , viz : How the Life generateth it selfe in a Body ; for these all are one kind of Birth or Geniture . 90. He that doth not know nor understand this , he doth not at all know the Birth of the Stars , for , all concrete together , is one Body . Every Creature , when life is once generated in it , then afterwards its Life standeth or subsisteth in its Body , as the Birth or Geniture of the natural Body of this world doth , for every Life must be generated according to the right Law or Ordinance of the Deitie , as the Deitie generateth it self continually . 91. If this be rightly considered , which indeed , cannot be done , without a special illumination of the holy God ; then first of all a Man findeth the astringent , cold and austere Birth or Geniture which is the cause of the Corporeal Nature , or of the imaging fashioning or framing of a thing . 92. Now if it were not for this severe and cold sharp contracting , compacting power , there would be no natural or corporeall being , neither could the Birth or Geniture of God subsist , and all would be insearchable . 93. But in this hard , severe and cold power standeth the corporeall being , or the Body , wherein the spirit of life is generated , and out of that same spirit the light and understanding is generated whereby then the senses and Tryal or Probation of all powers , doth exist . 94. For when the Light is generated , it is generated , in the midst or Center of the Body , as a Heart or spirit out of all powers , and there it standeth and remaineth in the place where it had its beginning , and goeth forth thorough all the powers . 97. For as it is generated out of all powers , and hath the fountain of all powers , so with its shining lustre also it bringeth the Fountain of all powers into each power , from whence then existeth the tast and smell , also seeing , feeling , and hearing ; as also Reason and understanding . 96. Now as the originall and beginning of the life , in a Creature , is ; so is the first Regeneration of the Nature of the new Life in the corrupted Body of this world : And he that denyeth it , he hath not the true understanding , nor any knowledge of Nature , and so his knowledge is not generated in God , but he is a Mocker of God. I 97. For , first behold ! thou canst not deny it , that the Life in a creature existeth in the Heate of the Heart , and in that Life also standeth the Light of the animated or soulish Birth or Geniture . 98. Now the Heart signifyeth the Sun , which is the beginning of Life in this outward Body of this world : and now thou canst not say , that the animated or soulish Birth goeth away or departeth from the Heart , whil'st the Body standeth in the mobilitie or Life . 99. No more doth the Sun go away or depart from its seat , but retaines and keeps its own place , as a Heart , to it selfe , and shineth forth as a Light or as a spirit of the whole Body . 100. For its Birth also , hath a beginning out of all powers ; and therefore with its Light and Heate it is againe one spirit and Heart in the whole Body of this world . II. 101. And secondly thou canst not deny neither , but that the Gall in a Creature , is not existed from the Heart , and yet is the mobilitie or stirring of the Heart , by a Vein that goeth from the Gall to the Heart , from whence the Heate existeth . But it hath its first original from the flash of Life , and so when the life generateth it selfe in the Heart , and the Light riseth up in the water , then the fire-crack goeth before , which riseth up out of the anxietie of the water in the Heate . 102. For when heat , is so anxious in the cold in the astringent qualitie that the Light kindleth it selfe through the hidden Heaven of the hart in the corporeity , then the anxious Death in the wrath of God is terifyed , and departeth as a crack or flash from the Light , and climeth upward very terribly trembling and timorously , & the Light of the Heart hastneth after it and affecteth or possesseth it , and then it remaineth sitting still . 103. And this , is & signifyeth the Planet Mars , for thus it is become a Being , & its own quality is nothing else but a Poisonous Venomous bitter fire-crack which is risen up from the Place of the Sun. 104. But now it is alwaies a kindler of the Sun , just as the Gall of the Heart , whence the Heate , both in the Sun and in the Heart , existeth ; and whence the Life taketh its Original in all things . III. 105. Thirdly , thou canst not deny , but that the Braine in the Head in a Creature is the power of the Heart , for from the Heart all powers rise up into the Brayne , from whence , in the Brayne , the senses of the Heart exist : The Brayn in the Head taketh its original from the power of the Heart . Observe : 106. After the fire-crack of the Gall , or Mars , was departed from the Light of Life , then the power pressed out of the Heart of Life after it , even into the Head into the austere quality , and when the power can rise up no higher , then it is stayed or captivated by the austere Birth , and is dryed up by the cold . 107. Now here it stayeth , and qualifieth , mixeth or uniteth with the spirit of life in the Heart , and is a Royal seate of the spirit of the Heart , for thus far the spirit of the Heart's power presseth forth , and there is it approved . 108. For the Brayne sitteth in the severe Birth or Geniture , and in its own Body it is the meek power of the Heart , and signifieth the new Birth which is new regenerated in the midst or center of the austerenesse of Death and wrath , in its Heaven , and presseth forth through Death into Life . 109. For there the spirit or the Thoughts become a whole creaturely Person againe through the affecting or proving of all powers , which in Man I call the animated or Soulish Birth . 110. For when the new spirit in the Braine is well settled , then it goeth to its Mother againe , into the Heart , and then it standeth as a perfect spirit or will , or as a new born Person , which , in Man , is called the Soul. 111. Now behold ! as the Braine in Man is a Being and product , so is the Planet Jupiter also , a being and product : for it hath his original from the rising up of Life , from the power , which is risen up out of the water of Life out of the Place of the Sun , through the Light. 112. And that power is risen up so high , that it is caught or captivated againe in or by the austere , hard and cold power , and there it remaineth at a stand , and by the first Revolution , or going forth is become corporeal , and became exsiceated or dried by the austere and cold power . 113. And is rightly ▪ the Braine in the corporeall Government of this World , from whence the senses and Reason are generated , also all Meeknesse and wisdom in Naturall things , but the right and holy spirit in Man , is generated in the hidden Heaven in the water of Life . 114. The outward Jupiter is onely the Meeknesse and understanding in the outward comprehensibilitie or palpable things : but the holy fountain or well-spring is incomprehensible and unsearchable or unfathomable to outward Reason . For the Astral Birthor Geniture standeth with the Roote in the holy Heaven , and with the Corporeity in the wrath . The Six and Twentieth Chapter . Of the Planet , Saturnus . 1. SAturn ; that cold sharp austere and astringent Regent , takes its beginning and Original , not from the Sun ; for it hath , in its Power , the chamber of Death , and is a dryer up of all powers , from whence Corporeity existeth . 2. For as the Sun is the Heart of the Life , and an original of all spirits in the Body of this world : so Saturn is a beginner of all corporeity and comprehensibilitie or palpability , and in the power of these two Planets standeth the whole Body of this world : and there cannot be any Creature or imaging , nor any mobilitie , without the power of these two , in the natural Body of this world . 3. But Saturnes original is the earnest astringent and austere anxietie of the whole Body of this world : for as in the time of the kindling of the wrath the Light in the outermost Birth or Geniture of this world , was extinct ; which Birth or Geniture is the Nature or comprehensibilitie or the rising up of the Birth of all qualifying or fountain spirits ; so also the astringent qualitie stood in its sharpnesse and severest Birth or Geniture , and attracted or contracted most strongly and eagerly , the whole work or effect of the qualifying or fountain spirits . 4. From whence then the Earth and Stones came to be , and were very rightly the House of Death , or the enclosing or shutting up of the Life , wherein King Lucifer was captivated . 5. But when , on the first day , the Light somwhat brake forth again , through the word or Heart of God in the Root of the Nature or Body of this world , as a choosing or appropriating of the Day or beginning of the mobilitie of Life , then the severe and astringent Birth or Geniture obtained againe a glimpse , or rising up of the life in the Birth or Geniture . 6. And from that time it stood as it were in an anxious Death , till after the third Day , when the Love of God press'd through the Heaven of the Partition , and kindled the Light of the Sun. 7. But being the Heart or power of the Sun could not open the anxious Birth or qualitie of fiercenesse and wrath , and temper the same , especially aloft in that height above Jupiter , thereupon that whole circumferen●e or sphere , stood in a Horrible anxietie just as a woman in travel , and yet could not awaken or raise the Heat , because of the horrible coldnesse and astringency . 8. But being the mobilitie neverthelesse was risen up through the power of the hidden Heaven , therefore nature could not rest , but was in anguish to the Birth , and generated out of or from the Spirit of sharpnesse , an astringent , cold and austere Sun or Starre which is Saturne . 9. For the Spirit of Heat , could not kindle it selfe , from whence the Light existeth , and out of or from the Light through the water , the Love and meeknesse exist , but it was a Birth or Geniture of an austere cold and severe fiercenesse , which is a dryer , spoyler , and enemie , of meeknesse , which in the Creatures generateth the Hard Bones . 10. But Saturne was not bound to its place , as the Sun is , for it is not a Corporeal place or space in the roome of the Deepe , but Saturne is a sonne which is born or generated out of the Chamber of Death , out of the kindled , hard , and cold anxietie , and is only one of the House-hold or family in that space or roome , in which it hath its Course and Revolution : For it hath its corporeall proprietie to it selfe , as a Child , when it is born or generated from the Mother . [ Saturne indeed was Created together with the wheele , when the FIAT Created the wheele ; but it doth not goe forth or proceed from Sol. ] 11. But , why it did rise up thus from God out of the austere Birth , and what its Office is , I will mention hereafter , concerning the driving about or revolutions of the Planets . 12. But its height or distance cannot be exactly known : But I am fully perswaded that it is in the midst , in the deepe between Jupiter and the general Sphere of the fixed Stars or constellations , for it is the Heart of the Corporeity in Nature . 13. For as the Sun is the Heart of Life , and a cause of the spirits of Nature ; so Saturne is the Heart and the cause of all Bodies & Imagings formings and framings in the Earth , and upon the Earth , as also in the whole Body of this world . 14. And as in Man the Skull is a contayner or incloser of the Brayne , wherein the Thoughts are generated : So the Saturnine power is an environer , dryer and contayner of all Corporeity and comprehensibilitie or Palpability . 15. And as the Planet Jupiter , which is an unshutter , and Generator of meeknesse , and is betweene the fierce Mars and the austere Saturne , and generateth the Meeknesse and wisdom in the Creatures , so the Life and the Senses of all Creatures , are genenerated between these two qualities , especially the new Body of this world , as also the new Man , of which thou wilt finde more concerning the description of Man. Of the Planet Venus . 16. Venus that gracious amiable and blessed Planet , or the kindler of Love in Nature , hath its original and descent or proceeding from the Springing up of the Sun also , but its condition , qualitie , being , and proceeding or descent , is thus . Here observe this rightly and exactly . 17. When the Love of God kindled the place of the Sun , or the SUN , then there sprung up first out of the anxietie , out of the Place of the Sun , out of the seaven qualifying or fountain spirits of Nature ; the terrible fierce , bitter , fire-crak , whose Birth and principal or first original is the kindled bitter wrath of God , in the astringent qualitie , through the water . 18. And that , sprung up first , in the kindling of the Sun out of the Chamber of Death , and was an awakener or rouser of Death , and a beginner of life , and climed up aloft very fiercely , and trembling , till the Light of the Sun layd hold on it , and affected or possessed it , and there it was caught or captivated by the meeknesse of the Light , and stayed ; from which the Planet Mars came to be , 19. After that fire-crack , the power of the light ; which at the beginning had generated it selfe out of the unctuositie or fatnesse of the water behind the fire crack ; instantly shot forth after it like a mighty potencie or power , and took the fierce Fire-crack captive , and highly elevated it selfe aloft beyond it , as a Prince and subduer of the fiercenesse , from whence now existed the sensibilitie of Nature , or the Planet Jupiter . The Gate of Love. 20. But when the two spirits , of the mobilitie , and of the Life , were risen up out of the Place of the Sun through the kindling of the water ; then the meeknesse , as a seed of the water , pressed downward in the Chamber of Death , with the power of Light , with a very gentle and freindly affection or influence from whence existed the Love of Life , or the Planet Venus . But thou must here understand this high thing . 21. The Birth or the rising or springing up of the seaven Planets , and of all the Stars ; is no otherwise , then as the Life , and wonderfull proportion , variety and harmonie of the Deitie , hath generated it selfe from Eternitie . 22. For when King Lucifer had caused this place of the world to be appointed as a House of wrath for him , & supposed thus fiercely & powerfully to Rule there●n then presently the Light in Nature went out , wherin he supposed to be the Lord ; & the whole Nature was benumm'd and congealed as a Body of Death , wherein was no mobilitie , and he must remaine there in darknesse as an Eternall Captive Prisoner . 23. But now the Holy God would not let this place of his Body , understand , the space or roome of this World , stand in eternal darknesse and ignominie , and leave it to the Devills for their proper own , but generated a new Regiment or dominion of Light , and of all the seaven qualifying or fountain spirits of the Deitie ; which the Devill could neither apprehend nor lay hold on or touch ; neither was it usefull or profitable to him at all . 24. For he can no more see in the Light of the Sun , but in the darknesse , for he is not become a Creature in this Light , and therefore it is not profitable or usefull to him . 25. But being there must be a new Government or dominion , it must needs be such a one as the Devil could lay no hold on or touch , or that he could make no 〈◊〉 as his corporeall proper owne . Now that is thus constituted . 26. The Love , or word , or Heart , that is , the innate or onely begotten Sonne of the Father , who is the Light , and meeknesse , and the Love , and Joy of the Deitie : As He hin selfe say'd , when he assumed the humanitie , I am the Light of the World. John 8. 12 ; He took the place of this world by the Heart , and sate in the mid'st or center of this space or roome , in that place , where the mighty Prince and King Lucifer did sit before his fall , and there he was new Borne to be , a Creature . 27. And so out of this kindled place of the Sun , there existed and were chiefly generated , six sorts of qualities , all according to the right Law or Order of the divine Birth or Geniture . 28. 1º , First there arose the fire-crack , or the mobility in the Heate , & that is the beginning of Life in the Chamber of Death . 2º , After this secondly , the Light in the unctuositie or fattness of the water became shining in the Heat , and that is now the Sun. 3º , And thirdly when now the Light of the Sun had affected or possessed the whole Body of the Sun , then the power of Life , which rose up out of the first affecting or possessing , ascended as when wood is kindled , or when fire is struck out of a Stone . 29. Then first is discerned the Glance or splendor , and out of the splendor , the fire-crack , and after the fire-crack the power of the kindled Body ; and the Light with the power of the Body , elevateth it self instantly above the crack , and ruleth or reigneth much higher deeper and more powerfully then the fire-crack . 30. Also the power of the kindled Body in the outgone power without and beyond the fire , qualifieth mixeth or uniteth gently , pleasantly and very sensibly : and herein rightly is understood the Divine Being . 31. In the same manner also is the existency of the Sun , and of the two Planets , Mars and Jupiter . 32. But being the Place of the Sun , that is , the SUN it selfe , contained all qualities according to the Right of the Deitie , as also all other places had ; thereupon instantly in the first kindling , all the qualities went upward and downward , and generated themselves according to the eternall beginning lesse infinite Law , and Right . 33. For the power of the Light , which did mitigate the astringent and bitter qualitie in the place of the Sun : and made it thinne like water or the Love of Life , that went downwards according to the Nature of Humilitie . 34. Out of this the Planet Venus existed : for in the House of Death it is an opner of meeknesse , or a kindler of the water , and a soft penetrater into the hardnesse , a kindler of the Love , in * which the upper Regiment or Dominion , as the bitter Heat , is desirous or longing after Mars , and the heartie sensibilitie , is desirous or longing after Jupiter . 35. From whence the affections or insinuations exist : for the power of Venus , maketh fierce Mars or the fire-crack mild , and mitigateth it , and maketh Jupiter humble , else the power of Jupiter would break through the hard Chamber , Saturne ; and in Men and Beasts , through the Scul or Brain-pan , and so the sensibilitie would transmute it self into high-mindednesse above the Birth-Right , or right Law or order of the Geniture , of the Deitie , in the manner and way of the proud Devill . Of the Planet Mercurius . 36. If we would exactly and fundamentally know how the Birth or beginning is , of the Planets and Stars , and of the Being of all Beings , in the deepe of this world , we must accurately consider the instant or innate Birth or beginning of Life , in Man. 37. For that taketh such a beginning and rising , and standeth also in such an Order , as the Birth or Geniture of the Being of all Beings in the Body of this World , doth . 38. For the instant or innate wheele of the Stars and Planets is no otherwise , then as the Birth of the seaventh spirit of Nature , before the time of the world rose up , wherein were formed images and figures , formes , shapes , or Ideas , as also heavenly fruits , according to the eternal right Law or Order of the Deitie . 39. And in that , Man is created according to the qualifying or fountain spirits of God , and also out of the divine Being , therefore mans Life hath such a beginning and rising up as that of the Planets and Stars was . 40. For the beginning , instant or innate State and Being of the Planets and Stars is no other , then the beginning and impulse or government and Dominion in Man. 41. And now as the humane Life riseth up , so hath also the Birth of the seaven Planets and Stars risen or sprung up , and therein there is no difference at all . The Center or Circle of the Birth of Life . The great depth . 42. The spirit citeth * the Physitians to come before this Looking-glasse , especially Anatomists and dissectors of Men who by their Anatomy would learne the Birth and rising or springing up of Mans Life , and have murthered many innocent men , against the Right and Law of God and of Nature , hoping thereby to find out the wonderfull proportion Harmony and forme of Nature , that they might thereby be usefull to restoring the Health of others . 43. But being they are found in Nature to be Murtherers , and Malefactors , against the Law and Right of God and Nature , therefore the spirit , which qualifyeth , mixeth or uniteth with God , doth not justifie them in their murtherous way . 44. They might have had a nearer and surer way to learne the wonderfull Birth or Geniture of Nature , if their lofty Highmindednesse and Devilish Murtherous Lust would have given them leave , which hath perverted their true divine senses or understandings . 45. Their intent was onely to sight with Men and not with Gods , therefore it is just they should receive such a reward of their errour . 46. Come on ye crowned Ornaments of Caps and Hoods , & c ! Let us see whether a simple Lay-man , may be able to search into the Birth or Geniture of Mans Life , in the knowledge of God ? if it be amisse , then reject it ; if it be right , let it stand . 47. I here set down this description of the Birth or Geniture of Mans Life , to the end that the original of the Stars and Planets may be the better conceived : at the description of the Creation of Man , thou wilt find all more fundamentally and deeply , what the beginning of Man , is . Now Observe . 48. The Seede of Man is generated in such a manner , as the wonderfull proportion harmony or form of Nature in its wrestling and rising up , is generated from Eternitie . 49. For the humane Flesh , is , and resembleth , Nature in the Body of God , which is generated from the other six qualifying or fountain spirits , wherein the qualifying or fountain spirits , generate themselves againe , and shew forth themselves infinitely , wherein forms and images rise up , and wherein the Heart of God , or the holy cleare Deitie in the middle or central seate generateth it selfe above Nature in that center , wherein the Light of Life , riseth up . 50. But now in Mans Body in the government or dominion of the Birth or Geniture , there are three severall things , each of them being distinct and yet are not divided asunder one from another , but all three together are one only Man , after the kind and manner of the Ternarie or Trinity in the divine Beeing . 51. The Flesh is not the Life , but is a dead inaminate being , which when the Government or Dominion of the spirit ceaseth to qualifie or operate therein , soone becometh a dead Carcasse , and putrifieth and turnes to Dust or Ashes . 52. But now no spirit can subsist in its perfection without the Body , for assoon as it departeth from the Body , it looseth its Government or Dominion . For the Body is the Mother of the Spirit in which the spirit is generated , and in which it receiveth its strength and power , it is and remaineth a spirit , when it is seperated and departed from the Body , but it looseth its Rule Dominion or Government . 53. These three Dominions or Regiments are the whole Man together with Flesh and Spirit , and they have severally for their beginning and Dominion or Government , a seavenfold forme after the kind and manner of the seaven spirits of God or of the seaven Planets . 54. Now as the Dominion or Government of Gods Eternall beginning lesse infinite Birth or Geniture is , so also is the beginning and rising or springing up of the seaven Planets and the Stars , and just so also is the rising or springing up of Mans Life . Now Observe . 55. When thou mindest thinkest and considerest what there is in this world , and what there is without besides or distinct from this world , or what the being of all Beeings , is ; then thou speculatest , contemplatest , meditatest , in the whole Body of God , which is the Beeing of all Beings , and that is a beginninglesse infinite Being . 56. But in its own seate there is no mobilitie , rationability or comprehensibilitie , but it is a dark Deepe which hath neither beginning nor End. Therein is neither thick nor thinne , opake nor transparent , but is a dark Chamber of Death , where nothing is perceived , neither cold nor warmeth , but it is the End of all things . 57. And this now is the Body of the Deepe , or the very reall Chamber of Death . 58. But now in this dark valley there are the seaven spirits of God , which have neither Beginning nor End , and the one is neither the first , second , third or last . 59. In these seaven Dominions or Regiments , the Regiment divideth it selfe into three distinct Beings , where the one is not without the other , nor can they be divided the one from the other : But those seaven spirits doe each of them generate one another , from Eternitie to Eternitie . 60. The first Dominion or Regiment standeth or consisteth , in the Body of all things , that is , in the whole Deepe , or Being of all Beings , which hath in all corners and places thereof in it selfe the seaven spirits in possession or in propriety indivisibly , or irresistibly for its proper own . 61. Now if these seaven spirits in any one place wrestle not triumphingly , then in that place there is no mobilitie , but a deep darknesse ; and although the spirits are perfect in that place , yet that place is a dark House , as you may perceive and understand by a dark Cave or Roome close shut up , in which the kindled spirits of the Planets and Stars cannot kindle the Elements . 62. But now the Roote of the seaven spirits is every where all over , but when there is no wrestling , then it standeth still and quiet , and no mobilitie is perceived . 63. And such a House is the whole Deepe without , within , and above all Heavens ; which house is call'd the Eternitie : and such a House also is the House of Flesh in Man and in all Creatures . 64. And this Being , together , comprehendeth the Eternitie , which is not called God , but the UN-Almighty Body of Nature , wherein indeed the Deity is immortall or not Dead , but standing hidden in the kernel of the seaven spirits , and yet not comprehended or understood . 65. And such a House also , the whole space or extent of this world came to be ; when the Deitie in the seven spirits had hidden it selfe from the horrible Devills . 66. And had so continued , if the seaven Planets and Stars had not risen or sprung up from Gods spirits , which opened a-gaine and kindled the Chambers of Death in the dark House of this world in all places every where , from whence existeth the regiment or Dominion of the Elements . 67. Moreover thou art to know also , that the regiment or Dominion of the seaven spirits of God in the House of this world , is not thereupon exsiccated or dried up in Death , that all must needs receive its Life and beginning from the Planets and Stars . 68. No! for the cleare Deitie standeth every where hidden in the Circle in the Heart of the whole Deepe , and the seaven spirits stand in the body of the Deepe in anxietie and great longing , and are still kindled by the Planets and Stars , from whence existeth the mobilitie and the Birth or Geniture in the whole Deepe . 69. But being the Heart of the Deitie hideth it selfe in the Body of this world in the outermost Birth or Genitnre which is the corporeity , thereupon the corporeity is a dark House , and all standeth in great anguish and needeth a Light , to shine in the Chamber of the darknesse , which is the Sun , and that so long till the Heart of God will move it selfe againe in the seaven spirits of God in the House of this world , and kindle the seaven spirits . 70. And then the Sun and Stars will returne againe to their first place and will passe away in such a forme or manner , for the Heart and Light of God shall give Light and shine againe in the Corporeity , that is , in the Body of this world , and replenish or fill all . 71. And then the anxietie ceaseth ; for when the anxietie in the Dominion of the Geniture or Birth regiment , tasteth of the sweetnesse of the Light of God ; so that the Heart of God triumpheth together in the Birth Regiment , then all is richly full of Joy , and the whole Body triumpheth . 72. Which at present in this time , in the House of this world cannot bee , because of the fierce Captive Devill , which keepeth House in the outermost Birth or Geniture in the Body of this world , till the Judgment of God. 73. Now here thou may'st understand , Hovv the Heart of God hath the Fann or Casting shovel in its hand , and vvill one Day cleanse his floor , vvhich I herewith earnestly declare to you as in the knowledge , in the Light of Life , where the Heart in the Light of Life , breaketh thorough , and Proclaimeth the Bright cleare Day . Of Man and the Stars . 74. Now as the Deepe , or the House of this world is a dark House , where the whole Corporeity generateth it selfe , and so is very thick , dark , anxicu , and halfe dead , and taketh its moving from the Planets and Stars which kindle the Body in the outermost Birth or Geniture , from whence existeth the mobilitie of the Elements , as also the figured and Creaturely being ; so also the Humane house of Flesh is a dark valley , wherein is indeed the anxietie to the Birth of Life , and it alwayes highly endeavoreth , intending to elevate it selfe into the Light , from whence the Life might kindle it self . 75. But being the Heart of God did hide it selfe in the center or kernel , therefore it cannot be , & thereupon the anxietiegenerateth no more but ONE Seed . The House ▪ of the flesh generateth a Seed of its liknesse to the propagating of a Man againe , and the House of the spirit in the instant or innate state of the seaven spirits generateth in the Seed another spirit after its likenesse , to the propagating of the spirit of Man againe . 76. And the House of the hidden Heart generateth also such a spirit as standeth hidden , in the Body , to the spirit of the House of Flesh as also to the spirit of the Astral Birth or Geniture : just as the Heart of God in the seaven spirits of God standeth hidden in the spirits in the Deepe of this world , and doth not kindle them , till after this enumeration or account of Time is out . 77. This third spirit is the soule in Man , and qualifieth , mixeth or uniteth with the Heart of God , as a Sonne or little God in the great immense or unmeasureable God. 78. Now these three distinct Dominions or Regiments are generated in the seed , which taketh its original in the flesh , as I have mentioned before within three leaves from this . Now observe this hidden secret Mysterie . Yee * Naturalists , observe . The Gate of the Great mysterie . 79. Out of the anguishing Chamber in the Body of this world out of the seaven spirits of God , are risen or sprung forth the Stars , which kindle the Body of this world , and out of or from the Body the fruit or seede generateth it selfe , which is the Water , Fire , Aire , and Earth . 80. The Earth is the fruit of the seaventh spirit of God , which is Nature or Corporiety ; wherein the other six spirits generate themselves againe , and figure or frame the Salitter of the seaventh spirit into infinite sorts of formes or shapes ; so that the Earth also generateth its seed , which is the fruit of vegetation , as is apparent to the Eye . 81. Now Mans House of Flesh is also such a house as the dark deepe of this world is , wherein the seaven spirits of God generate themselves . 82. But being Mans Body is its proper own , and is a Sonne of the whole Body of God , therefore it generateth also a proper seede of its own according to the Government or Dominion of his corporeal qualifying or fountain spirits . 83. The Body taketh its food , from the seed of the seaven spirits of God , in the Body of the great Deepe , which is , Fire , Aire , Water and Earth . 84. Of or from the Earth it taketh the Birth of the Earth or the Fruit , for it is much more Noble then the Earth : It is an extracted Masse out of the Salitter out of the seaventh Nature spirit . 85. For when the Body of Nature was kindled by the Devill , then the word or the Heart of God drew the Masse together , before the corrupted Salitter was press'd together , which now is called the Earth because of the hard fiercenesse or corruption . 86. But when the Earth was pressed together , then the Masse stood in the dark Deepe in the created Heaven betweene the anxious Birth or Geniture and the Body of the Heart of God , till the sixth Day ; and then the Heart of God breathed the Light of Life out of or from his Heart into the innermost or third Birth or Geniture of the Masse . 87. Now when this was done , then in the Masse , the seaven spirits of the qualities began to qualifie or operate , and in the Masse , the seede of the seaven qualifying or fountain spirits generated it selfe , as Fire , Aire , and Water , as in the Body of the Deepe . 88. Thus MAN became a living Soul , in that kind and manner , as the Sun is risen or sprung forth , and out of that the rest of the seven Planets . 89. The Light in Man , which the Heart of God ●ad breathed in , signifieth or resembleth , the Sun●hich ●hich shineth in the whole Deepe ; concerning ●hich you will finde more cleerely , about the Crea●ion of Man. 90. Now behold ! As in the Deepe of this world , through the kindling of the Stars a seede is generated out of the Body of the dark deepe , like the Creaturely Body : so also in like manner in Mans House of Flesh there is generated , a seede , according to the Eternal Birth Right of the seaven qualifying or fountain spirits . 91. And in the seeds there are three distinct things , whereof the one cannot fathom the other , and yet are in that one only seed , and qualifie , mixe or unite one with another , as one being , and is also one being , and yet also three distinct things , according to the kinde and manner of the Ternarie or Trinity in the Deitie . 92. First there is the whole Body of Man , which is a dark House , and hath no mobilitie besides or without distinct from the qualifying or operation of the seaven spirits , but is a dark valley , as the Body of the Deepe of this world is . 93. Now in the dark Body of Man there is such a Regiment or Dominion also as to the seaven spirits as is in the Body of the Deepe ; And when the seaven spirits qualifie or operate according to the Birth-Right of the Deitie , then out of the wrestling of the seaven spirits a seede generateth it selfe according to their likenesse . 94. Now that seede hath first a Mother , which is the dark Chamber of the House of Flesh. Secondly it hath a Mother , which is the wheele of the seaven spirits , according to the kind and manner of the seaven Planets . Thirdly it hath a Mother which is generated in the Circle of the seaven spirits in the center , and is the Heart of the seaven spirits . 95. And this now is the Mother of the soule , which shineth thorough the seaven spirits , and maketh them living , and in their steed the seed qualifyeth mixeth or uniteth with the Heart of God : But it is that seed only , in which the Light is kindled ; but in that , in which the wrath fire burneth there this third Mother remaineth Captive in the dark Chamber . 96. And though indeede it is the third Mother , yet it remaineth to be but a foolish Virgin , if the Light be not kindled in it ; just as the Deepe of this world is * a foolish Virgin before the Heart of God in which the wheele of the seaven spirits standeth in such anxietie , in so much corruption and redemption in heate and cold as is apparent to the Eye . 97. But when the third Mother is kindled in the Light then it standeth in the created Heaven of the holy Life , & shineth through the second Mother , the seaven spirit , ●herby the seven spirits get a friendly courtous will , which is the Love of the Life , as you may read in the Eighth Chapter of this Book , Concerning the Love-Birth or Geniture of God. 98. But the third Mother , they cannot constantly or permanently shine thorough , for it standeth in the house of darknesse , but they often cast a Glimpse upon it , even as if it lightened , whereby the third Mother many times becometh very longing , and rejoyceth highly , but is soone bolted up againe by the fiercenesse of Gods wrath . 99. The Devill also danceth at this Gate , for it is the Prison , wherein the new Man lyeth hidd , and wherein the Devill lyeth Captive . 100. But I meane , in the House of the Deepe of this World ; though indeed the House of Flesh and the Deepe , altogether qualifie mixe or unite one with another , as one Body , and is one Body , only they have distinct parts or Members . The Deepe in the Center . 101. Now behold ! When the seede is generated , it standeth in the center or mid'st of the Body in the Heart : for there the Mother catcheth the Ternarie or Trinity . 102. First the astringent spirit catcheth hold , and that draweth together a Masse or Lump out of the sweet water , that is , out of or from the unctuositie or fatnesse of the Blood of the Heart , or from the Sap or Oyle of the Heart . 103. Now that Oyle hath clearly the roote of the Ternarie or Trinity in it , viz : the whole Man , for it is just as when kindled Tinder is cast into Straw . Now it may be asked , How commeth this to passe ? 104. Here now is the true ground of Man ; observe it exactly , for it is the Looking Glasse of the great Mysterie , the deepe secret of the Humanitie , about which all the learned since the beginning of the World have danced , and have sought after this Doare , but have not found it . 105. But I must once mention that it is the dawning or Morning Redness of the Day , as the Doare keeper will have me doe . Now Observe . 106. Just as the first Masse was , out of which Adam became a living Man : so also in like manner is every Masse or seede of the Ternarie or Trinity in every Man. Observe : 107. When the Salitter or Fabrick of the six qualifying or fountain spirits , which is the seaventh Nature spirit in the space or roome of this World , was kindled , then the word or Heart of God stood everywhere in the center or mid'st of the Circle of the seaven spirits , as a Heart , which replenished all at once , viz : the whole space or roome of this World. 108. But being the Deepe , that is , the whole space of this World , was the Body of the Father , understand the Father of ( the Heart of God ) understand the Fathers Body ; and the Heart in the whole Body did shine forth , viz : The Fathers Lustre or Brightnesse then the corrupted salitter was affected or possessed every where with the Light & the Heart of God could not flye out from it , but did hide its Lustre and shining Light in the Body of the whole Deep , from the horrid kindled Spirits of Devils . 109. And when this was done , then the qualifying or fountain spirits became very fierce and vehemently strugling , and the astringent spirit , as the strongest , in the seaventh nature-spirit , drew very terribly together , the fabrick and effects of the other five , from whence the bitter Earth and Stones came to be , but were not yet driven together , but moved in the whole Deepe . 110. In this houre the Masse was drawn together ; for when the Heart of God did hide it selfe in the Salitter , then it cast a glance againe on the whole space or Body , and thought how it might be Remedied againe , whereby another Angelical Kingdom might be in the Deepe of this world . 111. But the Glance was the Love-spirit in the Heart of God , vvhich in that place of the Glance , affected or possessed the Oyle of the water , where before the Light was risen up . 112. Here consider Saint Peters glance that was cast upon him in the house of Caiphas , it is the very same . 113. As the Man casts a Glance on the woman , and the woman on the Man , and so the spirit of the Man , understand the Roote of the Love , which in the rising up of Life out of the water , riseth up through the Fire , as also the womans spirit doth ; and so one spirit catcheth the other in that Oyle of the Heart , whereby presently a Masse , Seede , or driving will , or desire , to the propagating of a Man againe , ariseth in the Masse . 114. Just in such a way and manner , the first Masse also came to be , for the Love-Spirit in the Heart of God cast a Glance in the Body of the kindled wrathfull Father on the water of Life , whereby , and out of which , the Love in the fire-Flash arose or sprung up before the time of the wrath . 115. In this casting of the Glance , the one spirit caught the other , the unctuous Oyle or Water in the wrath , conceived from the Love-Spirit in the Heart of God , and qualified mixed or united with the same , and the astringent spirit drew the Masse together : and there was cleerely a Birth , or a will , or desire , to the producing of a whole creature , just as the Seede in Man is . 116. But now , the Firmament of Heaven that is between the Heart of God and the kindled hard Chamber of Death , was closed or shut up ; else the Life in the Masse had suddenly kindled it selfe . 117. For the firmament was within in the Masse as well as without distinct from the Masse , which is the parting mark , or limit of separation between the Heart of God and the fierce Devills . 118. Therefore the word or Heart of God must blow up the moving●spirit in the Masse , which was first done but on the sixt Day ; for very assured causes . 119. For if Heaven had not as a Firmament been shut up in the Masse , between the Heart of God and the corporeal qualifying or fountaine spirits of the Masse , then the Masse might have kindled the Soul , from or by its own power , as it was with the Holy Angels . 120. But it was to be feared , that it would come to passe , as it did with that faire little Son Lucifer , being the corporeal qualifying or fountain spirits in the Masse , were kindled in the wrath-fire . 121. Therefore Heaven must be a Firmament , between the sparkle which had conceived from the Heart of God in the first Glance , that though the Body might happen to perish , yet the holy Seed might remaine , which is the Soul , which qualifyeth mixeth or uniteth with the Heart of God , out of which a new Body , might come to be ; when the whole God should kindle againe the Deepe of this world in the Light of the Heart of God : and just so it is come to be with the Body : The Love of God have mercy and take pitty on it . 122. The deare man Moses writeth that God made Man out of a Clod of Earth , as the Learned have rendred it . But Moses was not present , when it was done . 123. But this I must needs say , that Meses hath written very right , but the true understanding or meaning , out of what the Earth proceeded , remained hidden to Moses and them that have come after him in the Letter , and the spirit hath kept it hidden to this very time . 124. It was also hidden from Adam , while he was yet in Paradise ; but now it will fully be revealed : for the Heart of God hath set upon or assaulted the Chamber of Death , and will shortly breake quite thorough . 125. And therefore in these our present times , some Beames of the Day will more and more break thorough in the hearts of some men , and make known the Day . 126. But when the Dawning or Morning Rednesse shall shine from the East to the West or from the rising to the setting , then assuredly , time will be no more ; but the SUN of the Heart of God riseth or spriugeth forth , and , * RA. RA. R. P. will be pressed in the Wine Presse without the Cittie , and therewith to R. P. 127. These are hidden mystical words , and are understood onely in the Language of Nature . 128. Mises writeth very right , that Man was created out of the Earth , but at that time , when the Masse was held by the word , then the Masse was not Earth : But if it had not been held or kept by the word , then at that very houre it had become Black Earth , but the cold wrath-fire was in it already . 129. For at the very houre , when Lucifer elevated himselfe , the Father was moved to wrath in the qualifying or fountain spirits against the Legions of Lucifer , and the Heart of God hid it selfe in the Firmament of Heaven , where the Salitter , effect , product or Fabrick , of the corporeity , was burning already , for without or distinct from the Light , is the dark Chamber of Death . 130. But the Masse was held or kept in the Firmament of Heaven , that it might not be congealed : for when the Heart of God Glanced on the Masse with its hot Love , then the unctuositie or oyle in the Masse , which rose up out of the water through the fire , out of which the Light riseth up , and out of which the Love-Spirit riseth up ; caught hold of the Heart of God , and was impregnated with a young Sonne . 131. And that was the Seed of Love ; for one Love embraced the other , the Love of the Masse embraced and conceived from the Love out of the Glance of the Heart of God ; and was thereby impregnated : and this is the Birth or Geniture of the Soule ; and as to this Sonne , Man is the Image of God. 132. But the qualifying or Fountain spirits in the Masse , could not presently be kindled thereby from the Soul ; for the Soul stood only in the seed in the Masse , hidden with the Heart of God in its Heaven ▪ till the Creator blew upon the Masse , and then the qualifying or Fountain spirits kindled the Soule also , and then both Body and Soul lived equally together . 133. Indeed the Soul had its Life , before , the Body , but it stood in the Heart of God , hidden in the Masse in Heaven , and was a kind of holy Seed qualifying mixing or uniting with God , which is Eternal , incorruptible , and undestroyable , for it was a new and pure Seed , for an Angel and Image of God. 134. But the Fabrick , effect , or product , of the whole Masse , was an extract , or attraction of the word of God , out of the Fabrick or effect of the qualifying or fountain Spirits , or of the Salitter , out of which the Earth came to be . 135. This extract was not yet become Earth , though it was the Salitter of the Earth , but was held or kept by the word . 136. For when the Love-Spirit out of the Heart of God Glanced on the Salitter of the Masse , then the Salitter did catch hold of it and conceive from it , and was impregnated in the Center of the Soul , and the word stood in the Masse in the Sound , but the Light abode in the Center of the Masse , in the Firmament of Heaven , standing hidden in the unctuous oile of the heart , and did not move it selfe forth out of the Firmament of Heaven , in the Birth of the qualifying or fountain Spirits . 137. Else if the Light had kindled it selfe in the Birth or Geniture of the Soul , then all the seaven qualifying or fountain Spirits , according to the eternall Birth-Right of the Deitie , had triumphed and qualifyed mixed or united in & with the Light , and had been a Living Angel ; but being the wrath had cleerely already infected the Salitter , therefore that danger was to be feared , which befell Lucifer . Now it may be Asked . 138. Why were not many Masse's Created , at this time , out of which instantly at once , there might have been a whole Angelical hoast or Army , instead of fallen Lucifer . 139. Why should there be so long a time of stay in the wrath . 140. And why should the whole Hoast or Army be generated out of that one Masse , in so very long a Time ? 141. Or did not the Creator at this time see and know of the Fall of Man. Answer . 142. This now is the very Doare of the hidden secret mystery of the Deitie . Concerning which the Reader is to conceive , that it is not in the power or capacity of any Man to discerne or to know it , if the Dawning or Morning-Rednesse , did not break forth in the Center in the Soul. 143. For they are divine mysteries , which no Man can search into by his own Reason , and I also esteeme my selfe most unworthy of such a gift , and besides I shall have many scorners and mockers against me ; for the corrupted Nature is horribly ashamed , before the Light. 144. But for all that , I cannot forbeare : for when the divine Light breaketh forth in the Circle or Birth of Life , then the qualifying or fountain Spirits rejoyce , and in the Circle of the Life , reflect or look back into their Mother , into the Eternity , and they also look forwards into the Eternitie . 145. But it is not a constant and lafting thing or being , clarifying or brightning , of the qualifying or fountain Spirits , much lesse of the Bestial Body , but it is the Ray of the breaking through of the Light of God with a firie impulse , which riseth up through the meek water of Life in the Loye , and remaineth standing in its Heaven . 146. Therefore I can bring it no further , then from the Heart into the Braine before the Princely Throne of the Senses , and there it is shut up in the Firmament of Heauen , and goeth not back againe through the qualifying or fountain Spirits into the Mother of the Heart , that it might come on to the Tongue , for if that were done , I would tell it with my mouth , and make it known to the World. 147. But for that cause I will let it stand in its Heaven , and write according to my gifts , and with wonder and admiration expect what will become of it . For in the qualifying or fountain Spirits ▪ I cannot sufficiently comprehend or apprehend it , because they stand in the anxious Chamber . 148. As to the Soul I see it very well , but the Firmament of the Heaven is between , in which the Soul hideth it selfe , and there receiveth its Rayes from the Light of God ; and in that respect it goeth through the Firmament of Heaven as a Tempest of Lightning , but very gently in a most amiable and pleasant delight and Joy. 149. So that I cannot in the comprehensibility in my innate instant or present qualifying or fountain Spirits , or in the Circle of Life , discerne or know it otherwise , for the Day breaketh forth apace . 150. For that cause I will write according to this knowledge , though the Devill should offer to assault and storm the world , which however he cannot doe : Yet his Houre-Glasse is showen to him and set before him . 151. Now come on you * Electionists and contenders about the Election of Grace , you that suppose you only are in the right , and esteeme a simple Faith to be but a foolish thing , you have danced long enough before this Doore , and have made your boast of the Scriptures , that they maintaine that God hath of Grace chosen some Men in their Mothers ▪ Womb , to the Kingdome of Heaven , and reprobated or rejected others . 152. Here make to your selves many Masse's , out of which there may proceed other manner of Men of other qualities , and then you may be in the right : But out of the one only Masse you can make no more then one only Love of God , which presseth forth , through the first Man , and so presseth through and upon all . If God should have permitted Peter or Paul to have written otherwise : however look you to the Ground , of the Heart , 152. If you lay hold on the Heart of God , then you have Ground enough . 154. If God give me Life for a little while longer , I will well shew you , Saint Pauls Election of Grace . The Seven and Twentieth Chapter . Note * I advertise the Reader who loveth God ; that this booke the Aurora or Morning Rednesse , was not finished : for the Devil intended to put a stop to it and suppresse it , when he preceived that the Day would break forth therein . And the Day hath cleerly made haste after the Morning Rednesse , so that it is become very Light. There want yet about Thirtie sheets to the end of it . But being the storm hath broken them off , therefore it was not finished ; and in ●heme 〈◊〉 while it is c●me to be Day , so that the Morning Rednesse is passed away , and since that time , the worke hath gone on by Day . And it shall so stand , for an eternal Remembrance , being the defect herein , is supplyed in the * other Books . Jacob Behme 1620. The Dawning o● Morning 〈…〉 In●ancie and Child-hood , and 〈…〉 the Creation of all Beeings , but very mystically , 〈◊〉 not sufficiently cleere , but full of Magical Understanding , for there are some Mysteries therein , which are 〈◊〉 to come to passe ▪ Note This is the deepe hidden Magicall Book , which the Author at that time might not make clearer , but may now doe it , through the Grace of God , 1621. Note ▪ This book is written in a Magicall sense or understanding , for the Author himselfe only , who knew of no other Readers ; he supposed , he made this work only for himself , 〈◊〉 God hath disposed it otherwise . Note The Author expressed the first syllable MER , in the word MERCURIUS , with an A , as MAR , MARCURIUS ; not without a speciall Mysticall cause , with the first Vowell A ; But because the selfe conceited wise in Reason , dislike it , accounting it but a Country vulgar expression ; Therefore the transcriber of the High Dutch Copie , from whence this was translated , wrote it according to the common received word , MERCURIUS . * The Corne groweth against the will of the Enemie ; For that which is sowne by God , no Man can prevent or hinder the growing thereof . Notes, typically marginal, from the original text Notes for div A28515-e1460 * 1 Cor. 1. 13. † Rom. 8. 3. † Rom. 8. 17. * 1 Cor. 2. 2. † Heb. 6. 6. * Rev. 13. 8. † Eph. 5. 30. * Math. 25. 40. 45 : † Joh. 6. 55. * Math. 5. 48. Luk. 6. 32. † Job . 1. 1. & 2. 3. * James . 3. 2. † James 1. 25 * 1 Joh. 3. 9. † Phil. 3. 15. * Phil. 3. 14. † Rom. 3. 10. * 1 King 8. 46. 2 Chron. 6. 36. Prov. 20. 9. Eccles. 7. 22. † James 3. 2. * 1 Joh. 1. 8. † Rev. 19. 10. * Col. 1. 28. † Eph. 2. 8. * Rom. 7. 18. † Rom. 7. 23. * Rom. 7. 19. † Rom. 7. 18 * 1 Joh. 3. 7. † Rom. 8. 14 * Rom. 6. 16 , † Ezek. 18. 20. * Ezek. 18. 24. 26. † Ezek : 18. 21 22. 27. 28. * Rom. 7. 24. † Rom. 6. 12. * Col. 1. 29. † Gal. 4. 19. * Prov. 23. 26. † 1 Sam. 13. 14. * 1 Cron. 28. 9. † Rev. 21. 27 † Joh. 7. 17. * Math. 5. 16 † 1 Cor. 14. 25 * Rom. 15. 1 , † Luk. 1. 79. * Math. 11. 29. † Col. 3. 4 , * 1 Joh. 2. 27. † Heb. 12. 23 * 1 Cor. 15. 42. 43. † 1 Cor. 5. 53 , 54. † Act. 17. 27. * that the Deepe and Glorious misteries therein couched may the more cleerely be understood by us . eet his Aurora , Chap. 9 v. 14. † Rom. 15. 4. † This true comfort of the Scriptures in the Soul , comes by understanding the spirituall sence of the Mysteries of the Scripture , not the bare litterall sence or History . * See the preface to Jacob Behmes clavis , vers . 10. 11. * See this Aurora , Ch. 3. vers . 96. Notes for div A28515-e14230 * Of the Three Principles . † Of the Threefold Life of Man. Notes for div A28515-e15940 * The understanding of the Thing here called QVALITY , is the foundation of that whole Revelation of Jacob Bebme's : and of all Mysteries ; of which his Writings are only a description . For all along , the seven Qualities are called sometime Seven Sources , Seven Species , Kinds , Manners , Circumstances , Conditions , Powers , Operations , or Faculties , of a Thing : Also , the Qualifying or Fountain Spirits , which give , model , Image , or frame , the Power , Vertue , Colour , Taste , figure , shape , Constitution , Substance , Essence , & distinct Beeing , of All Things ; which ever were , are , shall be , or can be ; in , from ▪ and to , ALL Eternity ; in God , and all Creatures ; in Heaven , in Hell , or in this World : Also , the Forms or Properties , of Nature which is the Salitter or Power , of God ; And so , they are the seven Spirits of God : as in the Revelations of John , Chap. 1. 4. Ch. 3. 1. Ch. 4. 5. Ch. 5. 6. ● Sound , Smell , * or in Flesh ▪ * or Temper . Notes for div A28515-e20260 * The Durt under my Feet . * or Expandeth it self . * or the Trinity hath no such substance and Being in God. Extra Corpus . Notes for div A28515-e24330 * or SALNITRUM . * or to . * Podagra . Notes for div A28515-e30630 * or Proclamation . Notes for div A28515-e32650 * or Centre . * The Three Principles . † The Threefold Life . * or Tree . * or Part. * Three Principles . † Threefold Life . Notes for div A28515-e36000 Germanicè Barm-Hertzigkeit , Warm-Heartednesse . Mercy . * or Nature-Spirit . * Checks or stops it . Flend flemmet undweich . † Throat or Jawes . * or checking . * Throat or Jawes . * the Stalk . * or Oylinesse . † or Oylinesse . * or Oyl , or Tallow . † The Mother Tongue expounded according to the Language of Nature . * Braut . Turba . Barm-Hertz-zig . Warm-hearted . or Mer-ci-full . † or the distinct sense or meaning of the word . * Derb. † or giveth me the Devils thanks for it . Notes for div A28515-e44500 * Luther . o That is the real knowledge , of the manner how the Mysteries , spoken of in the Doctrine of Christ , as they are in Nature , Physically or Metaphysically in Supernatural things , are to be understood convincingly according to its true Ground ; and the Capacity of the Humane Mind . † Barm-hertz-ig keit . * or stinking . Notes for div A28515-e48900 * conditionating . † Mind or meaning . † the Humane Nature being corrupted and perished in the Fall of Adam . † or Ascention . ☞ † or whose Salitter . See Ch. 10. verse 110. the Salitter which they have Corrupted . and Ch. 11. vers . 115. the Corrupted Salitter . † finite or transitory original . * or Oylinesse . † or Allknowingnesse . * Substantiality or Corporeity . Note . Notes for div A28515-e54880 Gregorius Richter Primarius Zu Gorlitz . Gregory Rickter the Primate or Superintendent of the Clergy at Gerlitz . * or spirit of Nature . * Note . † or Conscience . * Note . * or Nescience Ignorance or not believing . * Note . * in the Seventh fountain spirit of Nature . † the said se-●venth Spirit . Note . * 🜕 * Three Principles . † Threefold Life . * or devillish conditions inclinations and passions in us . * or into . * or into . Notes for div A28515-e61970 † rise original Geniture or Springing forth . * attracted . † Compacted . * Armies Bands or Companies . † seven Spirits of God. * or Province . * Dusky or Grey , or dim white like twilight . * or Emeraud . * Azure or Watchet . * or Province . † Lawes Customes Statutes Ordinances and Polities . * Jus. * Office or Function . * Text Forma . * or facultating potentiating . † instruments in Employment . * Lucifers . * Such as are mentioned , Exod. 28. 17. & Ch. 39. 10. Rev. 21. 19. a or Sardius'es . a or Sardius'es . b or Chrysoprasus'es . d or Sardonix'es . e or Ligure's . f or Tarkoise's . g or Achate's or Calcedonie's . h or Chrysolichus'es . † as Opal's , Granat's , Vermilion-stones , Gold-Stones , &c. * or Gods Nature's Heaven * the printed Copie Holinesse of God. * printed Copie , Brain . Notes for div A28515-e70060 * Corslet or Brest-plate . * or faculty . † NATURA . * viz. the Body . * Creaturely . * or were . * or were . * or the Divine Birth . * or Glorious . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9. 11. * Psuchicall . * co-forming . † co-generating . * printed Copie , ( in fide et dilectione Dei. ) Notes for div A28515-e77320 * or infected . * viz. the seven spirits of Nature which they were constituted of . * or Anger . Teuffel . quasi Teu-fall . * or Godnesse . † in that according to which he is called a Consuming fire . * Text Scientz . * that is , have come and gone perpetually . † the Astringent or harsh Spirit . † or as this condition is in Angels , so there is such a condition in Man also . † or meddle with in our Minds . * Note . * Note . Note . Notes for div A28515-e85960 † Which is every where in this world in every Creature . † or Nativity . * or Soulish spirit . † or Restivenesse . Notes for div A28515-e90380 † Nature Kundiger . Naturalist Physicus , or Natural Philosopher . † Naturelinesse , or the universall Nature . † Instehenden Gebuhrt . * or Jure Divino . * Avarice . * or Spite . † Podagra . * or Anger . † Jurists . Notes for div A28515-e96640 † Nature-Fire , Gods Anger , Hell. * or Salt-Peter . * Text Massa. † or The Spirit is the Life . * or feelablenesse . Notes for div A28515-e98410 Genesis 1. † Eccles. 7. 12. with Money and Treasures , men defend themselves , as with a shield . † or Livelihood . * or Bullwark . * or third Spirit . † from or belonging to . † or , how these German words are framed in the Articulation by the Instruments of Speech : that what they signif●e according to the Language of Nature , may be understood . † Voyce of God. * the place of this world . † or murmuring Sound . * or Palate . † a foolish or silly Virgin. * the Earthly Birth . † or staggers . † Whether Heavenly or Hellish , Good or Evil matter or thing . † The Natural man cannot perceive the things of God. Query the Text. * the Holy Ghost . Notes for div A28515-e105410 † Physiol . Studiers of Natural Philosophy called Physicks ▪ or the Mathematicians . * the holy Spirit . † killed or murthered . * the wrath Bath . † or fleshly matters . * Birth . † Note how God is in all things , yet no Creature is He. † Note how God is in all things , yet no Creature is He. † Of every word or syllable in every Language or dialect of Language . † or many evil Beasts and Creeping vermine . * with the Gir●le of Truth . † Prefiguration or Resemblance . † in this Life . * the Earth . Notes for div A28515-e113330 * Note . Three sorts of Births or Genitures in Man. * or Folly † or , alive in the Body here upon Earth . * 1. Crosse. 2. Patience . 3. Hope . 4. Faith. Wasser . * One Copy hath , Life . Notes for div A28515-e118210 * the Diurnal motion of the Earth 24 Hours . * or Mother of its Body . * or , Body alive . * or find one another . † Note , Christs not being ascended to his Father . † Doct. Tho●en . Learned in Folly ; of verball Trifles . * or , into . * Humour or moisture . † or Juice of the Body . * Fat , Luscious , Lascivious . * Fibrae . * or , that Fire . † Bred or hatched up their spirit in the dead Body . * or , it dot● take away the disease . Notes for div A28515-e126360 † subsist , or have my being . See the 14. Chap. 127 verse . † or the Reason of my flesh . * or , the Spirit that is generated , or rather regenerated in in me . * or , Instanding . * or dyed the Death . † or Tinctureth . * Subsistent † den Alchymisten . * or making . Notes for div A28515-e132800 * or , of any other Materialls . † not kindled or Domineering . * melody or Musick . * or have my Beeing in him . * Tune melody or Musick . * right or Order . Notes for div A28515-e138410 Printed Copy . Of the Dead Nature , and of the Fourth Day . * or , Divine Body . * Infection or Affectings . † the first inward stirring of Life in the Child . * as Gen. 38. 24. * or New Divine Body Notes for div A28515-e142720 * infection . * Good Hap , Bad Hap : Good Luck and M●schance or Mischiefs . * Law and Order . * SOL * MARS * Sol. * Venus Mercury † Saturne Jupiter Mars * Sol. Notes for div A28515-e149190 Naturligkeit . Naturalnessa * Venus * Di M●dicos : * Phisici Natural Philosophers ▪ * Behmes Epistle 23. vers . 12. * That contend about Election and Predestination . Notes for div A28515-e157160 * See Behmes third Epistle ▪ to Abraham von Somerfeld , vers . 30. anno 1620. * Three Principles . Threefold Life . 40 Questions . Notes for div A28515-e157390 * See the third Epistle to Abra●●● von 〈◊〉 
A28890	----	The light of the world a most true relation of a pilgrimess, M. Antonia Bourignon travelling towards eternity ... : divided into three parts ... / written originally in French, and faithfully translated into English ; to which is added, a preface to the English reader. Lumiere du monde. English Bourignon, Antoinette, 1616-1680. 1696 Approx. 1483 KB of XML-encoded text transcribed from 318 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A28890 Wing B3842 ESTC R36499 15713607 ocm 15713607 104476 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28890) Transcribed from: (Early English Books Online ; image set 104476) Images scanned from microfilm: (Early English books, 1641-1700 ; 1179:1) The light of the world a most true relation of a pilgrimess, M. Antonia Bourignon travelling towards eternity ... : divided into three parts ... / written originally in French, and faithfully translated into English ; to which is added, a preface to the English reader. Lumiere du monde. English Bourignon, Antoinette, 1616-1680. Cort, Chrétien de, d. 1669. 512 p. in various pagings. [s.n.], London : 1696. "Published by Mr. Christian de Cort ... " Translation of the author's La lumiere du monde. The 2nd and 3rd parts each have special t.p. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Theology, Doctrinal. 2006-06 TCP Assigned for keying and markup 2006-06 Apex CoVantage Keyed and coded from ProQuest page images 2006-07 Jonathan Blaney Sampled and proofread 2006-07 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Light of the World : A most True Relation of a PILGRIMESS , M. Antonia Bourignon , Travelling towards ETERNITY . Published by Mr. CHRISTIAN de CORT , Late Director of the Isle of Noordstrand , Superior of the Oratory , and Pastor of S. John at Mechlin . Divided into Three PARTS . Which deserve to be Read , Understood and Consider'd by all who desire to be Sav'd . Written Originally in French , and faithfully Translated into English . To which is added , A Preface to the English READER . LONDON : Printed in the Year 1696. ISAIAH ix . 2. The people that walked in darkness have seen a great light : They that dwell in the land of the shadow of death , upon them hath the light shined . TO THE ENGLISH READER , Of whatsoever Party or Perswasion . THE Degeneracy of the Christian World in all its Sects and Parties , from the true Spirit of Christianity and the primitive Institution of Jesus Christ , is the general observation of all Men ; and the Regret of those who are truly sober and serious . And as the Corruption of the best things is always the most vile and abominable , witness Devils and Men ; so that of the Christians is a By-word and a Scandal among the Jews , Turks and Heathens ; and they may rise up in Judgment at the last Day , and condemn us , we being sunk farther below the common Principles of Human Nature , as well as Religion , than themselves . The Moral Vertues of Justice , Temperance , &c. are banished farther from the Minds and Conversation of Christians , than they are from among the Turks and Heathens ; and we are so far removed from the Spirit , Life , and Doctrin of Jesus Christ , that ours may be truly term'd Antichristian . He denied himself in all things ; and we deny our selves in nothing : He never did his own Will , but the Will of Him that sent him ; and we ever do our own , and not the Will of God : He was perfectly dead to the Honours and Riches , and Pleasures , and Learning of this World ; and we only live to them : He had a toilsom and laborious Life , far from Ease , and full of Crosses , of Contempt , Reproaches , and Contradictions from Men ; and we still seek our Ease where we can have it , will force others to bear the Cross rather than take it up our selves , and would rather be contemned by God , than even for Righteousness-sake endure Reproaches and Contempt from Men : He was meek and lowly in Heart , and with great meekness suffer'd the Contradiction of Men ; and Pride and Haughtiness is the Spirit we are acted by , even when we most disclaim it , and we cannot bear with Contradictions from any without inward Resentment and Displeasure : Whatever he did was always accompanied with Righteousness , and Goodness , and Truth ; and whatever we do has one or all of the contrary Qualities , Injustice , Malice or Hypocrisie : In short , Charity was the living Principle of his Heart and Life , and all his Actions were continual Streamings and Effects of the Love of God and of all Men ; and Self-love , even to a Contempt of God and Hatred of Men , when they shock us in any thing , is the secret Spring by which we are always acted . The Lives of Christians are as flat a Contradiction to his Commands as to his Life and Spirit : He bids us seek the lowest Place ; and we are never at rest , but climb as high as others will let us : He bids us , take the Beam out of our own Eyes , and we are still spying the Motes in our Neighbours : He would not have us lay up for our selves Treasures upon Earth ; and all our Care is about earthly things : He would have us , seek first the Kingdom of God and the Righteousness thereof ; and that is the last and least of our Endeavours , except in Word only : He bids us , deny our selves and take up our Cross daily ; and in every thing we seek our selves , and rather than take up the Cross , will stick at no Injustice to avoid it : He commands us to love one another ; and for a Trifle we bite and devour one another . Now one would think strange how the Professors of Christianity can reconcile their Practice with the Hopes of Heaven , while their Lives are so contrary to the Gospel . But , as the comparing the Lives and Temper of the Christian World at present , with the Life and Doctrin of Jesus Christ , does plainly shew their Contrariety to his : So if we shall enquire into the several sorts of Corruption and Degeneracy of the Age wherein he lived , recorded in the Gospel , and which he did chiefly set himself against , and upon what Grounds they nevertheless did presume of God's Favour , and of being his Children , and shall compare them with ours ; we still find the same Leaven spreads still ; and tho we have other Names , yet we have still the same Corruptions and the same Spirit . It is not in one Age or one party that these Corruptions do prevail , but more or less in all Ages and among all Parties ; and tho' Names and Faces change , yet in every Age Men's Natures and Dispositions are for the main the same . It was not needful therefore that Jesus Christ should appear in every Age to make known their Vices and Corruptions ; the Reproof of the Age wherein he liv'd , is the Reproof of all , and what he said to the several Sects among the Jews , he says to us , and we may read our Faults and Judgment in theirs . There are three sorts of Persons especially spoken of in the Gospel , the Publicans and Sinners , the Sadducees , and the Scribes and Pharisees . The first were gross and scandalous sinners , known for such by all , their Company avoided for that Reason , and they self-condemn'd , as acting against the Light and Checks of their own Consciences . The second were the Wits and Sparks , and mighty Men of Reason of that Age. They could not believe a Resurrection , nor the being of Angels and Spirits , these seem'd not consistent with their Reason , nor with the Ideas they had of this present World , and therefore they deny'd them ; even as if blind Men should deny the being of Light and Colours , because they cannot feel them with their Hands , nor touch them as they do other Bodies , with the End of their Staff. The third were the most Religious People of the Age , wherein they liv'd ; they were had in great Veneration by all ; they were not guilty of the scandalous Vices of the Publicans , they abhorr'd them so much that they would not eat with them ; they read and studied the Scriptures much ; they were much in Devotion , and made long Prayers , they were exact Observers of the Sabbath-day , would reprove a Man that came to be heal'd , or that pluck'd an Ear of Corn on it ; they were very exact and scrupulous in little things , so afraid of breaking the Command of Paying Tithes of all their Increase , that they would not omit even their Mint , Anise and Cummin : But , in the mean time they despis'd the weighty Matters of the Law , Righteousness , Mercy and the Love of God ; they were Proud , and covetous , and wordly-minded ; they did all to be seen of Men ; they sought the Praise of Men more than that of God ; they devour'd Widows Houses , but had still a Religious Pretence for it ; they would learn People to despise their Parents ; but it was on the account of Corban ; they would hate and persecute others even to Death , but it was to do God Service ; they were mighty zealous to propagate their Religion , and would compass Sea and Land to gain Proselytes , but then our Saviour tells us , They were twofold more the Child of the Devil than themselves . Now , it is observable , That our Saviour's Reproofs are levell'd mostly against these two last sort of Persons : The former he treats with such Pity and Compassion , that his Enemies tax him for a Friend of Publicans and Sinners . He tells them , There is joy in Heaven over one Sinner that repents , more than ninety and nine just Persons , that need no Repentance : And that he came not to call the Righteous but Sinners to Repentance . But for the other two , he warns his Disciples to beware of the Leaven of the Pharisees and of the Sadducees . He calls them a Generation of Vipers , whited Sepulchres , fair and beautiful without , but within full of Corruption and Rottenness ; he terms them the Children of the Devil , and asks , How they can escape the Damnation of Hell ? To judge according to Appearance one would think they deserv'd a milder Treatment , and that the other ought to have been most Lasht ; and this is the Course and Practice of the World : But that which seems Righteous before Men is an Abomination in the Sight of God. Our Saviour's Conduct in this , we may be sure , was the effect of Divine Equity and Wisdom . The Publicans and Sinners were not only look'd on as such by all others , but also were self-condemn'd ; they knew they were doing what they ought not to have done , their Conscience could not but often smite them , and the Divine Grace exciting them , and outward Afflictions chastising them might one time or other bring them to Repentance ; and the Sense of the greatness of their Sins might awaken in them an answerable Sense of the Divine Goodness ; so that where Sin had abounded Grace should so much the more abound , and they who saw there was so much forgiven them , would love much . But the Pharisees and Sadducces were not so capable of Conviction ; their Sores were skin'd over with a fair Shew of Reason and Religion ; their Sins were mostly Spiritual ; they had no Remorse for them ; the World and they themselves did approve them in what they did ; they thought they were doing God Service ; and they had form'd to themselves such a Righteousness of their own as made it next to impossible to bring them to Repentance , or to seek after the Righteousness of God by Faith. There was no such Hazard that sincere and well-meaning Persons should be seduc'd by open and scandalous Sinners . Their gross Sins and the ill Character they went under , were as Beacons to warn others to beware of them . But it was not so easie to avoid the Leaven of one of the other two ; they compass'd Sea and Land to gain Proselytes ; and the specious Reasons of the one , and the seeming Piety , Zeal and Devotion of the other , with such a plausible Representation of Religion , as might encourage them to hope for Heaven , tho' they lov'd the World and follow'd their own Wills here , were Snares which it was not easie to escape . Publicans and Sinners were more capable of receiving the Truth , they were convinced of all ; and even when they were not resolv'd to follow it , yet the inward Conviction of their Consciences would keep them from maligning or persecuting the Publishers of it : But the other two resisted it with all their Force , stuck at nothing that might suppress it , did calumniate and defame it ; persecuted its Author and Followers to the Death , and thought that in all they did God Service . Jesus Christ then foreseeing the Effects of the Effects of the Malice ▪ and Subtilty of the Devil , how forward he would be to slip into his Church , to profess himself his Disciple , and pervert his Design and Doctrin , under Colour of owning and promoting it ; and knowing well the Corruption of Men's Hearts , how naturally the Love of themselves and of the World would make them take up with Shadows of Religion , instead of the Life and Substance of it ; he takes Care not only to shew them plainly by his Life and Doctrin , wherein it truly consists ; viz. in true CHARITY as its End , and in a constant denial of our selves , as to our own Wills , and as to the Honours , Riches and Pleasures of this World , as the effectual and necessary Means of attaining to this End : But he also lets them see the false Religion that Self-love takes up with , and the main Branches into which it divides itself , in the different Pictures of the Pharisees and Sadducees , the one making an Idol of their corrupt Reason , and worshipping it for their God ; and the other teaching for Doctrins the Commandments of Men , making the Commandments of God ●f none effect , either through their own Glosses , or the Traditions of their Elders , being more zealous for these than the plain and simple Word of God ; and both of them establishing a Righteousness of their own , a Righteousness founded on Self-love , Self-will , and the Love of Temporal Things , and making void the Righteousness of God , being void of Charity , and the Love of things Eternal . And that the Disciples of Jesus Christ had need of such Warnings , the fatal Experience of all following Ages has but too evidently testified ; and , as it seems in our Saviour's Days , in the last Age of the Jewish State , these Corruptions among them were come to their heighth ; so in this last Age of the degenerate Christian State , this twofold Leaven seems to have spread through all Parties , and leaven'd the whole Lump . The World is now full of those who set up for great Masters of Reason , and measure every divine Truth by Mathematical Principles and Demonstrations , and what will not bear that Test is ridicul'd by them , and tho' a Truth be never so plainly reveal'd in the Holy Scriptures , yet if it do not suit their way of Reasoning , and if they think it lies fair to be pelted by their Witticisms , they are sure to treat it in Derision , and to start Questions about it , as their Predecessors did to our Saviour about the Resurrection , of the Woman who had been married to seven Husbands , that were Brethren , viz. Whose Wife she should be of the seven at the Resurrection ? And tho' they meet daily with as inexplicable Difficulties in the visible World , in Bodies , the being of which they cannot deny ; and if they had liv'd all their Days in an Island among People where the manner of the Propagation of Men and Beasts was never heard of , when they had been told of it , would have thought it as ridiculous and impossible a thing as any Truth deliver'd in the Holy Scriptures ; and tho' they have liv'd to see the Principles of the greatest Philosophers , who thought they establish'd all things by unerring Rules of Aequations , hiss'd out of Doors ; yet this will not keep them from making Idols of their own Ideas , and worshipping their own Reason , and Christ and his Sacred Doctrin must be despis'd if he will not fall down before it and worship it : And how strangely this Spirit spreads now in the World , he that runs may read . There is no Delusion more dangerous , and which leads to more irrecoverable Blindness than this of making our wretched Reason and the Ideas it forms to it self the Measure and Standard of Truth . The Eyes of our Mind are like those of our Body , we may turn them to any Side we please , but can discern nothing aright , unless the Light shine upon them , and let them see the Objects round about them . So our Minds may form to themselves many Ideas and Imaginations , but none of them conformable to the nature of things , without a suitable Light to discover and direct them . In the Material and visible World , from the general Notions of Matter and Motion , and the Combination of variously mov'd , and figur'd Bodies , Men form to themselves such and such Systems of the Universe ; which they strongly fancy to be the true Model of it ; but when we come to consider more nearly the things themselves , we find them as far different as Light is from Darkness . Our Minds must receive due and suitable Impressions from the Objects themselves , else they can have no right Sentiment of them . A blind Man can never conceive aright what Light and Colours , the Sun and this visible World are , unless his Eyes be open'd and he receive the Light. The Light surrounds him , and he comprehends it not ; we may by many Words and Similitudes give him general and dark Notions of the Excellency of Light and Colours , and the Beauty of this visible World ; but one Glance of the Light it self will discover more to him than a thousand Descriptions made by us . It is the same of Divine and Spiritual Things . The Natural Man perceives not the Things of God , but they are foolishness to him . No Man knows the Things of God , but by the Spirit of God. A Divine Light and Illumination is necessary to make us understand and relish Divine Things . And if we think to comprehend and judge of them by our Reason and Natural Ideas , we do as foolishly and unreasonably as a blind Man that would judge of Light and Colours , by the Ideas he has gathered from his Touch and other Senses . And as the seeing and enjoying the Light , and the receiving the other Impressions of this visible World are quite another thing than the Ideas we retain and form of these things to our selves in the Light 's absence ; for these notional Ideas can never enliven , and warm , and chear our Bodies , and make us enjoy all this visible World , as the other does , no more than the Picture of the Sun can give us Light and Heat , as the Sun himself does ( for these are but the Pictures of the Things themselves ) : So the true Light and Impression of Divine Things upon the Mind is as far beyond the notional Ideas that we may form of them ( even tho' they were the true Pictures of them ; ) and as a blind Man ought to submit to the Judgment and Conduct of those who enjoy the Light , and of whose Sincerity he has no reason to doubt , and in the mean Time to strive , if possible , to enjoy himself ; so ought we to submit our Understanding and our Will to the Divine Revelation of the Will of God made to others , and by them declar'd to us , and in the mean time so to yield up our selves to God as that the Eyes of our Understanding being enlightned we may come to comprehend what the good and acceptable , and perfect Will of God is . But the Leaven of the Pharisees has yet more universally overspread Christendom than that of the Sadducees . Upon this is founded the Difference of the several Sects and Parties that are in the Christian World , and the Hatred and Animosity wherewith they prosecute one another , one crying , Lo here is Christ ; another , Lo he is there . The same Leaven runs through all Parties , tho' it put on different outward Forms , according to the different Interests and Engagements of the respective Parties . Some are very zealous for particular Doctrins and Opinions which are uncertain as to their Truth , and of no Necessity for Salvation : Some set up for particular Forms and Rites of Worship , which may be either us'd or let alone , without hazard of Salvation : And others are as zealously bent against them . Some for such and such Forms of Discipline and Government , and others for overturning them . And tho' most of the Things , for or against which they bend all their Zeal , be of little Moment either for Promoting or Hindrance of Salvation ; yet they seem to lay the whole Stress of Religion upon them ; and having drawn them up into positive or negative Confessions of Faith , Creeds , Articles , Canons of Councils , and Acts of General Assemblies , they baptize them into the Sacred Names of The Truths of God , the Cause of Jesus Christ , the Interest of his Church , the setting the Crown upon Christ's Head ; they teach for Doctrins the Commandments of Men , and are more zealous for their Forms and Systems of Doctrins , drawn up by themselves or their Predecessors , than for the Simplicity and Plainness of the Holy Scriptures ; and tho a Man embrace from his Herrt the Divine Writings , and endeavour to square his Life by the Rules set down in them , yet if he do not receive their Systems , and be not zealous for or against such outward Forms and Rites as they embrace or dislike , he is to them as a Heathen and a Publican . And while they have a Zeal for the outside of Religion , they neglect Righteousness , Mercy and the Love of God ; while they avoid the Scandalous and Carnal Vices that would make them hateful in the World , their Hearts are full of the Spiritual ones , which are as hateful to God. In short , the Apostle gives us a plain Character of them , 2 Tim. 3. 1 , 2 , 3 , 4 , 5. warning us , That in the last days perilous Times shall come ; for Men shall be Lovers of their own selves , covetous , proud , boasters , blasphemers , disobedient to Parents , unthankful , unholy , without natural Affection , Truce-Breakers , false Accusers , incontinent , fierce , despisers of those that are good , trayterous , heady , high-minded , lovers of Pleasures more than lovers of God , having a Form of Godliness , but denying the Power thereof . It is strange to see how wilfully Men mistake the Nature of Christianity , and place it in that which it does not conconsist , and what it truly is they despise and trample upon . Christianity may be either consider'd in its End , or in the Means it directs us to , for the attainment of that End. Its End is CHARITY , to love God with all our Heart and our Neighbour as our selves . To love God is to love his Nature , his Righteousness , his Goodness , his Truth , and to be transform'd into the same Image ; to love him with all our Hearts is to love him only for himself , and all other things only in and for God , and entirely to depend upon him . To love our Neighbours as our selves is to love them as his Images , as being capable to be transform'd into his Nature , and to endeavour to bring them , with our selves , to the Love and Enjoyment of God. This is the Essence of Religion , and the indispensible Duty that God requires of Man in all Estates , whether that of Innocence , or of his Reparation since his Fall ; and as our Saviour tells us , Matth. 22. 40. On these two Commandments hang all the Law and the Prophets . Had man continued in the Integrity in which he was created , no other Duty had been requir'd of him . But he turning away his Love from God , and setting it on himself , and on the Creatures , making himself his last End , and the Creatures his chief Happiness , Means are propos'd to Man to bring him back to the Love of God , and to remove the Hindrances of it ; and he having forfeited the Friendship and Love of God , Hopes are given him of Recovering his Love and Favour ; for obtaining of which the Intercession of a Mediator was needful , who by his Merits and Favour with God might obtain it ; and the main Hindrances of the Love of God being Self-love , and the Love of the Creatures , he is directed to the Use of such Means as may effectually mortifie and subdue these in him ; and Man being a wayward Patient , unwilling to take the Physick provided for him , as being bitter and unpleasant , the Physician takes Man's Nature on him , and takes the Remedies first himself , flies the Ease , the Honours , the Riches , the Pleasures , and the Sciences of this World , embraces Poverty , Reproaches , Troubles and Pains , and denies himself and his own Will in every thing , that he might do the Will of him that sent him . So the essentially necessary and effectual means to recover the Love of God , is Faith in God through Jesus Christ , with unfeign'd Repentance , a constant denial of our selves , and forsaking of every thing that hinders us to love God ; and for this End the taking up our Cross daily , and following of Christ . The Holy Scriptures are the Sacred Records wherein God's Love to Mankind , the Life and Doctrin of Jesus Christ , and the Precepts he has given for the mortifying of our corrupt Nature , and returning to the Love of God , are plainly manifested to us ; and , in this respect they are necessary to make us wise unto Salvation , as the written Counsels of a Physician , would be for the Recovery of his Patient's Health . Sermons , religious Offices , Sacraments , sacred Assemblies , Pastors , Church-Government , &c. are more remote means for bringing Men to Salvation , and , if rightly us'd may be very helpful to direct them in the Practice of the necessary and effectual means for returning to an entire Dependance upon God : But if the first be wholly neglected , and these be rested on , and if we think we are religious because zealous about these things , and in the mean time are still Lovers of our own selves , self-will'd , self-conceited , worldly-minded , envious , malicious , our Actions void of Righteousness , Goodness , Truth , &c. our Religion is the Leaven of the Pharisees , it is but a Form of Godliness , we are alienated from the Life of God , it is a Righteousness of our own , and we are as mad and foolish as sick Men would be , who should run about among Apothecaries and Surgeons , and be very greedy to hear the Receipts of Cures for their Maladies , dayly read and explain'd to them , should fight and quarrel , and hate , and destroy one another , in contending which were the best Explanations of the Receipts , and which Company of Apothecaries and Surgeons , had the best Form of Government ; and , in the mean time , both Directors and Patients were sick unto Death , yet neither would apply themselves to take those Remedies which by all were granted to be necessary and effectual for their Recovery , and without which they must inevitably perish . Now the Writings of the Author of this following Treatise , containing such bright Illustrations of the Truths of God , reveal'd in the Holy Scriptures , and discovering so plainly in what manner they are perverted by the false Glosses of the Professors of Christianity in their respective Parties , I hope it will be no ill service done to the Christian Religion , and to this Island in particular , to make them more generally known to this part of the World ; of which Design this is an Essay . The Author was a Virgin call'd Antonia Bourignon , born in the Town of Lisle , in Flanders , in the Year 1616. the Daughter of a rich Man there , and Baptiz'd and Bred up by her Parents in the Communion of the Church of Rome . Being taught to read in her Childhood , and having read the Gospels , and being told of the Life of Jesus Christ , how poor , and mean , and despis'd , and self-denied he was ▪ and seeing all People live very unlike to him , in Ease and abundance , and Pleasures , and Honours , she ask'd her Parents , Where are the Christians ? Let us go to the Country where the Christians live ? And tho' her Parents derided her for this , yet this Impression ever remain'd with her ; and it was her constant Theme to let the World see what a true Christian is , and that none such are to be found . From her very Childhood she had inward Conversation with God , and gave her self to Prayer and Divine Retirement ; but this Retirement being look'd on , by the Suggestions of her elder Sister , to her Companions , as the effect of Stupidity and Sottishness , and she despis'd therefore , to avoid this , she applied her self to take part in their Recreations and Divertisements , and she quickly gain'd their Esteem and Favour above her Sister , but lost her Conversation with God. Yet he did not cease now and then to awaken her , even in the midst of her Divertisements ; but Company and these Amusements still got the Ascendent . Then God tried her with more severe means , filling her Mind with fearful Ideas of Death , Judgment and Hell , whereby she came to her self again , and saw the Vanity of all earthly things , which would end at Death , and leave the Soul empty of true Good , and full of real Evils . This made her abhor her present Life , all worldly Advantages , the Body , and the Caring for it . And because the Sollicitations of earthly things were apt to return again , she took Care to have this deeply engraven upon her Spirit ; she went oft to Charnel-houses , to view the Bones of the Dead , saying , See what thou art within a little while ? thou shalt be like this , and yet more horrible . She handled them to overcome her natural Horror for them , and to make the Thoughts of Death familiar to her . For six Months she begg'd no other thing of God but the Remembrance of Death , and obtain'd it . It was about the fifteenth or sixteenth Year of her Age that these Combats began with her , and towards the eighteenth that she came to a full Resolution of yielding up her Will wholly to God , and of abandoning the World. For seven Years after the Tears and Sorrows of her Penitence did continue , which she accompanied with great Austerity and Mortification , wearing a Shirt of Horse-hair next her Body Night and Day , sleeping only on a Deal-board , and that no longer than three Hours each Night , passing the rest on her Knees in Prayers , giving the Sheets of her Bed and her other Linnen to the Poor , and still bringing them back to be wash'd with those of the Family , without the Knowledge of the Servants . She eat no more than what might preserve her Life , and would mingle Earth and Ashes with what she did eat , to avoid the Pleasure that might tempt her . Her Penitence and Mortifications were not the effects of a Melancholy Humor , nor did they produce it , she being of a most chearful Disposition , even till Death . But she punish'd herself , with an inward Contentment , out of a Principle of Justice , being convinc'd there was nothing more just , than to regrate the Sin of having ceas'd to love so lovely a God. God has no need of our Mortifications , but our Flesh and Corruption have great need of them . Timothy was so sensible of this , that he stood in need of a Caution from the Apostle Paul , to look also to his Health . No doubt there may sometimes be Excess in these Mortifications , of which M. Bourignon was so sensible , that she could never advise any Body in this to follow her Example , but to resign themselves to God , and to take up chearfully the daily Crosses and Mortifications which his Providence shall appoint for them . This so few are unwilling to do , that undoubtedly God loves more the readiness of those who mortifie themselves too much , than the Sloth of those who do it too little , or not at all . She would have continued this Austerity still , if at the Age of twenty five Years God had not commanded her to leave off all this , and to lead an ordinary Life . When she remembred how she had lost God , whom formerly she enjoy'd ; she would pass whole Nights in crying out , My God! my God! where art thou ? my God! what shall I do ? what must I do to find thee again ? what would'st thou have me to do to be well-pleasing in thy Sight ? what shall I do to fulfil thy Will ? After much Time , many Prayers , Watchings and Tears , God was pleas'd inwardly to manifest himself to her anew . And the first Answer she receiv'd to the Petition she had so often made , was this Divine Doctrin , which contains the whole substance of the Gospel : Forsake all Earthly Things : Free thy self from the Love of the Creatures : Deny thy self . This was about the twentieth Year of her Age. These were the Words which stuck ever with her , and upon these she laid the Foundations of a Christian Life . She forsook all earthly things for the Love of God , and to give her self wholly to him , and yielded up her self entirely to his Conduct , doing nothing without his Direction . She thought to have met with true Christians in the Monasteries , and was resolv'd to have shut up her self into one of them : But there she found them as full of the Love of the World , and of Self-love , as elswhere . God made known to her ▪ That the Society of Christians , which she had been seeking for in vain , was to be re-establish'd in the World by her means . This seem'd impossible to her , because of her Sex , her Weakness , her Ignorance , her Meanness , and having never read nor been taught by any what the Gospel-Life was . And having laid this before God , she had this Answer . Behold these Trees in the Church-yard ; they seem dry Wood , without Leaves or Fruit , or any Appearance ; nevertheless , when the Season comes , they shall bring forth Leaves , Flowers and in abundance , without any Body's touching them : So shall it be of my Work. The manner how she was train'd up by God for this is remarkable . That she might acquire Divine Light , she was not sent to Study , nor Reading , nor Speculations , nor to fill her Head with the Knowledge of Spiritual Things : But she resign'd her self in Simplicity to God , avoiding Sin , needless Distractions , and the Activity of her own Reason ; without desiring to know more than what was needful for her to know in the moment in which she was , referring all the rest to God , who gave her Knowledge and Light according to the Occasions wherein she needed them , whether for her own Conduct , or that of others , for the Discovery of Truth , or the Refutation of Error . When she had learn'd from God his Designs in general , she did not immediately , with haste and precipitation set about the Execution of them , as many rash Persons would have done with much Zeal : She had still this Rule , That it was not enough that God inspir'd good Designs , but we must also wait upon him till he open the Way , and direct all our Steps in the Execution of them ; that the Spirit of God acts leisurely , yea slowly , but steadily , and what he produces in so leisurely and imperceptible a manner , has afterwards a lasting and solid Subsistence : Whereas the Spirit of the Devil moves all at first , makes a great Noise and a great deal ado , but in process of time all slackens and vanishes into Smoak and Nothing . She mov'd always by this Rule . She made several Attempts to bring others to lead a truly Christian Life ; Some Nuns were enclin'd to follow her Directions ; some Bishops and Priests were convinc'd of the total Degeneracy of Christendom , and that the Spring of all the Corruption was in the Clergy ; but Human Respects and Worldly Considerations kept them from prosecuting what their Inward Convictions prompted them to . She was prevail'd with to take the Charge of an Hospital of young Maids , and to educate them in the Fear of God , and the Spirit of the Gospel : But after nine Years Labour , tho' to outward Appearance they seem'd most modest and vertuous , yet , to her great Grief , she found them in Heart to be led captive by the Devil , at his Will. She was afterwards mov'd by God to set down in Writing the Divine Truths communicated to her ; and having ask'd of God , If she should keep these Writings secret or publish them ? He said to her , Yes , puhlish them ; for by them the Gospel shall be preach'd thro' all the World. The writing of this Treatise , The Light of the World , was occasion'd by M. Christian de Cort , Superior of the Fathers of the Oratory at Mechlin in Flanders , a Man full of Zeal for God and Charity for his Neighbour , and void of self-seeking . He no sooner discover'd that God had hid in her the Treasures of his Divine Wisdom , than he took all occasions to be instructed by her in the Truth ; and when alone , set down in Writing the Sum of what had past in their Conversation , but this briefly and without Order . He acquainted her with his Resolution to publish this to the World , thinking himself oblig'd in Conscience to undeceive others , as by these Divine Truths he was undeceiv'd himself . But when she had seen his Papers , and read a little of them , she told him , they would be useful for himself , but not for others , because they often answer'd the Thoughts of his own Mind , which no Body perceiv'd but himself ; and being sollicited by him to compose this Work anew , returning him his Papers , she her self wrote by way of Conference , the things which God brought into her Memory , in the same manner as they are now publish'd in the three parts of The Light of the World. She went to Holland at the Sollicitation of M. de Cort , in order to the Printing of this Book . To this she had some Repugnance at first , having never been formerly in any Place without the Dependance of the Church of Rome , and being made believe that all the Hereticks , as they call'd them , were monstrous and Infectious . But having recommended this Affair to God , she was told , That these common Differences of Religion do not bring Salvation , but the Love of God only and Vertue , which we ought to love in all Persons who aspire to it , without regarding the outward Religion they profess ; that she ought to do good to all , and communicate to all the Light of the Divine Truth , of what Religion soever they be . This wrought in her Soul so perfect an Impartiality , that she never afterwards enquir'd of what Religion one was , provided only he lov'd to put in practice the Doctrin of Jesus Christ , and to recover the Love of God. This impartiality of Spirit , and her equal Concern for the good of all , and the Freedom she took to manifest the Corruption of all Parties , and how far they were from the Spirit of true Christianity , made her to be hated and persecuted on all sides . The Jesuits , the Jansenists , the Lutheran and Calvinist Ministers , the Anabaptists , the Quakers , the Labadists , did respectively prosecute her , either with their Tongue or Pen , or by exciting the Civil Power , where she staid , or animating the Fury of the Rabble against her . They made her pass for a Visionarist , a Person of a wicked Life , suspected of Sorcery , a Blasphemer , the worst of Hereticks , one who did propagate the most damnable Opinions ; but Wisdom is justified of her Children . The Innocence and Purity of her Life , and the perfect Conformity of it to the Christian Doctrin of her Writings was made appear by Evidences beyond all Exception . The publick Confession which she made of her Faith , and the Agreement of her Writings therewith shew the Falshood of their Calumnies as to her Doctrin ; and the Writings publish'd against her gave her occasion the more to clear and manifest the Truth ; so that what they were apt to except against in some of her Writings she more fully explain'd in others ; as appears , for Instance , in her Advertisement against the Quakers , where she speaks more expressly of the Respect due to Pastors , and the Sacraments . She deplor'd greatly the unhappy Schisms which have divided Christendom into so many Factions , disapprov'd all that savours of the Spirit of a Party , of Disputes and Partialities ; protested a thousand times against the establishing a new one , but aim'd to perswade all to observe the Doctrin of Jesus Christ , without changing from one party to another ; so that she even disswaded some Protestants of her Acquaintance from turning over to the Church of Rome , as they had been sollicited by others , but to obey the Doctrin of Jesus Christ in the Communion wherein they were , such Changes being but the effect of Vanity . She said , the Difference of Sects and Parties among Christians was founded upon their Neglect of the Essentials of Christianity , and their Zeal for some of the Accessories and Externals of it ; and comparing the first to a Sword , and the other to its Sheath , the great Debate among the respective Parties was , which had the best Sheath , and in the mean time the Devil robb'd us of the Sword. She was desirous to know the Will of God , even as to the ordering of outward things , and receiv'd from him the following Rules : 1. Do all in good order , and in season ; for I am a God of order : And Disorder comes from the Devil , and from Sin. 2. Never be eager in Temporal Affairs ; but apply your mind to do well what you do , in quietness ; for the wandring of the mind , and disquiet spoils all . 3. Take care of making a good use of every thing , that nothing be spoil'd or lost ; for what is lost by your negligence , will be required of you ; and what you have no need of , may be useful for another . 4. Keep your self still imploy'd in things useful , saving , or necessary . For idleness is the Mother of all Evils , and the Devil lodges in an idle Soul. 5. Labour , that you may accomplish your Penitence ; and not that you may please Men , or gain Mony , or satifie your self , for all the Labours that you go about for any other end than to please me , are lost Labour ; and you have your reward in what you sought for , whether it be complaisance of Men , or the Mony you have gain'd , or your own satisfaction . 6. Apply your mind to look well to every thing , that nothing perish thro' your negligence ; and what you observe to be amiss , help it as soon as you can , by repairing as much as is possible for you all the faults that you have committed . 7. Do the same as to the good of your Neighbour , that you may fufill that Command of loving your Neighbour as your self . They who were with her to whom she had recommended these Rules , being unwilling to be so exact in the smalest matters which while they were conversant in the World seem'd to them of no moment , and she having ask'd Counsel of God thereupon : she had this Answer : All that Men have to do in this World are but trifles and of little moment , and if they will not obey me in so small and easie matters , how will they do in great and difficult ones ? Not that I have need of them for my self ; nothing can profit or hurt me : But you have great need to observe exactly all these things that I teach you : For being made up of a Soul and Body , both which have need of entertainment , if you do not carefully order Temporal things , your Body will fall into a thousand sorts of Miseries , Anxieties , Maladies , Disquiets , Confusion , Poverty and Want : which at last will become unsupportable to you : And all this , because of your little foresight , your disorder or negligence . Therefore I instruct you how you ought to carry on all things , even to the least of your Actions , that you may be happy even in this miserable Life . Not that I have need that you be Rich or Poor , in Health or Sickness , in good Order or in Confusion , neat or unclean outwardly : all this does not touch me nor offend me , so long as your Souls abide in my Love , and in the keeping of my Commandments . But the love I bear you , and the care I have for you , makes me give you these instructions for your own good . But the full story of her Life is to be had in the Account of it written by her self , and the continuation of it by the R. P. P. I know People will be possest with many prejudices , against the Writings of this Person . The plain representation which she gives of the Gospel Life and Spirit , and the contrariety of the lives of Christians thereunto , of the universal Corruption of all parties , and their taking up with the shadow instead of the substance of Religion , will provoke many to disparage and discredit them by all means ; and the Craftsmen that live by those Silver Shrines , will stir up the multitude against them ; and from the circumstances of her Person , and the singularity of some of her Sentiments they will take occasion to fill Peoples minds with prejudices , so as not once to allow her a fair hearing . I shall not offer to remove the particular exceptions which may be made against them . I shall only take the freedom to say something as to three or four general Prejudcies , which are most obvious . They are ready to except against her for pretending to Divine inspiration , and that the Doctrin she declareth is immediately and inwardly communicated to her by the Spirit of God. That God may immediately inspire Souls with his Divine Light and Truth , cannot be denied : That he has tied himself never to do it after the Apostle's days , and the Consignation of the Gospel in writiting cannot be made evident : That there are many false pretenders to Divine inspiration , and who thus highly take the name of God in vain , is but too evident , especially in the Age wherein we live : That we ought not to believe every Spirit , but try the Spirits whether they are of God or not . The Spirit of God has already warn'd us , that the surest Test wherby to try them is the conformity of the Doctrin with the Word of God and the Gospel of Jesus Christ ( which is sufficiently confirmed already ) and its tendency is to take us off from all Earthly things and from our selves , and to bring us to God , and the entire correspondence of the Persons Life and Spirit therewith in all things , will I think be readily granted by many . Now M. A. B. desires to be put to this fair Tryal , if her Doctrin be not the same with the Gospel of Jesus Christ , and if the constant tract of her Life and Spirit be not answerable thereunto , and the Fruits and Gifts of the Spirit ( which he ever brings along with him wherever he resides ) were not to be seen in her . It is just then to give her a fair hearing : And if you peruse her Writings impartially , it is like you will meet with many remarkable Characters that are not ordinarily to be found in many Writings . A clear and distinct account of the essential Truths of Christianity , with a constant urging of them as the one thing necessary , and distinguishing them from the accessory Truths which are not necessary to Salvation : An unimitable simplicity of expression , which a Child may understand with as singular a sublimity of thoughts ; a convincing power and force going along with them ; a plain unfolding in a few Lines the difficulties about which the Learned write many Volumes ; a constant harmony and uniformity of sentiments in the Writings of a course of forty Years ( from about the 23d to the 65th year of her Age in which she died ; ) with an evidence and clearness to the conviction of our natural Reason ; and all this by one who never read any Books , never conversed with the Learned to be instructed by them , never premeditated what she wrote , never blotted out nor mended what was once written ; but being attentive unto the love of God in the calm and inward recollection of her Spirit , wrote as fast as her hand could guide the Pen ; and when some writings were laid by unfinished for some years , return'd to them and finish'd them after the same manner , without reading any more of what had been written than some few of the immediately foregoing Lines to make a due Connexion : And innumerable instances more . But above all the exact and constant purity of her Life , being a perfect pattern and living exemplar of the Spirit and Doctrin of the Gospel are things that deserve consideration . If there were a Race and Nation of People born blind , who had never seen the light , but knew their Houses , their Furniture , their Fields , &c. only by the touch . If some strangers should come in among them pretending to see the Light , they would not readily take it on their word , having no Idea of any such thing : But if those strangers at their very first entry , should describe their Houses , ( where they had never formerly been ) their Dishes , their Seats , their Bulk , Places and Shape , and going out should tell them on a sudden the Neighbouring Hills , Vallies , Rivers and Villages , their situation and distances , which the Inhabitants themselves could not learn but by long use , and by going from place to place , and feeling them with their hands or staff ; they would certainly be convinced that these were endued with some more ready and perfect faculty and mean of knowing all these things than ever they experienc'd . So for those who pretend to Divine Inspiration and to be led by the Spirit of God , and give no evidence for it but their bare assertion , indulging their corrupt Nature , and being as much Lovers of their own selves and of Earthly things as others , there is no reason to take it on their word , but rather to look on them as deceivers . But if any professing an inward illumination from God and a lively sense of Divine things , should despise the Ease , the Honours , the Wealth and Pleasures of this World , oppose constantly the desires of corrupt Nature , deny their own Will , mortify their outward senses , have their minds ever turned towards God , being always resign'd to his Will ; and withall without Study , Reading , Learning or Meditation , should give a more clear , full , plain and consonant representation of Divine Truths even to the conviction of our natural reason , than we are able to do after much Study , Learning and Conversation ; we have reason to think that such are endued with a more clear , effcttual and enlightning sense and knowledge of the Divine Truths , than our notional knowledge can pretend to . It is by this Test that M. A. B. desires to be Tryed . It being objected to her that since she declared only the Truths contain'd in the Gospel of Jesus Christ , there was no need of any new Revelation of them , they being reveal'd already . To this she replyed that as the Law of God of old was so corrupted by the glosses of the Scribes and Pharisees that they had made the Commandments of God of no effect thereby , and therefore God was pleased to rescue his Law from their corruptions by the Divine Explanations of it in the Gospel of Jesus Christ ; so the Doctrin of the Gospel is so corrupted by the glosses of men and these countenanc'd by the Learning and Wisdom of the World that men do not think themselves obliged to obey the Gospel according to the Letter , and therefore God has thought fit by the Divine simplicity of his Light thro' the Organ of a silly Maid to rescue it from their corrupt glosses and to confound their Learning even to their own Conviction . They pretend to expose her also for advancing new Sentiments and Doctrins and thereby giving occasion to more Disputes and Controversies instead of lessening them . But never any did more abhor the Spirit of Dispute and Controversie than she ; and her proposing of these particular sentiments are far from giving occasion to them ; for as she makes a clear difference between the essential and the accessory Truths of Christianity , so she proposes these sentiments only as accessorie ones , which may be helpful to some to make them the more admire and love God and despise this present World , but not as necessary to be believ'd by all , and she has often said that People need not believe them , and that for this they will neither be more nor less pleasing to God ; that they even ought to abstain from inquiring about them out of a Spirit of curiosity , for such inquiries would beget distraction , presumption and pride of heart ; that they ought to study only Jesus Christ crucified , to imitate him , and to deny themselves without which the Devil and sin would mingle themselves in all their enquiries . And upon this head she refused often to explain her self upon these Subjects : Saying ; wherefore serves it to distract your selves unprofitably , to neglect the main thing ? Endeavour to deny your selves and to imitate Jesus Christ , and you shall know one day what there is of these things ; otherwise you shall deprive your selves of them and Damn your selves by your own curiosity and presumption . Speak no more to me of them ; but hold to the one necessary , substantial and fundamental thing Jesus Christ Crucified , out of whom S. Paul would know nothing beside . Besides it is very observable , that these sentiments are not only very agreable to the Holy Scriptures , but do also explain a thousand passages of them and the whole System of the Works of God in such a clear manner as could not be hitherto comprehended . Many are ready also to pick out some passages of her Writings which separately seem harsh , and from them take occasion to accuse her of Heterodoxy and of denying the essential mysteries of the Christian Faith , and particularly that of the sacred Trinity . There are no Writings which by this measure may not be represented as full of Heterodoxies . This usage she protests against her self and disires they may not treat her Writings as they do the Sacred Scriptures , single out and expose some passages without comparing them with the whole tenour of the rest : And for the mistery of the Sacred Trinity , she not only declares her belief of it in express terms , owns it in her confession of Faith , but having us'd many similitudes to illustrate it as the Fathers and Schoolmen have done , she declares in the 24th . C. of the first Part of the Light of the World , that this unspeakable , most real , most beautiful , most good , most great , most glorious mistery is above all that we can make or say of it , that nothing is able to express it , and that all that can be said of it , detracts from it instead of coming near it . What she says in the 2. Conf. of the 2. Part of the same Book , ought not to be understood , as if she despis'd Baptism in it self , or condemned the right use of Infant Baptism . She wrote so favourably and with so much respect of the Sacraments , that the Quakers thought her guilty of a Criminal excess , as it appears by the Apologetical Treatise she publish'd in Answer to their Accusations . But notwithstanding the high esteem she expressed for the right use of the Sacraments , she was no less zealous in condemning the abuse of them , especially when it appeared to be universal . And it is in my opinion a general and uncontroverted Rule that when ill-disposed Persons make use of the most sacred things out of a principle of Self-love to flatter and encrease their own and other Mens corruptions , their practice and proceedings in this case can only proceed from a Wicked and Deprav'd Spirit . Now in those places where M. Bourignon disapproves the Baptism of Infants before they have attained the use of their reason , and ascribes it to an ill principle , it appears manifestly from the Text it self , that she speaks only of the present use or rather abuse of it among wicked and ill-disposed Christians . She speaks plainly ( p. 15. & 16. ) of the Baptism of Infants , whose Parents have not Faith themselves , and cannot teach them to follow the Doctrin of Jesus , since they themselves will not do it . On the contrary , they teach them to follow the World and its Pomps ; and that the Godfathers and Godmothers , never think more on what they have promis'd in the Childs name ; far less do they acquaint him with it when he is grown up , to the end the Child may remember the promise which he made at Baptism . She speaks of Christians in parade and not in effect , for they have no sooner renounc'd in Baptism the World and its Pomps , than they think of nothing but to follow and to love it . And nevertheless ( p. 17. ) when they are outwardly Baptiz'd , they believe they are sufficiently assur'd of their Salvation ; and every body thinks himself a good Christian , if so be , he have been outwardly Baptiz'd . This is her true meaning in these passages , and it is with respect to those , who are in that state or disposition , and are habitually inclin'd to act after that manner , that she affirms it would be more expedient to put off Baptism till they be of Age and in a good disposition of mind , without which it would have been better for them that they had never been Baptiz'd . Agreeably to this , the Holy Scriptures intimate clearly , that it 's the Devil who intices men to make use of the Sacraments , while they are in an ill disposition of mind , and that their hast and precipitancy in this case proceeds from the instigation of Satan and is an abomination to God , as it appears by the 1. and 66. Chap. of the Prophet Isaiah . St. Peter tells us plainly , that it was by the instigation of the Devil that Simon Magus desir'd to be Baptiz'd , while he was in the bonds of iniquity . And when St. Paul says , that those who receive the Lord's Supper unworthily , eat and drink their own condemnation , does he not clearly give us to understand , that its the enemy of our Salvation who incites men to make a bad and rash use of Sacred things , to the destruction of their Souls ? M. Bourignon has made it appear in so many passages of her Works , that she speaks only against those , who make use of the Sacraments while they continue and proceed in a corrupt state , that it would be tedious to insert in this place : See the 28 , 29 , 30 and 31. Numb . of the 1st p. of Antichrist Reveal'd , and the 1st Letter of the 3 p. of the Tomb of false Divinty , where she is so far from condemning true Christians for Consecrating their little Children to God in Baptism , that she declares expresly that Infant Baptism would be of good use , if Parents would take care to educate their Children in the true faith , and put them in mind after they are of Age , of the promise they made in their name at Baptism , namely that they should be Christs Disciples , and renounce the Devil , the World , and all its Vanities . And tho' she believ'd ( according to the opinion of several Learned Men ) that adult Persons were only Baptiz'd in the primitive Church , and preferr'd that custom as being less subject to abuses , yet she did not think , that this rule or practice was then so generally receiv'd , but that it might admit of just exceptions . And therefore in an other part of her Writings , after she has declar'd , speaking to an Anabaptist , that we must not amuse our selves with disputing about the external forms of Baptism , while the Soul is not willing to die to the corruptions of the flesh , that it might live again to the Spirit of Jesus Christ . She adds , That since the Scripture informs us that in the days of the Apostles whole Families were Baptiz'd at once , it is probable that there were young Children as well as old Persons in them . In short , These things may be done either out of a good or bad Principle ; but usually , and at present generally , these things were done out of a bad Principle ; and this is what she reproves and condemns with so much reason and justice . As for that Question , whether we ought to condemn the Repitition of Baptism , when it was not duly perform'd at first . If that Repitition may serve to promote a true conversion to God and his love , it 's plain it cannot be disapprov'd , but by a Spirit that prefers external things before God and his love , which cannot be ascrib'd to the Spirit of God. Thus the Scripture furnisheth us with instances of this Repitition of Baptism , when it may serve as a mean to receive the Spirit of God. See Act. 19. 2 , &c. Some will be apt to take up a prejudice against her , because in some places she speaks with some sharpness against the Protestants , the Reformation made by them , and the first Reformers . But they who consider with what severity she treats the Church of Rome in whose communion she was , looking on her as the great Whore that sits on many waters , how plainly she represents the corruption of all Parties , and how ready every side is to be wedded to the little interest of their rispective Parties , will rather admire and love the Impartiality and Ingenuity of her Spirit than be prejudic'd against her upon that head . God dwells not in Temples made with mens hands , and the human and political constitutions of Churches , with their respective Acts , Articles , Covenants , and Schemes of Government have hitherto prov'd but the occasion of mutual hatred and contention , and not being Cemented with CHARITY , of all these buildings one stone is not like to be left upon another that shall not be thrown down . When the Temple was built , all the stones were hewn and squar'd in the Wilderness , and there was neither Hammer , nor Ax , nor any Tool of Iron heard in the House , while it was in Building . And that God may thus rear up the living Temple of his Church will be the prayer of all serious Persons . But for a full satisfaction to the exceptions that may be made against her , I refer to her own Writings and to the Apologetical Preface written by the R. P. P. and prefixt to her Life . In the mean time as her Writings seem design'd for the common good of all Mankind , and for reviving the true Spirit of Christianity in the World , so I heartily wish they may be made universally useful , and that the communicating them to the World in their respective Languages may have its due effect . That the Heathen may see how by Nature they are alienated from the life of God , and how desirous God is that all men should be saved and come to the knowledge of the Truth : That the Mahomitans may admire and embrace the Gospel of Jesus Christ , whom they Honour for a great Prophet , and against whose Religion the greatest prejudice is the ill representation made of it by the Lives and Practices of those who profess it : That the Jews may be convinc'd that Jesus is the true Messiah whom they look for , who is to come again in Glory upon Earth , and who having kept them for so many Ages scatter'd among other Nations in a state of contempt and reproach , is thereby preparing them for a more exalted state when they shall be graffed in again , and made the head who are now the tail : That the Professors of Christianity may learn what it is indeed , and how far they are from it , and that their eyes being open they may see they are greater Idolaters than the Heathens , while these thro' ignorance and in the simplicity of their hearts bow their bodies before the Sun or their Idols ; but those in the midst of light , with the bent of their hearts , their Love , their Affections , and endeavours do Worship Gold and Silver , and Meat and Drink , and Cloaths , and Men , and Honours , and their own Wills and Passions ; that while they profess to abhor Idols they may cease to be the greatest Idolaters themselves : That the several parties of Christendom may be convinced that they have lost Christianity and are fighting for its shadow , and while its Essence is Righteousness , Goodness , and Truth , the Devil has shed among them his contrary Antichristian Qualities of Injustice , Malice , and Hypocrisy , under an outward cover of Masses , Prayers , Preachings , Communions , Sacraments , Sabbaths , Holy-Days , Fasts , &c. which when the essence of Christianity is gone , are an abomination unto God : That the Learned may learn not to be puff'd up with their knowledge and become so humble as to be willing to learn something from a simple Maid , that perhaps may be of more use to them than all their Learning ; and that they may be sensible that Divine Light and Knowledge does as far transcend their Notional Learning , as the enjoying and beholding the Sun , the Light , and all this visible World does the looking upon their Pictures : That her own Sex may admire the goodness of God , in chusing a Virgin for his Mother , and a Virgin to be the Organ of his Light and Spirit in this last Age of the World , that they may see they are capable of more excellent endowments than those in which the other Sects pretend to excel them , in which God seems to give them the preference to confound the Wisdom and the Learning of the World , that they may strive rather to be well pleasing to God than men , that fleeing all earthly loves which prove bitterness in the end , they may give their hearts wholly to him , who is altogether lovely , whose love is unchangeable , who will not disappoint them but will reward their Love with infinite Light , and Joy , and Love : That they who pretend to be led by the Spirit of God may beware of taking God's name in vain , and of vouching God's Spirit , for all their Dreams and Imaginations ; for where the Spirit of God resides , there his fruits are , and the Soul that posses him has it's Affections wholly remov'd from Temporal and Earthly things , and set upon those which are Spiritual and Eternal : That the Pastors of the Church may see at whose Doors the Guilt of the universal Evils of Christendom are like mostly to be laid , that they may fear and tremble when they hear that Salt which has lost it's Savour is good for nothing , but to be cast out and troden under foot of Men ; that by the grace of God they themselves may be taught true Humility , Self-denial , and a contempt of all Earthly things , without which Spirit they are no more capable of Teaching others , however they repeat the Words of Christ and his Apostles , than an Ape can make a good Picture , tho' he take up and use the Painters Pencils and Colours . In one Word , that all may be brought to deny themselves and to follow Jesus Christ in the true Love of God and of one another ; and that the Judgments of God being now abroad upon the Earth , the Inhabitants of the World may learn Righteousness . For a further Vindication of these Writings and the Sentiments contain'd in them ; I shall here Subjoyn the protestation made by P. P. after his having Answered the Calumnies and Reproaches which some had publish'd against them , in the V. Sect. of La paix des bonnes Ames , pag. 278 , 279 , 280. But says he , if all that said does not satisfy , I will make , and do at present make this PROTESTATION before God and before all Men , that is , That M. B. her Friends and I , never had , have not yet , and shall never have , by the Grace of God other Sentiments or Designs than to believe and live as true Christians , professing by word and deed all that is Fundamental in true Christianity , and which is comprehended in the Apostles Creed . That we receive the Holy Scriptures of the Old and New Testament as Divine and Infallible , and reject all that is contrary thereunto . That we believe and adore the adorable and incomprehensible Trinity , the Father , the Word or the Son , and the Holy Spirit , God three and one eternaly Blessed , the inward distinctions of which ( by what name soever they be call'd , Real , Relative , Hipostatical , Personal , Substantial ) are as true , as they are truly incomprehensible by the mind of Man. That we hold Jesus Christ to be true Eternal God and true Man , to be the Saviour and Redeemer of the World , to be the Mediatour beetween God and Men , who by his Merits , by his Satisfaction , by his Righteousness , by his Life , and by his Death , is the Author of Salvation to all those who imitate him , or to speak with the Apostle , to all those who obey him . That we ascribe the Glory of all Good purely to the grace of God , and all Evil purely to the fault of Man and of the Devil . That we make the essence and perfection of true Christianity to consist in Self-denyal , in continual Prayer , in the Love of God , and of our Neighbour , and in the imitation of our Saviour . That we consider all other speculations as accessory , for which it is good not to condemn any body but to leave every one at liberty to embrace or lay them aside as they find them helpful for the advancement of the essential part . That the true Key whereby to come to the Knowledge of Divine things is Humility and Prayer , and not the forc'd speculations of Human Reason . That all States , the Ecclesiastical , the Political , the Oeconomical , are Establish'd by God , and that the Honour and Submission which is measured out to them and regulated by the word of God is respectively due to them . That when evil is reproved , this does not concern those States directly , nor good men in them who are free of it , but only the abuse and the ill behaviour of the wicked . That if in the Writings of M. B. or of her Friends , there be any thing that is obscure , or that seems contrary to what has been said , we offer to clear and reconcile it , or to disavow it , in case it cannot be made appear that it cannot be well explain'd , and that it is not a mistake of words . We protest against all that may be cited from her writings or objected by way of consequence against what I have said ; as against so many shameful Manglings , Malicious Interpretations , deceitful Calumnies , injurious Consequences , in which God will do us Justice , if Men are not just to us . I protest also against all those who offer to pass hard Censures upon what concerns M. B. her Friends or my self , without having read the principal of her writings or my system , as against unjust and unreasonable Judges , at least as against Persons very inconsiderate and unworthy of Credit . In short , I believe I have reason to require that they who shall be convinc'd to have laid to our charge a hundred falshoods , and others who shall believe them without reason , may not again be admitted , the one in the Quality of Accusers , and the other in that of Judges , but rejected , the one as notorious Impostours , and the other as wilfully stupid . AN ADMONITION TO THE READER . Dear Reader , SInce 't is my earnest desire that the perusal of this Divine Work , of which this is the first Part may be profitable and advantageous to you , I cannot forbear wishing that you may give no place in your mind to certain prejudices , with which the most part of the World suffer themselves to be so miserably deluded , that they would believe themselves deceived if they did not follow them . Permit me to speak to you a word or two of some of those pernicious and deceitful prejudices , which you must either banish out of your mind or forbear the reading of this Book , as you would not bring upon you your own Condemnation by retaining those things which may cause you to make an ill use of it . In the first place I advise you not to regard the appearance , state , or quality of Persons , nor any thing that is purely external , and so consequently can neither add nor substract from the Truth , which has no dependance on things of that Nature . Let the speaker be a Man or a Woman , let instructions come from this or that place , let the persons who are reproved be great or small , Turks or Christians , many or few ; you must not be surpriz'd at any of these circumstances . Truth and Falshod may be found in either of these cases : And 't is that only we ought to examine without regulating our judgments according to the differences we observe between the persons that speak to us . For a in Jesus Christ there is neither Jew nor Greek , Roman , or no Roman , Male nor Female . It is here a Maid that speaks to you , none of those great Men who are so frequently reprov'd . Do not verify by your experience that saying of the Scripture , b When the rich and mighty speak , all hold their peace , and what he says they extol to the heavens ; but when the mean man speaks , they say , who is this ! even tho' he offer wise things they would not yield to him . If there be any valuable prejudice it should certainly be in favour of the meanest , weakest and most contemptible persons , since God himself has declared , 't is his pleasure to make use of them , and Jesus Christ was so rejoyced at that choice , that he says to his Father , c I thank thee O Father , Lord of heaven and earth , that thou hast hid these things from the wise and from the learned , and hast revealed them unto Babes : even so Father , since so it seemed good unto thee ! Is there any thing meaner , weaker and more contemptible in the esteem of the World , in the matters of Doctrin than a Maid ? And can any thing be more proper to verify that declaration of the choice of God ? He has also promis'd the pouring out of his Spirit in the last times upon Daughters d as one of the most signal marks of his power . And certainly the weakness of the instrument is an evident sign of him who employs it . It is plain that such an extraordinary effect must proceed from a cause , that is extraordinarily powerful ; and that cause must be God himflef , when the effect is good and useful , Secondly in Divine things you must have no regard to the natural qualities of the mind , or rather to the human means by which 't is cultivated , such as Sciences , Study , Reading ; and the like . Divine truth is so far from depending on such things , that 't is rather obscur'd by them . It may be justly reckon'd a prodigy if such unnatural methods should be attended with success , when men endeavour to derive into ill prepared Vessels by the exercise of ther corrupt faculties , things that are altogether independent upon them , and are freely infus'd by a calm insinuation into Souls that are at rest from their own tumults . Truly we might be astonish'd if the Learned should find solid truth by persuing such methods as would certainly banish it out of their minds if they were already possess'd of it . Man having lost , saith Solomon , e by much reasoning , the uprightness in which God created him . But when God speaks to us by simple and unlearned laiks , we cannot suspect them , as we would suspect the Learned , that they feed us with their studied speculations or the prejudices they have drunk in at Schools and drawn from the works of Men ; and repeat to us the songs their Teachers have taught them to sing . The Person who speaks here is without study , even without reading and which is more , without meditation : Search a little to find out the source of this fountain , and to understand well what Master could have instructed her ; it could neither be Man , the Devil nor Nature . But the thing which you ought most to observe , that you have no regard to the conduct of Men. I mean that you do not imagine that the Truth , much less Salvation depends upon them , their Opinions , Orders , Directions , Submission , or that it is tied to them by a necessary bond , since it has no essential union but with God alone , and may be forsaken by all men , if they will , as any man may , and too many actually do . This unhappy prejudice has ruined the Christian Church , who imagin'd that she could not possibly fall after she had establish'd her self upon the authority of certain particular Persons , human Successions , outward Assemblies , and other Circumstances that are not at all inconsistent with the Spirit of Error . It is certain there are few Christians and even few Catholicks , who do not see that the Church is extreamly fallen away and corrupted . But the Learned have found out a distinction to charm this evil . They say , that tho' the Church may fall into a moral corruption and be guilty of back sliding from the practice of a Christian life , she is still infallible and incorruptible in matters of Faith. It is much to be feared , that this distinction serves rather to flatter the Spirit of pride than promote that of Humility , which is the Spirit of the Gospel , and that it proceeds rather from human interest , which prepossesses and darkens even the best minds , than from an enlightned charity which designs to excuse the evils of the Church as far as Truth permits . May not those who have made this distinction perceive they are so far from excusing the Church or lessening the guilt of her fall , that they render her guilty of the fall of Devils ; whereas her Adversaries pretend only to hold her fallible after a manner conformable to human infirmity ? It seems they contradict themselves in this distraction , for can that which has no faith be incorruptible as to faith ? and that which is not only destitute of the works of Faith , but whose works are corrupted and consequently opposite to those of Faith , can that have Faith ? f Shew me , says the Apostle , Shew me the faith of which thou boastest without thy works , and I will shew thee the faith , which I possess by my works : Treating the Man as g vain and empty , who would give way to such thoughts : What then would he have said of those who maintain that one may be not only destitute of works , but that even his works may be evil , and habitually evil , or which is the same thing , that his Manners may be corrupted , and that nevertheless he might be infallibly possessed with the purity of the true Faith ! But it may be they understand by Faith , Speculations , Notions , the knowledge of spiritual Things ; but St. James reckons those things when they are alone and barren to be a diobolical Faith , since he expresly ascribes it h to the Devil . And how can this diminish or cover the evil of the Church , that tho' her Manners are corrupted , she has nevertheless with an infallible certainty the knowledge of Divine things , and the decerning of Truth and Falshood , of good and evil : This would be rather to make her fall equal to that of the Devil , to make her sin with knowledge in the midst of her light and against it . Those who assert this Opinion , represent her without conscience , render her more odious to God and Men , more devilish , and condemn her to a place in Hell far below the Infidels , rather than if they should say , that her Morals are or have been Corrupted , for her being mistaken in her Knowledge , and believing that to be good and true which is not really so ; since 't is certainly a less evil , and a less fall to sin thro' ignorance and error , than to do it against the knowledge of the truth . To pretend to infallibility in the knowledge of the Truth , while at the same time it appears by her actions and her own confession that she is corrupted in the practice of a Christian life , would be to make a profession of sinning against the Holy Ghost , and renouncing of conscience ; which St. Paul says , cannot be done without making shipwrack of the faith . i So that by this excuse they equally prove that she is fallen into a greater estrangment from God than that which they would excuse , and that at the same time she is destitute of true Faith and the knowledge of the Truth , and seiz'd with a malady of presumption , which puts me in mind of that for which St. Paul assures the Roman Church , in the Epistle which he wrote to her k that she shall be cut off , if she suffer her self to be led into it . In the mean time 't is thro' this prejudice that they shut their Ears against the ▪ Truth that reproves them , and that they reject the remedies tho' they are not ignorant of their disease , putting themselves in a condition , that resembles the state of Babylon , of which the Prophet speaks , l we would have healed Babylon , but she is not healed ; forsake her , and let us go every one into his own country : for her judgment reacheth unto heaven , and is lifted up even unto the skie . Do not you likewise render your self uncurable , dear Reader , by admitting of such prejudices , and suffering them to blind you so far as to make you reject the Heavenly remedies , which God offers you at present by the hand of a Maid without human instruction , and who reproves the abuses of that Society which they call the Church , how powerfully soever they are authoriz'd and favour'd by great Persons , to whom they are also favourable according to the interest of this World ; which she does not out of a principle of partiality and private malice , as they are supposed to have done who have left the Church of Rome , since she never withdrew from it , and much less did she list her self into any other particular Sect , but disapprov'd them all , and discover'd their abuses in her other Writings with as much freedom as in this she has done those of the Roman Church , and in the general of all Christians . This is one of her first Works , which she wrote at a time when she was not acquainted with those who differ in Opinion from the Roman Catholicks . The first part which is now communicated , was published some years ago in Dutch : Since I have had the happiness to see in Manuscript the other two Parts , which in my opinion are more admirable than this ; I can indeed say , that I never met with more extraordinary , more convincing , edifying and moving Truths , than those which are in this Divine piece , particularly in the two following Parts and especially in the last , to incite us to resign our selves entirly to the guidance and direction of God. I cannot reflect upon the wonders I have seen in these Treatises , without crying out with amasement , what other Master than thou , O Holy and Adorable Spirit of my God , could be the Author of this most Divine Light ! O most Holy and Almighty God , there is none but thee that could so powerfully draw thy Creatures to so holy and pure an end ! And the first essays of such a Master by the weakest instruments are as perfect Master-pieces as the most finish'd works of others ! for I can truly say , that I have felt as much and even more strength and moving force in these first works , than in her last productions . And I cannot comprehend how it is possible for any Man to resist such holy Truths , without declaring openly for the Devil , and undertaking the defence of Vice and Lying . There are none in my opinion but the Devil , and those who are resolv'd to be his slaves , and the protectors of Sin and Iniquity , that can hate or oppose this Light. For as for those who have still some remainders of good desires in their hearts whatsoever Errors they maintain , and with whatsoever vices they may be defiled , it is impossible for them to hate those Divine Truths , and much less the person by whom they are communicated to us , or raise persecution against her . Since they are so far from receiving an injury by them , that they have a far opportunity of delivering themselves from the most dangerous Evils and to embrace the advantage of a lasting felicity . There is a vast difference betwixt representing and doing Evil , betwixt admonishing one of his sickness and causing his distemper . Such a warning is rather a means to make him to look out for a remedy , and when at the same time the most proper remedies are presented to him , it is the highest obligation that can be laid upon him , especially in matters of eternal importance . And yet O blind and perverse World ! it is your usual custom to wish evil to those who would deliver you from your misery , and to requite their Kindness with base and cruel persecutions , as it appears manifestly from the fate and experience of the true benefactours of Mankind , the Holy Prophet the Son of God himself , and all his beloved Disciples and Messengers , who had no other design than to procure the Light and Salvation of the World. This Messenger of God did often meet with the same treatment , as well as the late Mr. De Cort , who discovering too open a zeal for the publication of this Work , was prevented from accomplishing that design by a Death , that was procured by contrivances no less secret than criminal ; concerning which I may justly use the words of the Prohpet Jeremiah , m I was like a lamb , or an ox that was brought to the slaughter ; and I knew not that they had devised devices against me , saying let us destroy ( or poyson ) the tree with the fruit thereof , and let us cut him off from the land of the living , that his name may be no more remembred . For Sinners cannot endure that a good Person should by declaring the Truth , deprive them of the pretexts , which they use to enjoy their darling Sins with peace and security . And the wise are loath to see their Wisdom confounded , when they have once given way in their hearts to that proud conceit of being infallible when they are Assembled in a Body . As the Church was heretofore deluded by a Spirit of presumption in the days of the Prophets , who were persecuted under pretext that the Priests , the Learned , the Doctors and Pastors , whose failing as well as the Errors of the whole Church were expos'd by the Prophets , were infalliable in the possession and in the interpretation of the Law of God , and their Determinations and Counsels concerning Divine things . Come , said they , and let n us devise devices against Jeremiah , for the land shall not perish from the priest , nor counsel from the wise , nor the word from the Prophet : come and let us smite him with the Tongue , and let us not give heed to any of his words . But God has quite other Designs , ( the Lord has said according to the declaration of an other Prophet ) o Forasmuch as this people draw near me with their mouth , and with their lips do honour me , but have removed their heart far from me , and their fear and worship of me is nothing but formality , and taught by the precept of men : therefore behold , I will proceed to do a marvellous work , their wise men shall perish , and the understanding of their prudent shall be hid . This is an unavoidable judgment , which they must resolve to undergoe , and their resistance will only serve to make them be more entirely crusht by the powerful hand of God. This will be to the little ones and to the simple matter of joy and gladness , and they shall sing praises unto the Spirit of God whom Jesus Christ shall send to possess the place of that human and diabodical Spirit , which he will extripate p blessed be he that cometh in the name of the Lord. If you have a sincere desire to be of the Number of these little and simple ones , you will easily perceive by the Divine Light that is communicated to you , that God begins to fulfill his word as well as the desire that we profess to have in that Prayer of the Church , come lovely Spirit , and renew the Earth . You will afterwards be more fully convinc'd of this Truth by other works of this nature . This is faithfully and sincerely communicated to you according to the Manuscript of the late Mr. De Cort , who nourisht his Soul with these Truths , by which he had been regenerated to God , and incited to renounce the Vanities of this World. I have neither added nor substracted any thing from it , except some words at the top of the Pages , and before the Conferences , to serve for an Abridgment of the matter , and a help to the memory of the Reader ; I began also to quote the passages of the Holy Scripture , to shew that their is an entire conformity , not only of the Doctrin , Words , and Sentiments , but even of the Life , Conduct , Actions , and other Accidents of this Maid , with those who were heretofore unquestionably enlightn'd and govern'd by the Holy Spirit . But since the prosecution of that Design would have required a great deal of time , and since it may be probably supposed that most Readers will not give themselves the trouble of searching and examining so great a number of passages ; it was thought sufficient to illustrate the first Conference with all the particular Quotations , as a sample of that absolute uniformity with the Spirit of God and his direction , which might have been easily carried on throughout the whole Work : And in the remaining part of the Book you will only find the most necessary passages cited , or those which have most manifest relation to the Text. God grant , Beloved Reaader that you may reap from this Work an Advantage , which may dispose thy Soul to become a Child of his Grace , and to receive his Holy Spirit . This is the hearty and earnest desire of P. P. P. THE PREFACE OF Monsieur de Cort ▪ TO THE READER . Friendly Reader , I Here present you with an Account of what befel me in a Voyage I made to a far Country , to come to which I travelled above a Year , accompanied with several of my own Country-men , who with me were Eye-witnesses of our meeting by the way with a Pilgrimess , who spoke to us admirable and amazing Things , that are capable of converting unto God all those who shall read or hear the hidden Secrets of the Righteousness and Mercy of God , and the Blindness of Men , and the Power which the Devil at present has over them . The Thing is as profitable as astonishing ; for it has never been conceived or comprehended by any humane Wit. It must needs proceed from a divine Understanding , and it must needs be a Celestial or Terrestrial Angel ; for neither Philosophy nor Theology could ever teach me the Things which this Pilgrimess taught me in the small time wherein I travelled with her , but in a way so simple and so unaffected , that all her Words did pierce my Heart and enlighten my Understanding , working in my Soul Joy and Compunction together . I was at first quite transported beside my self , and I thought all my Understanding was renvers'd while I heard her first Discourses , being of Opinion that the Words of Jesus Christ were fulfilled , in that he says [ I will destroy the Wisdom of the Wise , and abolish the Prudence of the Prudent ] for of necessity all Men , how knowing and learned soever they be , must be struck dumb and confounded by the simple Wisdom of this Pilgrimess ; and I took it for a singular Mercy of God that he was pleased yet to declare his Secrets to any of his Servants , wishing for the Memory of an Angel that I might be able to declare all that I heard of this Pilgrimess , since nothing proceeded from her Mouth which was not profitable , and most enlightning , very convincing and powerful , capable of converting the most hardned Hearts and obstinate Sinners . But I must yield to my Weakness , not being able to declare any other thing but what my Memory shall furnish me with , being helped by some Remarks which I made when I had the conveniency of Writing . I entreat the Reader that in this Narrative he may not seek for Ornament of Language , nor Philosophical Discourses , but the naked simple Truth , since God makes use of weak Things to confound the strong . I will not at all disguise or adorn her Language , fearing to oppose the Designs which God has to manifest to all the World , that he reveals his Secrets to Babes , and that he resists the mighty and the proud Ones of the Earth , from whom he conceals and hides his Secrets and Wonders . For this Reason we have ground to say with S. Augustin , [ The Ignorant and the Vnlearned take Heaven by force , and we with all our Sciences continue drown'd in earthly Affections : Are we ashamed to follow them because they have out-run us ? We ought rather to be ashamed not to follow them . ] And to add here also the Words which the Pilgrims of Emaus said one to another , when they remembred what Jesus Christ had spoken to them by the way , while he explained to them the Holy Scriptures , to wit [ Was not our Heart on fire , and did it not burn within us when he spoke to us in the way , and opened unto us the Holy Scriptures ? This Pilgrimess in speaking to us must certainly be animated with the same Spirit with which our Saviour was ; for each of us felt his Heart to burn by her powerful Words , which did gently beget in our Souls a Contempt of created Things , and a Love of Things eternal , enlightning our Understandings by Truths so clear , that they could not proceed from any other than from the Father of all Lights . She told us Things unheard of , so marvellous and sublime , that we often remained quite lost with admiration , for we had never heard such Things . She explained likewise the Holy Scriptures so perfectly , that none of the holy Fathers have ever so done , nor any Body since the Creation of the World. That which did most astonish us , was , That she told us she had never read nor learn'd them of any Body . She knew also the secret Thoughts of the Hearts of many : For a proof of which she told us Things so particular about our own inward State , that neither Men nor Devils could ever know them . Which befel us many times ; for she warned us of divers Mischiefs hid under a Mask of Piety , saying [ That we were fallen into the dangerous Times foretold by Jesus Christ , wherein many call themselves Christians and his Disciples , who nevertheless are of the Synagogue of Satan , who call themselves the Priests of God , the Confessors and Guides of Souls , while they adhere unto the Devil by express Covenant : That these do seduce many by false appearances ; and that even those who have resolved to follow God are deceived by these false Prophets , who deceive even the Elect under a colour of Holiness and Devotion ; that all the World was now full of such Guids . ] Which at first did a little stumble us , for we could not be enclined to believe that so many People in Christendom , even Priests and religious Persons , were bound unto the Devil by express Covenant . We ask'd her for what reason we ought to believe a thing so abominable ? For it was always best to have a good Opinion of our Neighbour , until the contrary were manifest . [ She says , Gentlemen , it is meet in the general that you entertain in your Minds a pious Belief that every one is better than your selves ; but if you piously believe , in particular , that all the Persons with whom you converse are good , you are undone . It is more needful for you to discover the Evil which they have hid within them , than their Good , which will advantage you nothing ; but their Evil may greatly hurt you , when it is unknown to you ; for you cannot beware of it while you do not know it , or at least are in doubt of it . It is with this pious Belief that the Good are entrapp'd by Satan , who would never follow the Ill which is manifest : But that which is hid under Good is much more dangerous . You are free , Gentlemen , to believe of this what you please : For my part , I declare only what I learn in my inward Conversation with God. I have many other Secrets to declare , but methinks you are too scrupulous to hear them . I will speak no more than you please . I know very well how to hold my peace if my Words offend you , or do not at all profit you . Nevertheless , I tell you in Truth , that if these Evils be not made ▪ manifest to the World , all Men are in danger of perishing : For very shortly the Plagues of God will fall upon Christians , and if Men will not believe that they have thus forsaken God to join themselves unto the Devil , the most perfect will blaspheme against the same God who shall afflict them with divers Chastisements , such as the like have never yet fallen out . She said as in a Spirit of Fury , God would be very unjust to exercise so much Rigour against the Christians , if they were as good as you believe them , or would think them to be : It were better for us to separate , for your Thoughts are altogether different from mine . Go , Gentlemen , pursue your way : For my part I love rather to walk alone , and not to speak to you any more , keeping my Secrets for my self ; I never spoke so openly of these Things . ] This so rough and confident Answer did inflame our desire to speak to her the more , that we might discover some other Thing ; knowing well , that it is against the timerousness of the Feminine Sex to do and speak so positively , to Persons of Learning and Authority , as all of us were ; nevertheless , like a strong Woman , who would place her Confidence in God alone , she answers us without fear , making appear sufficiently that she neither desired our Friendship nor our Company , no more than our Approbation , but with a generous Contempt she walked without any humane Respect , testifying abundantly that she sought for nothing upon Earth , and that she feared no other Thing but God. Which we remarked sufficiently during the whole time of our Voyage , having never perceived her to baulk a word to please any Body , keeping always to the strait Truth , as well in small Things as in great . Her Spirit was firm and constant , always present to it self , we never saw her wandring nor distracted : She had a Judgment so just and equitable , that she could not suffer the least Injustice , tho' it had been in her own favour . This streight Judgment was always blind , without respecting either her Friends or Enemies , her Honour or Reproach , her Ease or Trouble , her Hurt or Profit : In fine , we always discovered in her a perfect streightness on all sorts of Rencounters , and a Truth so firm , that never one Word did contradict another in so long a space of time and amidst so many different Discourses and Subjects . She spoke very little unask'd ; and answer'd our Demands so effectually , that often we remained mute and without Reply in very sublime Things , being oblig'd to acknowledge , that the Wisdom infused by God does far surpass all the Wisdom of Men. But it is no wonder that God did communicate himself to this Soul , for she desired no other Communication nor Contentment , but only what she found with her God : For if we were about to tell her some News even of pious Matters , she begg'd we would not speak of them to her , saying , that they were nothing but Distractions : And when we entred into any strange Towns , where she had never been , she took no notice of any thing in them . For having one Day entred into a Town , and abode there for three Days , after we came out of it , I would needs speak of the fine Church that was there : She said , Is there a Church there ? Truly I did not see it . Thus in whatsoever place she was , she continued always in her Recollection . We saw her often in Rencounters , where she met with Affronts and Contempt ; and on other Occasions where she received Praises , she never changed her Countenance , receiving Contempt without Trouble , and Praises without pleasure : She shewed some Discontent when any Gift was offered her , or when we would have rendered her any Service , which she would never accept of , except in case of Necessity or Sickness . We perceived her always of a joyful Countenance , but never to delight her self in any earthly : Thing that might give her Joy. In short , we may all truly affirm , that we never observed in her any Vice , Sin , or any weakness of Spirit , but a perfect and solid Vertue , surpassing natural and humane Strength ; which made us say , that her Life was altogether miraculous , as if Adam had never sin'd in her . This we do not speak lightly , but after much proof and experience by so constant and familiar a Conversation , of so long continuance , travelling with her Night and Day , amidst Ease and Trouble , Want and Abundance , and so many other Occasions which are to be met with in Traveling , of observing a Person exactly in all her Manners , where nothing can remain unknown or counterfeited , coming under the Eye and Judgment of Persons of Learning and Judgment as this Pilgrimess has done , who assuredly was sent to us from God , to manifest us his Secrets and his Wonders . This is an Instance of his great Mercy , that in the midst of so gross universal Darkness , as is at present in the World , God has vouchsafed yet to send us such a Light , capable of enlightning the whole World , at least all those who will receive it : For no Body can seriously read or hear the Discourses of this ▪ Pilgrimess without discovering the state of his own Conscience , and also the poor Estate into which Christendom has now fallen , the blindness of Men , and the hazard of their Salvation . She shews clearly that we live now in the last Times ; that this is the Reign of Antichrist ; that he has almost full Dominion over all Men ; that his Kingdom will very shortly be at an end . She does not draw her Discourses from imaginary Things , nor from fine Speculations invented by Philosophical or Poetical Reasonings ; but in a Reasoning so firm and constant , that she seems to possess in her Nature the Abridgment of all the Sciences of Men together , with Truths so convincing , so clear and eloquent , capable of engaging every good Understanding to an infallible Belief , though her Stile is always simple and sincere . She spoke [ Of Extasies and Ravishments ( which the Devout esteem Vertues ) as great Imperfections and Weaknesses for Souls establish'd in Vertue , which consists only in Righteousness and Truth , and Faith , saying , that all the rest were nothing but amusements , on which a Soul establish'd in the Love of God will never rest . She told us such high Mysteries of our Faith , as never any has attain'd to so clear Understanding of them . She spoke of Judgment quite after another manner than all the Authors who ever wrote upon this Subject , and yet with such clearness , that every Mind would be ravish'd at it with pleasure and astonishment . She knew Things to come ; and did not foretel them but by way of supposition , or related them as if she had dream'd them . We found divers times that she could tell what past in her absence , and how our Souls behav'd themselves towards God. She made no reckoning of all these extraordinary Graces ; saying , That they gave nothing to the Soul which possesses them ; that neither Miracles nor Gifts of Prophecy were necessary to our Salvation ; that one might have them and yet be damned ; that all our Happiness consists in possessing in our Souls the Love of God , which is true Charity ; that other Gifts are accidental ; that the Wicked may indeed work Miracles and have the Gifts of Prophecy , when it pleases God ; that the Devils themselves do frequently Things altogether miraculous , and foretel likewise Things to come . In short , this illuminated Soul desired nothing but what was solid and perfect , rejecting even a great many particularities which are mention'd in the Life of some Saints , saying , That either they had Imperfections among their Vertues , or rather that they who wrote their Lives were not endowed with the holy Spirit to discern true Vertue from natural Weaknesses ; that God was not visible to the Eyes of the Body ; that our Imagination may frame many Visions of divers Figures ; and that the Devil mingles himself always in things sensible to our Gust and to our natural Senses ; that there are great Cheats among Persons who make Profession of a spiritual Life ; that the Devil slips in there as an Angel of Light ; and that he who does not force himself to overcome his natural ▪ Inclinations , can never come to live Christianly ; that all that is of Nature , is not of Grace ; that to live a Christian one must live supernaturally ; that our Soul is a Spirit ; that God does not communicate himself unto it but in Spirit and in Truth ; ] That there are none but Souls purified from themselves and from all earthly Objects who hear the Voice of God ; that the Cares of ones Health , of his Honour and of his Wealth , are great hindrances to the receiving of divine Notices , which are formed by the sole motion of the Soul , which receives and understands them according as it is stript of it self . In short , this divine Soul told us so many Secrets of the mystical and inward Life , that all our Theology was too short and insufficient to answer her to so high Questions , not only in Matters of Theology , but also in all other Matters , according to the various Rencounters and Occurrences which fell out in so long a Voyage ; so that one would have thought that tho' a Man had perused all sorts of Histories , and grown old in the Study of all sorts of Sciences , he could not know with such Understanding , all the Things which this Pilgrimess told us . Which she made very little reckoning of , saying , That all the Sciences which do not serve as means to love God , are vain , and frequently the occasion of our Damnation . Her Conversation was always serious ; and when by chance we felt into any unprofitable or indifferent Discourse , she was silent , and calmly withdrew , making appear sufficiently that it was not agreeable to her ; and sometimes she said , [ Discourses which profit nothing , do weary and oppress my Spirit . I love my Solitude better , in which it re-inforces it self , and becomes vigorous : And therefore I entreat you let me go alone as long as I profit you in nothing , and you will do me a pleasure . It is impossible to write in particular the admirable Things which we heard of this Pilgrimess : She told us so great Marvels concerning the State of the World , the just Vengeance that God would take of wicked Christians , and the Mercy which he would shew unto the Good , that the like were never heard of ; and it would be hard to believe them , if this did not come from the Mouth of a Soul directly illuminated , who spoke by the motion of the holy Spirit : So that we may say of her Discourses , what S. Paul said of his Rapture , [ That he had seen and heard things which Eyes had not seen , nor Ear heard , and that is has not entred into the mind of Man what God has prepared for his Elect. ] What she said was to fall out in the last Time , during the Judgment , and after the Judgment , was never before heard of nor conceived . They are Things which do ravish all Men with Fear , with Joy , and with Astonishment . For my part I can say as to my self , that the meeting with this Pilgrimess has withdrawn me from all sort of Evil , has given me a great desire of Vertue , and an absolute resolution of embracing an Evangelical Life , having discovered sufficiently by her Discourses , that without this no Body will be saved . Her Words have so enlightened my Understanding , that all the Learning I had acquired seems to me as Darkness and Ignorance in respect of that divine Wisdom which is so mercifully poured out upon the Earth by the Organ of a silly Maid . I wish that every one had seen her , and heard her as I have done , and might receive thereby the same Operations which my Soul has felt ; for I look upon her Acquaintance as a greater favour , than all the Graces and Favours which God has bestowed on me in this World ; yea , even than my Creation it self , for that would serve me in little stead , without the working out of my Salvation , which would have been in great danger , if I had not attain'd to the knowledge of my Self , and of the Designs and Marvels of God , which I have learned and discovered by the means of this Creature ; and she has certainly been sent me as the only means of the perfection of my Soul , and of all those who will profit by the recital of this Narrative , which I find my self obliged to publish for the profit of many . This is the true Treasure hid in the Earth . He who shall find it , ought to sell all that he has to buy this Ground , to the end he may discover and find this Treasure , and take it up with Joy , as the most precious Thing of the World. I cannot hinder some who wish Evil or are Enemies to the Truth , from finding or pretending something that is not agreeable to them , for the Light does always offend Blear-Eyes , who cannot endure the Light , and the Truth which reproves is never agreeable to our Senses : But I would admonish them to beware of reprehending or making themselves Masters of the holy Spirit . I behov'd , for some time , to suspend my Judgment as to the Belief of some Points of Doctrin , for I had learn'd them from my Masters in another sense ; but since I have laid aside all these Authors who have written us their Sentiments , and fix'd on the sacred Text of the holy Scriptures , I have found so much Conformity in them , with the Life , Manners and Words of this Pilgrimess , that no Doubts could come any longer into my Mind , and I could not , without betraying my Conscience , give her so much as one Contradiction : Since that gives me an infallible proof , that this Soul is truly possest by the holy Spirit , who has brought forth in her his Twelve Fruits , his Seven Gifts , and the Eight Beatitudes which Jesus Christ has taught . I should believe I committed a great sin to think that any other Thing might proceed from such a Source than what is Divine ; so much the rather , that I have always remarked that this Soul did act in nothing naturally , but by supernatural Motives , never being moved but by the motion of the holy Spirit : In confirmation of which I would be ready to spend the last drop of my Blood , to the end that none might reject this Light , to love rather their Darkness , as Jesus Christ has foretold that many would do ; but that every one may embrace it for Salvation , to the end we may altogether enjoy the Kingdom of Jesus Christ , which is here so particularly treated of , with eternal Joy and Contentment . Which is earnestly wisht you , by Friendly Reader , Your most affectionate in JESVS CHRIST , Christian de Cort , Superiour of the Oratory , and Pastor of St. John at Mechlin . At Mechlin , the 10th of August , 1667. M. A. B.'s Confession of Faith , which she presented at the Court of Gottorp , to oppose the Calumnies which the Church-men had spread , that they might raise Suspicions of the Purity of her Faith. I. I Am a Christian , and I believe all that a true Christian ought to believe . II. I was baptized in the Catholick Church , in the Name of the Father , in the Name of the Son , in the Name of the Holy Ghost . III. I believe the Twelve Articles of the Creed or the Apostles Symbol , and I do not doubt of any one Article thereof . IV. I believe that Jesus Christ is true God , and that he is also true Man , and that he is the Saviour and Redeemer of the World. V. I believe in the Gospels , the holy Prophets , and all the holy Scripture , both of the Old and New Testament . And I will live and die in all the Points of this Belief , which I protest before God and Men , to all those whom it shall concern . In Testimony whereof I have signed this my true Confession with my Hand , and seal'd it with my Seal . At Sleeswick the 11th of March , 1675. Anthoniette Bourignon . L. S. A Catalogue of the BOOKS written by M. A. B. born at L'Isle in Flanders . 1. THE Life of M. Antonia Bourignon . 2. God's Call and Men's Refusal ; in 2 parts . 3. Light arisen in Darkness ; in 4 parts . 4. The Grave of false Theology driven out by the true coming of the holy Spirit ; in 4 parts . 5. An Advertisement against the Quakers . 6. A Treatise of solid Vertue ; in 2 parts . 7. The Light of the World ; in 3 parts . 8. The Academy of learn'd Divines ; in 3 parts . 9. The Testimony of the Truth ; in 2 parts . 10. Innocence manifested and Truth discovered . 11. The Touchstone . 12. The Blindness of Men now ; in 2 parts . 13. Antichrist discovered ; in 3 parts . 14. The new Heaven and the new Earth . 15. The holy Perspective . 16. The last Mercy of God. 17. The renewing of the Gospel Spirit ; in 3 parts . 18. The Stones of the New Jerusalem . 19. The Persecutions of the Just . 20. The Morning Star. 21. The Confusion of the Builders of Babel . 22. Saving Instructions and Advices . The most part of these Works are Translated from the French into the Dutch and High Dutch ; the first part of Solid Vertue , the Touchstone , and the first part of the renewing of the Gospel Spirit , are also in Latin. A Table of the Conferences of this first Part of the Light of the World. The First Dialogue or Conference . OF Gods dealing with A. B. particularly how he immediately instructed her from her Infancy . The opposition of Men. Of Christian perfection , and of the deplorable state of Christians . Pag. 1. The second Conference . Of the Judgment of God : Of the last times ; and of the Men of the last times . 17. The third Conference . The methods by which Christianity has begun to decay from the times of the Apostles , and has continued so to do to such a degree , that at present there are no more true Christians upon Earth , to wit , 1. The admission of false Brethren . 2. Appropriation . 3. Debates . 4. Partialities . 5. Scholars . 6. Disputes . 7. The Victory of the Devil . 23. The fourth Conference . Of the Qualities and Manner of acting which ought to have been in the Guides of the Church to uphold it in its good Estate against all Enemies , and not give way to the Spirit of Antichrist , as they have done . 29. The Fifth Conference . Of Antichrist , and how he reigns over all in Spirit . 31. The sixth Conference . How outward Worship towards God , and the outward Works of Charity towards ones Neighbour are corrupted by the Devil : And from whence this power does proceed . 36. The seventh Conference . That God has not abandon'd Men , but Men have abandon'd God and resisted his Grace , in the distribution of which he is not partial . 39. The eighth Conference . Of the Grace of God : How it is given unto us : And of the difficulty of being Converted . 41. The ninth Conference . What the Church is , and of its corruption . 45. The tenth Conference . Of the Remission of Sins . Of Confession , and how it is abused . 48. The eleventh Conference . Outward Devotions imposed by Men , are not of true Faith Of the true Church , which cannot err in what it ordains . The Doctrins of Jesus Christ , and those of Men. True Prayer . 52. The Twelfth Conference . That the Conversion of Men is now desperate , as in the time of Noah ; and wherefore ? 59. The thirteenth Conference . Of true Faith according to the tenour of the Creed . Of the knowledge of God and of our selves by the consideration of his works . 63. The fourteenth Conference . How God forsakes us , and how we forsake him , by distraction of Mind , by which the Devil does subdue Men , withdrawing them from the Love and Gratitude which they owe to God , who discovers himself most sensibly in all things alone Lovely . 70. The fifteenth Conference . That God has never given unto Man but only one essential Commandment , which is , that of his Love , which is most easie and most agreeable ; and that of every other thing , most vain . 77. The sixteenth Conference . Of continual Prayer and constant Communion with God , for which we were created : and how we are distracted from it by the business of this World , and by the enjoyment of frail Creatures . 82. The seventeenth Conference . How to discern whether the motions which press us to leave the outward hindrances to Divine Communion , be from God or not . That there are also inward obstacles ; and that we must not be wedded even to good means . 92. The eighteenth Conference . How we may attain to perfection and to Communion with God , resigning our selves wholly unto him , quitting both humane Wisdom and the Instructions of others for a time . Christians uncapable of being taught . They will be more desolate than the Jews . 96. The ninteenth Conference . That all Christians ought to read the Holy Scripture . Whether the Church can err ? Where it is : Where not ? 101. The Twentieth ▪ Conference . Of the reading of the Holy ▪ Scripture , and of the prohibition ●f●t ▪ How the Church cannot fail : And what she is , and is ▪ not . 104. The Twenty first Conference . Where the true Church is ▪ Where God is , How he speaks unto the Soul , and how we ought to be disposed for this Divine Conversation . 109. The Twenty second Conference . That there can be no true contentment but in God alone . How to return thither . Of Gifts ; and of those which are made to Churches , which shall perish . 116. The Twenty third Conference . Of the destruction of the Church , and of the uprightness of God in his Judgments and in all that he does . 121. The Twenty fourth Conference . Of the enquiry about the most Holy Trinity , and of Grace ; and that even the Saints themselves are therein mistaken , none being infalliable . 125. The Twenty fifth Conference . That the Holy Spirit sends always new influences ; and that his Light ought not to be bounded , nor the interpretation of the Scriptures unto that which the Holy Fathers have had in past times . 128. The Twenty sixth Conference . How and wherefore the Holy Scripture has in nothing as yet been understood in a perfect Sense , which is shewn by new Explications concerning the Creation of Man , his Fall , the coming of Jesus Christ in Reproach , and that in Glory upon Earth there to reign eternally . Of the Glorification of the Creatures both Animate and Inanimate ; what makes Paradise and Hell ; and that all these things shall be preceeded by universal Rods and Scourges . 131. The Twenty seventh Conference . That the care of withdrawing ones self from Chastisements is yet a Self-Love ; and that the Communion of the Soul with God sufficeth in all places . 157. The Twenty eighth Conference . How we ought to pray , and understand the Lords Prayer in a perfect sense , which respects the Dispositions and Graces which shall be granted us in the Glorious Kingdom of Jesus Christ , of which there are here Marvellous things spoken . 160. The Twenty ninth Conference . Of the signs whereby we may know that we are fallen in the last Times ; and that the World is Judged , viz. that Men are without Righteousness , Truth and Goodness , before God ; and that the execution of his Plagues , do already appear effectually . 178. The Thirtieth Conference . How God permits that Men should be abandoned to to the Spirit of Error . 191. The End of the Table of the Conferences of this first Part. THE LIGHT of the WORLD . The First Part. The First Conference . Of Gods dealing with A. B ▪ particularly how he instructed her immediately from her Infancy ; the opposition of men ; of Christian perfection , and of the deplorable state of Christian . AS we advanc'd in our journey , still travelling towards the Sun rising , being already more than half way , we perceiv'd , at a distance , one walking before us ; not knowing at first who it was , because of the distance , we remark'd only that it was a person alone , who desir'd no Company , but retir'd aside assoon as any body approach'd , and hid herself , until we mending our pace had come nearer and when we beheld this person , we perceived she was a Maid , who appear'd young enough ; and tho she was simply apparelled , she had notwithstanding a grave and majestick Mien . We saw in her face the marks and the joy of a serene and contented soul . Her gate was always of an equal pace , neither flow nor hasty : her looks gave both joy and fear : she did not refuse to speak to us in our Language , tho it was not natural to her ; and having ask'd her whither she was going ? she said , In Pilgrimage for penitence for her own sins , and those of others . And having ask'd her , from whence she came ? she said , From afar : for she had travell'd many years , and was harrass'd by the way , and discolour'd by the Sun. We ask'd , what she design'd by so long and troublesome voyages , dangerous for a Maid alone ; remonstrating to her , that there were many other means to do penitence in her own Country without being in danger of hunger , thirst , unhappy rencounters , and many other inconveniencies , which may fall out in travelling alone ; and that at least she ought to take some Company . To which she answer'd ; That she was oblig'd to travel alone , for she had found no body that would accompany her ; and that many had indeed gone along with her for some time , but upon the first temptation , hunger , or incommodity , they had staid behind , not knowing how to endure penitence , because they had a too much love for themselves , and too little affection to seek God ; esteeming their ease more , than the contentment there is in the loving and following of him : for this cause they had left her . And as for Dangers , God preserv'd her ; b she having past thro many dangers without being hurt ; that her confidence was in him alone , who c has all power in heaven and in earth ; that he never forsakes them d who put their confidence in him ; that she reckon'd it a happiness to suffer hunger , thirst , and other troublesome things e ; since Christ had chosen f such sufferings to give us an example g , and to the end we might follow him ; and that she had no other intention in this undertaking but to abandon the world , to deny her self h , and to imitate Jesus Christ ; which she could not so well do i in her own Country , since the care of temporal wealth k , the love of friends , and the pleasures there are in being honour'd and esteem'd , are all things which withdraw from God , and hinder the resigning of our selves to him ; that penitences chosen after our mode l are full of self-love ; but that m those which God permits to befal us are pure ; that the length of the way was not troublesome to her , for she had no desire of ever staying in one fixt place , because there she found too many distractions by the importunity n of the conversation of men , who would have disturb'd her inward repose ; and that she o desir'd very much to live unknown . We admir'd all this answer , for it seem'd not to proceed from human sence , since Nature takes no part in so pious a resolution , and one must live supernaturally to despise ease , friends , and honours , and to love sufferings and fatigues , and flee the conversation of men : seeing they are all sociable Creatures , delighting themselves among their equals , and rejoycing to converse with their like . It gave us sentiments of confusion , saying one to another , what Confusion shall we have in the day of Judgment ; when simple Girls do such things to please God , and we , amidst all our Learning and Studies , are so far remov'd from such sentiments ! Truly this Child will condemn us . We resolv'd to accompany her , and to examine her more narrowly , seeing there was something peculiar in her , above the spirit and capacity of the female sex ; for her discourses were firm , constant , and full of judgment , and of divine wisdom , tho no ways artificial nor polite , but simple and true , and in every thing admirable . We ask'd her , if it was therefore necessary that every one should leave their Country to be sav'd ? To which she answer'd , No ; for God is to be found every where , and in all places p : that those who are not wedded to any thing have no need of doing it ; but as for her , the removing from her native Country serv'd her as a powerful means to love God alone ; since before her withdrawing from it , her affection was set upon her City , her House , her Parents , her Friends , as all appertaining to her ; but that having done violence to her nature to abandon them , she had acquir'd a great liberty of spirit to flie unto God. But for other persons , who feel no affection to those things which belong to them , they may indeed r work out their salvation in every place ; saying , that every one ought to examine themselves in this matter , as in all others , and to remove or avoid all things s which hinder them from resigning themselves wholly to God , without doing of which there is no salvation . And having ask'd her , if to be sav'd , one must suffer hunger and thirst , and all other things troublesome to the body ? She said , That a man ought not to seek nor affect these things t , but when it pleases God to send them by any accident , he ought u to suffer them willingly , and to rejoyce that he makes us worthy to follow him , and to imitate his sufferings . Having ask'd her , if poverty was necessary to salvation ? She said , That temporal Goods were not evil in themselves , but that x poverty of spirit was necessary to salvation : because a soul who loves and desires temporal goods , y cannot love God with all his heart , nor fulfil the first and the greatest Commandment ; that riches z were a great burthen ; that they occasion'd great distractions , and disquiet ; that the most secure way was to rid ones self of them , unless they serve as means to advance the Glory of God , or succour our Neighbour in his necessity ; that many deceiv'd themselves , believing they possest them without affection to them , while they would be much troubled to abandon them ; that we may indeed use them , but not love them ; that many a will be damn'd for having lov'd riches ; and that a great many are stopt in the mid way of Vertue by the cares and desires of riches . And asking her , if one might not receive honour , or suffer to be belov'd by men ? She said , That he who makes himself be honour'd , robs the honour b which is due to God only ; and if it be fit to suffer honour for any estate or dignity , it ought to be suffer'd with regret , as a thing perillous to the infirmity of our corrupt nature , which willingly delights in honour , which ordinarily tickles the sense , and blows up the heart , d making the soul to perish ; forasmuch as the honours which we receive , without referring them to God , are all sins , for there is none but God alone who deserves honour ; and man , how great and exalted soever he may be , can never merit f any thing but contempt and confusion ; for he being nothing but g a silly worm of the earth , has notwithstanding rebell'd h against his God and Creator . And as to the desire i of being lov'd by men , that this proceeds from self love ; that our nature affects always to be lov'd , to receive some effect of good will from those who love it ; but that all which is of nature , is not of k Grace ; that he who acts spiritually , and seeks the perfection of his soul , ought to regret , and be troubled l to see , that man , who is created only to love God , m should amuse himself in loving such a creature as he , who has no power to better the object which he loves ; and that it is loss of time , and the turning of o ones self away from God , to love men , or to desire to be lov'd by them . We may indeed desire ▪ that they love God in us p , for we are all his Images ; and we may also love them as the Images of God , since he commands us p to love our Neighbours as our selves , for asmuch as both are the Images of the same God ; but this love ought to be so purely for God , that we should have no respect q of persons , rich , poor , friends and enemies , kindred or strangers ; and which is very rare to see , that in our love , s we should affect those in whom God lives and operates most ; on the contrary , we regard often what does most delight our senses , or rather what is most t for our advantage ; and thus we render our love vain , or please the vanity of those who love us . For this cause I have found it more sure to avoid all persons who would love me . Nature does often flatter us in this point , perswading us that we love the soul of the person u , when we love only the body , and its endowments , or our own x delectation and advantage . And having ask'd her , why she would not stay in one fixt place , since she was out of her own Country ; and why she would not be known ? She answered ; Tho I am a Stranger , yet I may be taken notice of by staying long in one place , which I do not desire ; for men are full y of vain curiosity , they would hinder my inward repose and quiet without any profit ; therefore I love rather to travel and continue unknown : for men cannot give me any thing , nor I them . And having replied unto her , that men might instruct her in the matter of perfection , or that she her self might also instruct some others . She answer'd : z I never learn'd any thing from any man ; and as to the teaching of them , they have too much presumption a of their own knowledge , to hearken to a Child as I am . I choose rather to leave them in their Ignorance b , than to speak to them to be pursued and persecuted by them . I ask'd her , if she was not afraid of being wanting in Charity to her Neighbours while she would not teach them , or believ'd that they would persecute her in well-doing ? She said , Sir , if I had not made the experiment , I durst not say so : but believe me I have search'd in diverse places for persons who were esteem'd good men , to declare my sentiments to them , and to manifest the blindness that is now in Christendom ; and c I have not found any body who has followed my sayings : on the contrary , some have reproach'd and persecuted me , so that I have been constrain'd to withdraw out of their reach d , for they would have treated me hardly , and even imprison'd me , because I told them the truth , which they will not learn , because it reproves 'em e . They oppose themselves and are alarm'd against this truth , more than against the Devil himself : at this time it is put out of credit f ; those who possess it are oblig'd to hold their peace , and to conceal themselves . I have experienc'd this in divers Countries , where I have every where met with this opposition ; by which I sufficiently perceive , that the g darkness is universal thro all the world . I cannot be wanting in charity in this point : for I have often expos'd h my Life for the salvation of my Neighbour , and I would do it yet if I found i matter dispos'd ; which failing , I am resolv'd to continue alone k , tho with regret , seeing all the world perish while they will have no help , and will not know their blindness . I do not believe that God will reckon with me m , as being wanting on my part to my Neighbour in what was in my power . I ask'd her from whence she deriv'd her sentiments , and what Books she made use of for her spiritual reading ? She said : She had never taken any thing out of Books ; that she made no use of them , nor carried any with her on the way , but a small one , in which were written the WORDS OF JESVS CHRIST , which she carried instead of a Box of Reliques ; not to read it , but out of devotion ; esteeming those words more than all the Reliques of the world ; and as for her sentiments , that they came to her without her knowing o how : that in her Childhood she had been instructed in the principles of the Catholick Faith ; and that coming after wards to the use of reason , she found her self p replenish'd with the Doctrines of Jesus Christ , and entertain'd her spirit with the consideration of the life of the q first Christians . These thoughts inflam'd her with a desire of imitating and following them ; therefore she said to her parents and friends , r Let us go into the Conntry where the Christiaus live whom Jesus Christ has taught . And when they answer'd her , Here is the Land of the Christians ; Jesus Christ has taught us . She thought within her self , that this s could not be true : that the life which she , and all other persons led , was not conformable to the t ▪ Doctrine of Jesus Christ , nor to that of the first Christians . She always ask'd again , Where was the Land of the Christians ? till every one derided her u , as if she had been a Fool , assuring her , that she liv'd in the Land of Christians , and that they had the Doctrine of Jesus Christ : which she could not comprehend , saying , I see here Coffers full of Silver , costly Furniture , and sine Houses , whereas Jesus Christ was poor , and w born in a Stable : How can we be Christians ? I cannot believe this . At last , she resolv'd not to speak x any more of it ; thinking in the mean time how she might find the way , and the opportunity of coming one day into the Land of Christians . While she consider'd all the actions and deportment of men , she found them always more contrary to her sentiments ; which made her often weep y when she was alone , and she made her complaint to Jesus Christ , and ask'd him , z how she might live as a Christian , and be his Spouse . It seems , says she , Sir , that God had pity on my tender tears ; for a little after I receiv'd a secret advertisement a , as if some one had spoken b within me , and answered my demands . This gave me so much consolation , that c childish plays and pleasures were no more agreeable to me . I could find no other contentment , but in entertaining my self with these secret d thoughts , that taught me all the sentiments I still retain , not but tho thro my wickedness I lost this conversation for a time e , when inclining to follow the pleasures of the world , and to give my self to the vanities of youth , earthly sentiments began to possess my spirit . But the great mercy of God has since recall'd me , and f restor'd the same inward delights , with more solidity and light . I never acquir'd sciences any other way than by recollection g . I have no need either of Books h or Masters to teach me ; on the contrary , they would be a great hindrance to me i if I should make use of them ; even an Angel from Heaven , k if visible , would hinder me . This I could hardly understand , saying to her , if an Angel from Heaven would be a hindrance to you , how dare we speak to you any more to hinder you ? She said , Do not mistake me , Sir , I mean that an Angel from Heaven can teach me no more than I learn by l my inward conversation ; therefore he would be unprofitable to me ; but you cannot hinder me so long as you profit by my words ; my Charity obliges me to leave my own Contentment of being with God , m to draw my Neighbour thither . I feel indeed , that your soul receives its light in speaking to me , and n that you profit much in hearing me ; therefore ask what you please , and I will answer you , as far as it shall please God to permit . I am well pleas'd to shew Charity to my Neighbour . I find my God always ; but not always souls dispos'd to receive his instructions . He teaches me to prefer Charity o to his Consolations and the sensible pleasures which he gives me . I felt in my Soul such Consolation as I cannot express , in hearing things so admirable . Her words pierc'd my Soul. I would have done her honour . She says to me : p Beware of that , Sir , for I hate two things , viz. honour and sin . You are a Priest , to whom honour is due for your dignity . I am nothing but a simple Child . If God impart to you his Graces by me , it is to him you q owe the acknowledgment , and not to me ; for I am r nothing : and if he should withdraw his Graces from me , I should be worse than nothing , being inclin'd to evil : which nothing cannot be . We observed in her a profound humility of heart , accompanied with great righteousness and truth . She did not affect humble discourses , but held always the exact truth in every thing , saying what was to her praise , as well as what was to her contempt : telling us , that under humble words and countenances the highest Pride was s conceal'd ; that he who affects to be esteem'd humble , presumes to bear the name and the appearance of the most perfect vertue ; because this humility is the t foundation of all perfection , without which nothing is to be esteem'd ; for watchings , discipline , and other mortifications of the body , are nothing but vanity u without humility . Even prayer ( y ) without humility is nothing but hypocrisie . For z God resists the proud ; and gives his grace to the humble . We ask'd her wherein true Humility consists ? She said , In the knowledge a of ones self : for he who knows himself truly , can never attribute to himself b any Good , either Natural c or Spiritual : for he will truly perceive that he has not power to make one h●● grow upon his head d , nor to give himself one day of health , or one moment of Life : he will see that he is in his nature more miserable than any living creature upon earth , depending upon another in every thing ; which will keep him voluntarily pliant and submissive to others , because of the need he has to depend upon another for the maintenance of his body ; and as to his mind , he who knows himself , will judge truly , that there is nothing more e frail and unconstant than the mind of man , which changes every moment , and cannot know its true Good , since we are all born in Ignorance and Weakness , there being nothing to be found more miserable than a person subjected to his own passions and will f ; he is in a perpetual slavery g , without rest , or contentment h . And as to the superiour and divine part , what weakness i to do Good ! what bent and inclination to evil ! what violence to overcome vice ! in one word , man is the abridgment and the abstract of all sorts of miseries . This is that which Job so bitterly k lamented . But whosoever attains to this knowledge of himself , he must needs be humble of heart , and subject to the Government and Will of God , upon whom he knows that he entirely depends . Behold , wherein true Humility consists ; pride proceeding from no other thing but from the l Ignorance of our selves , and from a not depending upon God , attributing foolishly some authority and power to our selves , desiring to depend upon our own will , which is altogether deprav'd and enclin'd to all sort of evil , our heart being puff'd up with our very miseries , for there is no other thing in us but miseries , for which alone we esteem ourselves to be something , tho in effect we are worse than nothing , which doth no evil . By which we abundantly see that humility cannot consist in humble words and gestures , but only in the knowledge of our nothingness ; and that humble actions do often serve as matter for our pride : for to desire to appear humble , is to be proud . We ought to be truly humble before God , but not desire to appear such before men n . We ask'd her , wherein true Perfection did consist ? She said , in o the LOVE OF GOD : For that he who loves God cannot sin , nor offend p him whom he loves , that this love is a law and rule to all our actions ; that S. Augustin said well , in saying Love , and do what you will ; because he who loves God cannot do evil , while all that he does centers in this love which he bears to God. This love likewise cannot remain idle ; it must needs produce all sorts of vertues , principally q Charity , which is inseparable from the love of God , for since we cannot see or touch God , we do it in part in our Neighbour , who is the true Image of God. This begets in our will a desire of good will toward our Neighbour , wishing and procuring him the same temporal and spiritual good things , which we wish and pretend to for our selves , because of the love r we bear to God , whom our Neighbour represents , from whence all sort of perfections do proceed , without which there can be no true perfection , since that is all summ'd up and contain'd in the love of God , and of our Neighbour ; for he who loves God will exercise himself in the practice of all sorts s of vertues , to the end he may render himself agreeable to him whom he loves : if he sees that his God t has been little , he will never desire to be great ; or that his God has been poor , he will never desire to be rich ; or despis'd , he will never desire to be honour'd ; and so of the rest . And if he love his Neighbour out of Charity , he will yield to him , and u serve him in his need ; wishing him no other evil than he would wish to himself : he will willingly bear with his infirmities , procuring on all occasions his good and advantage , as his own . So that all Perfection consists in this LOVE OF GOD , AND OF OVR NEIGHBOVR FOR GOD. All the rest are nothing but amusements and lies . When we place perfection in any other subject x we deceive our selves . These answers did ravish us with astonishment , being obliged to acknowledge , that they were most true in the most perfect and accomplish'd sense . Having ask'd her , By what means we might attain to this LOVE OF GOD , which is true Charity , since we are all born in such misery , and that God has subjected us to so many evils bodily and spiritual , and that our Nature has more need of help and succour than any other Creature ? To this she answer'd gravely : Softly , Sir , do not blaspheme against God ; for it is not he who y has subjected us to so many evils . He can never do evil . All that comes from him z is most good and perfect ; he created us a in an altogether holy , and perfect state , with an immortal body , and a divine soul , subject to none but himself , having given us a spirit enlighten'd to know him , and a power to rule over all the creatures both terrestrial and infernal ; and if he has oblig'd us to aid and succour one another , this is not that he had created us more infirm than any other living creature , but only to the end b he might afford us matter for entertaining mutual Charity and Union together , one assisting his Brother out of love , the other being led to love him by the assistance and benefits which he receives from him ; and thus perpetually to maintain this love by the aliment of the need that we have of one another , to the end we might continue united c together , as Jesus Christ is united to his Father . And even the manner of the Generation of men , is ordain'd for no other reason , but always to preserve this perfect unity of body and spirit . Thus you see that God has done all things well , tho it seems sometimes to our ignorance that many evil things come from God , the d only Author of all good , and the e Destroyer of all evil . It is f our sin which has caused all the miseries under which we continually groan ; the maladies and infirmities of body are engender'd in us by sin ; the weakness , ignorance , and inconstancy of our spirit do proceed from sin . That all the creatures rise up against us , and hurt us , this is but to take just vengeance of the rebellion which we have committed against God by sin . It is a blasphemy therefore , to say , That God has subjected us to so many evils ; since we our selves only are the Authors of them ; and he can never do evil , no not to g damn us , if we do not damn our selves ; and to know how , and by what means , we may attain to the LOVE OF GOD , which is true Charity , we need only take the Gospel , h and there observe in particular the instructions which Jesus Christ and his Apostles have left us in writing , and put them in practice . Behold the sure means to attain to true Charity , without which i no body can be sav'd . It is not necessary that we seek any other means than those which Jesus Christ has taught us by word and deed l . I said to her ; if to be sav'd one must have this perfect Charity , few persons will attain to salvation , for we do not observe now that the Charity of which she speaks , does possess the hearts of men . She answers ; This is to be bewail'd with tears of blood , for no body shall be sav'd without it , as St. Paul affirms , m that Tho we would bestow all our goods to feed the poor , tho we could remove Mountains , tho we had the Gift of Prophecy ; yea , tho we would give our body to be burned ; yet all this would be nothing for our Salvation without Charity . And if you will exactly run over all the holy Scriptures , you shall find by the sayings n of Jesus Christ , of o the Apostles , and of p all the holy Prophets ; that never any person shall be sav'd without this Charity , which consists in the LOVE OF GOD , and of our Neighbour for God. In the mean time no body possesseth this Charity , and almost all the world presumes to be sav'd . There is now , Sir , so great darkness in the whole q world , that no body discerns truth from falshood , since they have taught Christians , that the means of living well , and of being sav'd , do consist r in going to Church , in praying morning and evening , and in confessing and communicating often . By these things they have annull'd the Law of God , and stified Charity ; for this is no more in use among Christians ; it is not so much as known by them , and they understand not what true CHARITY is , because this name is now appropriated to the gifts which persons bestow on Monks , religious persons , the superfluous Ornaments and Buildings of Monasteries and Churches : they have baptizd by the name of Charity all these Gifts , Presents , and Legacies . And I , in my inward conversation , do find them to be sensual affections , and call them , Robbery and Avarice ▪ for he who receives Presents , without necessity , by way of Alms , does certainly commit Robbery , and robs the poor and necessitous , who alone are capable of receiving alms : So that he ( whosoever he be ) having necessaries for the support of his life , being able to gain them by some trade or labour , is oblig'd to restore all the gifts and presents which he receives by way of alms ; and that person commits the sin of avarice , who covets more than what is simply necessary for the support of his life : for it is a great folly for a Traveller to load himself with burthens , which are not necessary to him for the accomplishing of his Voyage . Thus no body can enrich himself , or heap up earthly goods without the Lust of Avarice ; which sin , as all others , does blind souls t , rendring them insensible u of their own hurt . But because they have introduc'd the calling of these vices and sins by the name of Charity , every one believes they have it while they co-operate to these vices ; by this the Devil has seiz'd on the Throne of God , and reigns in the Sanctuary , by falshood , whereas God ought to reign there by truth . Behold the deplorable state in which we live at present ; the danger is so much the greater , that all the evils are y cover'd with vertue and piety , that good men may be the more deceiv'd , who live and die in this horrible darkness , not knowing what true Charity is , far less do they possess it ; so that I despair of their Salvation : If they do not perceive this truth , of Charity , z they can never be sav'd ; since not knowing it , they cannot love it , nor endeavour to find it , while they think it is enough to bear the name of charitable ; tho they neither know nor possess true Charity . There are so many such errors now in Christendom , that Christians are by them led insensibly into Hell , while they believe that they are assuredly in the way of Paradice . I ask'd her ; If the goodness of God would permit that so many persons should go to perdition while they believe that they do well , and follow the counsel of learned men , and such as are authoriz'd by the Church ? She said : Truly , Sir , there will be more Christian Souls damn'd by these means , than by gross , visible and material sins ; because all those persons who think to be sav'd , live and die in the sins against the Holy Ghost , which will not be pardon'd a neither in this world nor in the other . Not that these sins are so enormous that they cannot be pardon'd b , but because they are inward and spiritual , little known , and far less c feared . The most devout persons are tainted with them , and will never repent of them as long as they presume to be sav d , according to the doctrine of the learned of this age . This is not against the goodness and mercy of God , because he has left us his doctrine in writing in his Gospel and the other holy Scriptures , which will never perish , according to the promise ; that e heaven and earth shall pass away , but his words shall not pass away . Every one may have recourse thither without amusing himself with the new inventions of men , f Leaving the fountain of living waters , to draw out of broken Cisterns , which can hold no water . Ignorance g will not excuse sin . We feel indeed in our Conscience , that we do not follow the doctrine of Jesus Christ ; that our life and our manners are in nothing conformable to the life of the first Christians ; that our heart is not inflam'd with the LOVE OF GOD , nor Charity to our Neighbour : and nevertheless we would flatter our selves with the presumption of our salvation , h because men do promise it to us , who have no power to give it to us i , no more than to themselves . In this point our Ignorance is too gross and affected , and will not serve to excuse us before God , but will rather serve for our Condemnation ; for we might always find the truth , if we had done our endeavour to seek it l . But because our Guides have taught us ways of salvation more pleasing to our senses and to our taste , m we have follow'd them rather than those which Jesus Christ has shewn by his deeds , and taught by his word . It is just , n that he abandon us to the spirit of errour , since of our own free will , we have more esteem'd Error than the Truth , which alone leads to Salvation . I ask'd her ; If she did not esteem the Priests and Guides of Souls , and if to attain to Salvation we ought not to follow their Instructions ? She said : Yes , Sir ; I honour and esteem true Priests , because they ought to be o the Ambassadors of God , to distribute to the ignorant the points of Faith ▪ p , and the doctrine of Jesus Christ , which is the nourishment q of all Christian Souls . But I may say with a sensible regret , that I know no true Priests who are simple Ministers of Jesus Christ , only to declare and interpret his word ; because every one ofthem abounding in their own sense , teach that which is most sutable to their inclinations . They ought to be nothing r but the Organs of the Holy Spirit , and it seems they are become his Masters . s Humane Learning and Studies have depriv'd them of the Gospel simplicity , they ascribing to themselves what appertains to God ; conducting Souls by their own measures , not by the Rules of the Gospel , forasmuch as they themselves do not follow them . Some indeed speak the words of the Gospel ; but t they do so gloze and disguise it , that no body thinks himself obliged to put it in practice . Which is very lamentable : for Jesus Christ yesterday and to day is altogether the same , and will be even to the end of the world , x without any change or mutation . This being most true , how is it possible that any can be sav'd , while they do not follow in any thing what he has taught us ? He has said ; that y he who does not deny himself cannot be his Disciple ; which no body does . On the contrary , every one loves himself ; and yet they call themselves the Disciples of Jesus Christ ! It must needs be , that the one or the other is deceiv'd . This impossibility which Jesus Christ has laid down , is it render'd possible by the authority of those Guides , who assure all the world of their Salvation , while they love themselves ? This cannot be true , for Jesus Christ z cannot lie : but men indeed may err ; especially in things wherein they have interest ; for if they taught simply , that a man must deny himself , and the other points of the Gospel ▪ they would give severe reproofs to themselves : because their lives and manners are very far from this practice , therefore they study to find out glosses , reasons , and exceptions , to the end they may find a means not to be oblig d to follow and practice this holy doctrine , which b is repugnant to their sences . Thus every one lives in a presumption of his Salvation ▪ without any ground ; for these men are not Saviours , and cannot save us ; but are rather Seducers , c of whom Jesus Christ foretold , that they should come in the last times , in which we are certainly fallen d at present , wherein the spirit of error does fully reign , where truth is stifled e , and lying prevails . The Second Conference . Of the Judgment of God : Of the Last Times ; and of the Men of the Last Times . REmarking these last words , I ask'd her , if she sirmly believ'd , that the last times were come : and whither the Judgment approached . She said to me ; Believe me , Sir , there is nothing more true ; we actually live in the last times ; and the judgment is so near , that before three years I believe you will see the effects of it . I could not be perswaded to believe this , continuing pensive and silent ; which she perceiving said , Sir , the difficulty you find to believe these things , proceeds from the universal darkness that is now upon the earth , by which all the world is blinded , and no body sees where he goes , no more than they who liv'd during the Egyptian darkness ; f which was so great , that none could stir out of the place in which they were : this was nothing but the outward figure of the inward darkness in which men walk at present . We do not perceive , that we are fallen into the last times ; nevertheless we may see by the lives of men , now that all the signs are fallen out which Jesus Christ has foretold , viz. g that iniquity shall be multiplied , and Charity in many shall wax cold ; and so of the rest . Who can doubt , that this is not at present , when iniquity is so great and so universal , that there is no more faith , h nor law among men . i People study nothing but to deceive their Neighbour ; the Father cannot trust his Son , nor the Son his Father ; the Brother rises up against the Brother ; friendship is only feign'd ; business is full of deceit and fraud ▪ We see nothing but pride and ambition reigning in the hearts of all men : Judges are without equity ; Priests without sincerity ; Cloysters fill'd with avarice , and the devout full of malice , which has been at all times in some particular persons ; but is at present so multiply'd , that it possesses almost all men in general ; and charity is not only waxt cold , but is altogether frozen , and become dead in the hearts of men : So that these signs of the last times are all fully accomplisht . Read , if you please , the Epistle of St. Paul to Timothy , where he says , l that in the last times there shall come men loving their own selves , &c. You will see more clearly than the Sun all the marks and signs of the last times fulfill'd , and perfectly accomplisht . The life of men is the open book in which these truths are written , and the holy Scriptures are the equitable Judge which pronounces this sentence . Read , Sir , with attention , they will deliver you from the difficulty you find in believing this ; for tho indeed they do not determine precisely the day of judgment , yet they will make you see sufficiently , that the cheif signs which must precede it do already appear . That no body will believe this , is a most certain evidence of it ; for Jesus Christ says , that m it shall be as in the days of Noah , they were eating and drinking , and marrying , and giving in marriage , and knew not until the flood came , and took them all away . Even so is it at present ; they take their recreations and pleasures , heaping up earthly treasures , building houses and temples , as if they were to remain here to eternity ; while all must very shortly perish . And no body will believe it , according to the prediction of Jesus Christ ; when he compares these last times with those of the universal deluge . He says in St. Math. 24. it will be as in the days of Noah ; adding , when you shall see the abomination of desolation to be in the holy place , flee away . Do you not think , Sir , that this abomination is now in the holy place ? if Envy were lost , it might be recover'd in the Cloisters ; if Avarice were dead , it would be reviv'd by the Priests ; Vain-glory and Pride is no where so prevailing , as among the Clergy : in one word , Simonies , and all other sins , abound in the place which ought to be holy . What more sure marks would you have than those which Jesus Christ himself has declar'd to us should precede the Judgment ? if you desire to see the Stars fall from Heaven , the Sun to be darken'd , the Moon not to give her Light ; all these are nothing but material signs , which can do no harm to Souls ; but serve only for outward evidences of the wrath of God , and to the end that even insensible things may feel the terrors of that great day ; as the Rocks did , when they were rent at the death of Jesus Christ . This added nothing to his passion , nor render'd those who put him to death more criminal ; for they were nothing but insensible rocks , without souls or reason . Even so will it be as to the Stars and the other celestial bodies ; if they change colour , or suffer any other alteration , this will not be hurtful to our souls which are spiritual , and cannot receive any punishment by these visible and material Stars ; so much the rather that these signs and Stars cannot be understood but spiritually . For how could the Stars fall from Heaven , since the Mathematicians tell us , that one Star alone is seven times greater than all the Earth ? so great a thing cannot fall into one so small , for it would not be capable to contain it . And if we take the mystical sense , calling by the name of Stars , persons luminous in Doctrine , the Doctors and Guides , Prelates , Bishops , and all those who are plac'd in Dignities , to whom the name of Stars n may be appropriated , as being the Lights of the world , this sign would also have at present its sense accomplisht ; for we see every day such persons fall from righteousness and truth , who for some worldly interest , or humane respects , fall from the truth of the Gospel , which is the true heaven of Souls , and wallow in the earth among its riches and pleasures as secular persons do . In former times how many of those were seen , who had their hearts and spirits continually towards heaven ! their lives and manners did enlighten all the world , as the Stars of the Firmament ; but at present they are fallen into the mire of earthly affections : So that it may be truly said , that the Stars are fallen from Heaven , and that the Sun also is become without light . For Truth , which is the true Sun of Righteousness , cannot any longer appear openly , it is become o black and hateful to all the world , who desiring to be flatter'd and prais'd p , cannot hear the truth , because it reproves the falshood which now prevails . These two signs of the Sun and of the Stars , appear at present in their full accomplishment in the mystical and inward sense , which is much more than if they did appear in the literal and material sense , for the reasons above-mentioned : and if the Moon be not as yet without light , it will be so very shortly in the mystical and perfect sense . The Moon , is all transitory things , which after the manner of the Moon do encrease or diminish , according to good or bad fortune . These things will lose their light so soon as Wars shall have destroy'd and ruin'd temporal wealth . Then all that pomp and magnificence which shines in the Sanctuary will lose its splendor , and will no longer yeild any thing but q blood . Since for Gold and Silver they will cut the throats of those who are plac'd in the highest dignities ; so that what shines and glisters to day in the Church , will wholly lose its lustre and light ; and by this means , this Moon will be darken'd . I entreat you to read attentively the 24th Chapter of St. Matthew ; it speaks of the present time . All the Parables do the same . I wish I had time and leisure to explain them to you ; you would see as well as I , that the Judgment approaches , for all the forerunning signs are already come . People do not perceive them , for want of reflecting seriously enough on the holy Scriptures , or upon the inward life of men now adays : they amuse themselves with regarding only their outward piety , imagining that there are yet a great many good men , because they appear such : but before God all are corrupted . They resemble the Apples of Sodom , which appear beautiful without , and have nothing within but rottenness . This is the true symbole of the life of Christians now ; which God makes me perceive abundantly by his inward light . This fill'd me with astonishment ; and desiring to understand her more clearly , I ask'd her whether there were not any good men , or true Christians in our days ? She said to me : No , Sir , THERE ARE NO TRVE CHRISTIANS VPON EARTH . There are indeed diverse persons who seem to be good men , and are really so in comparison of the wicked : they may indeed pass for Saints before men ; but before God they are not true Christians ; for tho they do not act wickedly , but frequent the Sacraments , and other exercises of Devotion , yet nevertheless they have not the LOVE OF GOD , nor Charity for their Neighbour , in their hearts ; much less a hatred of themselves , or a desire to embrace the Cross , Sufferings and Persecutions , to follow Jesus Christ : On the contrary , they so s love themselves , that all their designs aim at nothing but their own satisfaction , even in the most pious things . You would be astonisht , Sir , to see what difference there is between the sight of God , and that of men t . I have been often deceiv'd my self by these seeming vertues , being perswaded that there were yet many true Christians ; but having seen them tried by tribulations and contempt , they were consum'd as the chaff in the fire ; and if they had been GOLD in Charity , Persecution would have render'd them more bright . Many souls will be deceiv'd at death , who in their life time presum'd they were true Christians , while in the sight of God they will be worse than Heathens . Such is the blindness wherein we live at present , in which no body makes a right judgment of himself , or of others ; every one presuming to be sav'd without good works : whereas no works can be good u if they do not proceed from r Charity , which is at present banisht from the hearts of all men ; for which cause there are no more perfect Christians upon earth , for the Christian life is all Charity , and the Love of God , which is no longer in use . I ask'd her ; How long she believ'd it is since there was no more Charity , nor true Christians upon Earth ? She answer'd : There has been no longer Charity upon earth , Sir , since Christians left the Gospel simplicity ; from that time Charity began to wax cold , and when the Church would ●eeds establish herself in pomp , riches , and magnificence : this outward splendor has utterly destroy'd the spirit of the Gospel . Studies have banisht the holy spirit , and the learning of men has stifled the wisdom of God ; so that the evil has always encreast , till by the traditions of men x , they have annull'd the Law of God , and extinguisht Charity , which is no longer known , and much less practiced in our dangerous and woful times , the danger being so much the more to be fear'd the less it is known ; because no body apprehends those truths which God himself has reveal'd . They content themselves with the judgment of men , founding their Salvation upon the doctrine of the learned , who are far estrang'd y from the wisdom of the holy Spirit , to which even they will not yeild themselves , they lean so much upon their own Judgment . These are blind z who lead the blind , and both together shall fall into the ditch ; according to the saying of Jesus Christ . Who with just reason has call'd these last times dangerous a ; because under a pretext of Piety and Religion men are led to damnation . Simple People believing that they hear God , when they hear those Guides who do very often teach the doctrine of Devils . For if you observe what questions and disputes are now form'd in the Church , you will find that they make debates of things , which humane malice could not raise . They must needs have come from the bottom of Hell. They maintain that it is almost lawful to commit all sorts of sins without offending God ; that one may swear falsly without sinning ; and so of the rest , which you may better know than I ; for I am struck with so much horror when I hear such things , that I was never desirous to be acquainted with these black villanies , they are grown to such a height , that they maintain no body is oblig'd to love God , which overturns b the first and the greatest Commandment , and is repugnant to nature itself ; which carries in it this obligation of loving a God , of whom it holds its being , and all things . Do you not think , Sir , that this Doctrine is of Antichrist , since it contradicts the Doctrine of Jesus Christ , and the Commandment which God gave to man from the beginning of the world , and in all times , and all ages ? Nevertheless , they preach this publickly , with many other abominations ; and many believe that these are truths , because they are advanc'd by learned persons , and such as are plac'd in Ecclesiastical Authority and Dignities , who ought to be the true Members of the holy Church . Pardon me , Sir , that I digress from the answer , which I should have made to your demand . It is because a sensible regret transports me , and makes me exceed , when I think upon the reasons , why there are no more true Christians . The Third Conference . The Means by which Christianity began to decay from the Time of the Apostles , and has continu'd so to do to such a degree , that at present there are no true Christians upon Earth , viz. 1. The Admission of false Brethren . 2. Appropriation . 3. Debates . 4. Partialities . 5. Men of Learning . 6. Disputes . 7. The Victory of the Devil . I Reply'd to her ; That she could not offend me in this : On the contrary , I was very curious to understand more clearly , the causes and reasons , why there were no longer any true Christians on Earth . She said : Sir , let us sit down here , I will give you a particular account of the original , progress , and end of this calamity . Assoon as the first Christians began to grow remiss , the Devil , like a strange Shepherd , slipt into the Sheep told of J. Christ , where he led astray many of his Sheep , who by little and little forsook their true Shepherd , turning away from Righteousness and Truth to follow Iniquity and Lies . The Evangelical Poverty is contemn'd by them ; sufferings are become insupportable to them ; humility is disdain'd . In fine , they would no longer hear the voice of their lawful Shepherd , whose word serv'd for the nourishment of their souls ; from that time Antichrist began his Reign , and has ever since augmented his Power . He could not endure , that Jesus Christ had brought the word unto men , by following of which , they might be to all Eternity in the Glory of the blessed , from which he had been chac'd and banisht for all Eternity . Therefore he endeavours to make war against this word , that he might efface it out of the memory of men , and might thereby hinder their coming to the Kingdom of Heaven . He did not tempt them by evil deeds , or by wicked actions , but by tricks and slights , covering his malice under the cloak of piety and reason . First , he incites the wicked , his Adherents , to list themselves into the Christian Life , c that Tares might be sown among the good grain . He thrusts in d many false brethren among the true , that he might by them do his work covertly , and under a pretext of piety ; for otherwise he would not have been able to gain any thing upon the hearts of those first Christians , who being fill'd with the holy Spirit , and burning with the fire of the Love of God , he could not have catcht them with evil things , or such as had an appearance of evil . He multiples therefore first the number of Christians so exceedingly , that every one judg'd , it was impossible to live any more in common . He moves by humane reason , the hearts of the most perfect to yield to a separation , and to consent that every one should possess his own particular wealth , without forgetting in the mean time Charity , which every one should preserve in his heart , to supply the necessities of their brethren . Thus this old Serpent has always colour'd his inventions with piety and reasons . But no sooner did every one begin to have thine and mine , than the brother is forgotten e , and instead of bringing their portion in common , each one began to cheat , as to his own particular ; from hence came an exclusion , and exception of persons ; and instead of inviting to their table the poor , f as J. Christ had taught , that they might have their reward in Heaven ; they invited their friends , and those who had the conveniency to invite them again . By which Charity was greatly diminisht , and Avarice began to gain upon their hearts , every one seeking their own interest . Assoon as the Devil had this door open , whereby to enter into the Church of J. Christ , he began to stir up therein debates g and dissentions , which were contrary unto the peace which J. Christ had always taught , saying , h I give you my peace , my peace I leave you ; and elsewhere , i Love one another : by this shall it be known that you are my Disciples . The Devil also stifled these Doctrines from the beginning ; for one said , l I am of Paul , and another , I am of Apollo ; thus vices encreas'd , and Charity was lessen'd . Behold from what time began no longer true Christians to be found ; in process of time yet less : and in the end , which is now , there are none . This would be too long to deduce to you in particular . You may , Sir , conceive the rest sufficiently . I told her ; That my conception could not reach so far ; that she must declare to me the whole : so much the rather that she had promis'd to do it . That it was neither good nor honest to be wanting to her promise , since I would willingly hear it ; and the affair did require it . That the Glory of God , and my own particular salvation was concern'd in it . She said : Seeing it is so , Sir , I will proceed ; but be not you weary if the discourse be long : Many things cannot be said in a little time . Be you as attentive to hear , as I shall be to declare it . These are excellent Truths , which will open your understanding , and that of all persons capable of reason . When therefore those first Christians became thus remiss , and the Devil had made a breach upon the hearts of the most part , to oppose the Doctrine of J. Christ , some of those who were not yet altogether perverted , set themselves to make some reformation in the Church , lest it should become more corrupt , for many errors and Sects had crept into it , every one desiring to believe and practice after his own mode . This gave beginning to all sorts of Heresies : for as long as the union of true Christians did last , m all were but one heart , and one will in J. Christ ; living all under the Gospel simplicity . But when once they assembled learned Men , and introduc'd Schools , there was nothing to be seen but disputes and controversies . The Sciences have brought in so many questions little necessary to Salvation , that it had been more desirable they had never been introduc'd : for instead of putting an end to errors , they have rather raised new ones . How many Heresies have proceeded from the learned of the Church ? a Calvin , a Luther in our time , and so many others before . Truly , Sir , in thinking to reform the Church by the learned , they have rather deformed it ; the doctrine of Jesus requiring rather humility of heart , than great Philosophy : for the simplicity of the Gospel has in it more true wisdom n , than all the Doctors of the world can acquire in all the Schools of the Universities . The Learning of Men has stifled the Wisdom of the holy Spirit ; and since they have chosen the learned unto the Helm of the Church , they have thrust the Saints from it : seeing none have since that been admitted into the Government and Authority of the Church but the great men and the learned : the little ones o to whom Jesus Christ says , he gives his Grace , have been rejected and render'd useless . Hereby in process of time there have been so few true Christians , the number of which has always diminisht , according as the learning of men has multiplied . For if those learned men had observ'd and taught the Doctrine of the Gospel simply as it is set down , as the Apostles did , the Church had continu'd in the flower of its youth ; but since they would needs polish and varnish it with humane doctrines , they have quite disfigur'd it . It s beautiful countenance had no need of ornament . Nothing can amend the work of God , but may indeed spoil it , as they have done by so many various and unprofitable questions , as concerning Grace , Free-will , the immaculate Conception of the Virgin , and so many other things little necessary to our Salvation , with so many new ways and devotions to be sav'd ; so many cases about sins , so many circumstances concerning vertues , which serve rather to hinder than advance them . It were better to study not to sin , than to know its degrees . It is far better to walk suitably to the Grace of God , than to study to know how he gives it to us ; and to have vertue and devotion , than to learn so many means to attain to it . There is no doubt but all these buildings made with mens hands have shaken the Edifice of the Church of Christ , which the Spirit of God had built by the ministery of the same J. Christ . Men , who are wholly ignorant , would needs correct and reform the work of God , which was so perfect and accomplisht ; by which they have ruin'd themselves , and all like unto them . I entreated , that she would explain her mind a little more at length concerning this question , and tell me in order , if it was not expedient to oppose the errors which had crept in amidst the holy doctrine of Jesus Christ ? If it was not needful to call the learned , that they might overcome by reasons and arguments those false brethren , who set themselves directly to oppose that doctrine , to the end they might stifle and blast it , even in its Cradle ? She answers : Truly , Sir , it had been much better to have oppos'd those errors by despising them , than by disputing against them ; because these disputes have taught many the errors which they would have been ignorant of , who might have continu'd in their evangelical simplicity ; whereas these disputes have made many grow remiss by the same errors , which being spread have captivated weak minds . It had been far better to have rejected and cut off those erroneous persons , than to maintain their opinion by disputes . There was no need to fear , that the Doctrine of Jesus Christ would have been sunk by all the errors that could be rais'd up against it , seeing its Author has promisd p that it shall never perish , however it be oppos'd and attack'd ; which we see by experience ▪ For tho the Devil and his Adherents , have always endeavour'd to obscure and defile this holy Doctrine , yet it has continu'd in writing pure and entire in our hands to this day , and will continue so even to the end of the world . This is the greatest miracle that God has done upon earth , after men have invented so many glosses and opinions to contradict it , and the life and manners even of those , who are call'd the People of God , are so different from this Doctrine , that yet notwithstanding it subsists in its integrity , in the hands and power of those who raze out , and efface it by their manners and actions . If it were not upheld by miracles , how often would it have been stifled by the wisdom of the learned , who ( if it were in their power ) would never suffer a Doctrine which so directly reproves their lives and manners . In which God shews his almighty power , that all men who shall be born upon the earth , may have their recourse to this fountain of living water , which is the Doctrine of Jesus Christ , and that no body may pretend ignorance , under pretext that there are different , or new doctrines and errors ; for he who has a desire to search , has also the means to find the real truth , written in the holy Gospel , or the rest of the holy Scriptures . It was not therefore necessary to maintain it by so many disputes , which Jesus Christ never q taught us , either by word , or by deed . Men could not destroy that which God would build . It had been more expedient to strengthen and comfort the faithful , than to dispute against the erroneous who were raised up only by the Devil : they would have perished of themselves ; for all that is nor built by God , shall be destroyed . A small number of faithful Believers were far better than so great a multitude of Christians in appearance , who do nothing but debate and dispute without possessing true living faith . The rotten members corrupt those which are yet sound . The r Devil is never sooner overcome , than by despising him , for then he knows not how to take hold of the good ; but disputes and debates furnish him with diverse weapons to attack and overcome them s . The Fourth Conference . Of the qualities and ways of acting which ought to have been in the Guides of the Church , to maintain it in its good estate against all Enemies ; and that they might not make way for the Spirit of Anti-christ , as they have done . I Admired all this so powerful discourse , desiring always to hear more . I ask'd her how she conceiv'd , that the Saints were thrust from the Government of the Church , when the learned undertook it ; since many learned and great Doctors have been canoniz'd Saints , and held for such . She said : Sir , it is very rare to find a learned Saint , or at least one who becomes holy by learning ; for all humane wisdom is foolishness before God. All the Saints are certainly wise , but few learned men are Saints : I do not mean , that there have not been some Saints who were engag'd in the Government of the Church , as St. Ambrose , St. Augustin , and others : but I cannot believe that a body is sound , when it hath the Leprosy in any of its members t . The whole body of the Church was sound , when to be an Apostle , or Minister of the Church , 't was only requir'd to embrace an evangelical life ; for all the rotten members were cut off from it , or corrected , or indeed they withdrew of themselves , not being able to endure so great a sanctity , that reprov'd them in all their manners . St. Paul u forbids Christians so much as to eat with sinners ; behold how he cuts off the rotten members : and elsewhere it is said , x If thy brother will not believe the Church , let him be unto thee as a Heathen . In many places of Scripture you will find this rejection . St. Peter y makes Ananias and Saphira fall dead at his feet for their lying . St. Paul z delivers over to the Devil the Corinthian ; besides so many others , who have been chastized for not having continu'd faithful observers of the Law of the Gospel . Others have withdrawn of themselves , as Judas a to go and hang himself : and a great many others who withdrawing themselves , gave occasion to Jesus Christ to ask the other Disciples , b If they would go also ? to which they reply'd ; and whither shall we go Lord ? thou hast the words of eternal life . These three means were capable of upholding the holy Church in its Integrity and Holiness , as Jesus Christ had establisht it ; and did himself observe these rules , that is , that the erroneous should be rejected and despis'd , or else corrected for their errors ; or otherwise permitted to go out , and withdraw themselves : but these new Doctors have found out , as a more perfect mean for the upholding of the Church , to admit only the wise and learned to the government of it , that the erroneous might be oppos'd , and overcome by disputes . Is the invention and wise foresight of these men , more perfect than the ordinance and doing of God ? Can that eternal wisdom be ignorant , that Learning was necessary for the government of his Church ? Was it necessary that men should change , reform , or perfect what Jesus Christ had establisht , to wit , that the government of his Church should appertain to those , who have given evidence of the love they bear him ? for this cause he puts the question to St. Peter thrice c , to know if he lov'd him , before he made him head of his Church . On the contrary , men are more inquisitive to know , if any Minister of the Church be great and learned , than if he love God. This is a renversement of spirit which has seiz'd upon men , since they would needs be govern'd by the wise of the world , and they have despis'd the holy simplicity of the Gospel . This mischief could not be brought in by humane frailty ; it must needs proceed from the malice of the Devil . Man indeed thro frailty , might backslide , and follow Jesus Christ at a little farther distance than he had taught him ; but could not arrive to such an excess of wickedness , as directly to oppose , and despise his doctrine and practice . This must needs come from that spirit of error , who from the beginning entred into the the Church , to oppose Christ , and is therefore justly called ANTICHRIST . He has so cunningly masqu'd and disguis'd his errors with piety and reason , that they have been follow'd , notwithstanding there have been at diverse times holy persons in the government of the Church . The Fifth Conference . Of Antichrist ; and how he rules every where in Spirit . I Begg'd she would tell me , whom , she understood to be Antichrist ; and how he could introduce himself into the Church in its beginning , since it appears from the holy Scriptures , that he is to come only towards the end of the world , and is called , the man of sin , the son of perdition , d and is not to reign but three years and a half . She said : I perceive , Sir , that you take for Antichrist a humane body , which is to be born by the operation of the Devil . I believe , that this will fall out at the end of the world , yea that he is already born : but I make very small reckoning of this visible and bodily Antichrist , because he can seduce none , but those who desire to be so . He shall be known for a wicked one , because he will deal harshly with those who yield obedience to him ; which will occasion Martyrs , and make many good men to be sav'd , by the resistance they will make against him . These evils are not terrible but to the faint-hearted , who are not train'd up to sufferings : but I reckon this invisible and spiritual Antichrist , of whom I have spoken to you , to be far more pernicious ; because he seduceth the well-meaning , under the appearance of a false good ; this is much more to be fear'd . The evil which is manifest , is easie to be avoided by those who hate it ; but the evil which is cover'd with piety and holiness , is insensibly follow'd by those who are good , and love piety , who would never follow Antichrist discover'd , nor the evil which they knew to be such . I told her ; that I had never heard of this spiritual Antichrist ; that I would willingly know who he is , and what difference there is between him who is to come in the flesh , towards the end of the world , and him who crept into the Church from its beginning . She answer'd : Sir , this Antichrist is the Devil , who from the creation of the world made war against men , that he might make them forsake God , and their own Salvation ; for these ends he made Eve and Adam fall into sin , he tempted Cain to kill his brother Abel , and is the Author of all the other evils and sins which have since come upon the earth . This Devil has always led men to do evil ; from this he is call'd e the Old Serpent , because he has shed his infernal venom upon the earth from the beginning of the world . But since he knew that God so lov'd the world , that he has sent his Son to instruct and save it , he has redoubled his rage against men , and by new subtilties has endeavour'd to hinder their Salvation , that with himself he might draw them into his own miserable wretched Condemnation . But perceiving , that the word of God was sent to them from heaven , not by voices , thunders , or burning bushes , but by a sensible and visible body , which the same God had taken for this end , that he might teach them palpably by an Organ , like to their humane nature : the Devil perceiving , that he could not any longer have such hold of men , because of the vertue of that word which was able to create the universe , he deviseth to appear like the Son of God ; and after the manner of apes endeavour to imitate his actions , covering himself with Sheeps skins , tho he be the true ravenous Wolf. He slipt from the very beginning into the Church which Jesus Christ was going to build , that he might oppose and contradict his word under pious pretexts , and covered his malice with hypocrisie , that he might the better contradict and oppose the doctrine of Jesus Christ ; and from thence he has truly born the name of Antichrist , and there never will be any other Antichrist , but this same Devil , who was formerly call'd the Old Serpent . There is no distinction between him , who slipt into the Church in its beginning , and him who shall be incarnated towards the end of the world : for it is always the same Devil , who only takes different methods , that he may the better decoy men , according to the various occurrences of time . He began his Reign from the birth of the Holy Church , and has always gradually advanc'd it , by continuing still to oppose the Doctrine of Jesus Christ , till he has effac'd it out of the memory , almost of all men , which we may perceive in this age , wherein the Doctrine of Jesus Christ is no more in use , than if it had never been brought into the world , which makes me believe , that he is now born ▪ since he has full dominion over the hearts of men , who instead of persevering in the Doctrine of the Apostles , have insensibly follow'd the Doctrine of this Devil , and of Christians , are become Antichristians : for who does not see at present , that Wars , Discords , and Dissentions , reign among Christians , instead of the Peace f which Jesus Christ establish'd ? It may indeed be said that there is not any longer one stone left upon another of the true Temple : that is to say , that there are not any longer two Christian Souls united in the same heart and the same will in Jesus Christ : and instead of that g Communion of Goods , which Jesus Christ brought into his Church , there is nothing to be seen in it but self-interest , and self-seeking , without any care for our Neighbour . As for the h Mutual Charity of loving our Neighbour as our selves , it is so despised , that he who should put it in practice would be scoff'd at by all Christians ; much more he who should choose i the last place , or who should take less l when he might have more : To m give to him who would take from us , or indeed n to hold up the cheek to receive a blow , would be reckon'd a great folly among the Christians of this age , who will scarce suffer an offensive word without resenting it , or avenging themselves . Who is there o that takes up the Cross to follow Jesus Christ , since every one avoids sufferings as much as he can , and instead of the Cross takes all Contentments agreeable to his senses , as far as they are lawful and permitted ? And so of all the rest of the Doctrines of Jesus Christ , no body studies to put them in practice ; on the contrary , every one resists them , and does the quite contrary , without considering , that all that is against Christ is certainly Antichrist . And as it is not necessary for Salvation , that all Christians should see the carnal body of Jesus Christ , to render them his true Disciples it is enough that they know and follow his Doctrine ; even so to be the followers of the Devil it is not necessary that they see this Antichrist in the flesh ; it is enough that they follow his doctrine , which is much more hurtful to Souls , than that incarnate Devil can be unto Bodies : therefore the furious is not so much to be dreaded , as the crafty and concealed ; he can but wound or kill the Body by his fury , but this wounds and kills Souls by cheats and delusions . I could not but acknowledge such clear and evident truths , neither had I more than one doubt to propose about them , viz. whether this Antichrist in the flesh was already born ; which being supposed , how he could make any suffer Martyrdom , and occasion the salvation of many of those who should resist him , seeing she believed that all Christians were at present become Antichristian ; so that they could not be disposed for Martyrdom , nor for resisting of him , whom they loved and followed ? She said , Sir , I cannot doubt that this Antichrist in the flesh is born already , for the wickedness of the world is risen to the highest degree that it can come to , and the Devil has gain'd an inward dominion over the hearts of all men : not that wickedness is manifestly at the highest degree in the judgment of men , for it will appear more clearly when they shall commit all sort of sins publickly , without being afraid of any ; the evil will seem then greater , but it will be less in the sight of God , for it will then be no more accompanied and disguised with Hypocrisie , as it is at present : The Devil having gain'd the hearts of ill men , will remain no longer conceal'd . He is desirous to reign publickly and openly assoon as he can for his greater Glory . As long as there were here and there some good Souls , he kept himself hid , to the end he might gain them : but at present he can so well disguise his malice , that all serve him , the wicked with good will as his hired Servants , and the good serve him by constraint as his Slaves . From hence I infer , that the time of his Reign is come , and that he will appear very shortly visibly in the flesh . And to satisfy the second doubt proposed , viz. how there shall be Martyrs of Jesus Christ , and of those who shall obtain Salvation by the Perfecutions of this discover'd Antichrist ; this shall be an effect of the last Mercy of God , who will yet once send his light into the world ▪ according to his promise , p That the light shall arise in darkness , and that the darkness shall be as noon day . That is to say , that in this time of darkness , in which we live at present , wherein the Truth is not any longer discern'd from Lies , Faithfulness from Deceit , nor Righteousness from Iniquity , that God will make his Light to arise in this Darkness , and that these who shall receive it shall open their eyes , and see the blindness of their understanding , and reject the spirit of errour into which they were fallen thro the false perswasions of this invisible Antichrist , and shall embrace the spirit of truth , which is the Doctrine of Jesus Christ ; and by this means dispose themselves to Martyrdom , and to saving sufferings in the Quarrel of Jesus Christ : for many are now detain'd the Slaves of the Devil thro ignorance and inadvertency , believing even that they follow Jesus Christ , when they follow this strange Shepherd thro his delusions . I thought it impossible to believe , that the Devil had dominion over the hearts of all men , because I knew many who make profession of being good men , who in effect are observ'd to addict themselves to pious and religious works , exercising themselves in both publick and private Devotions , employing themselves according to their Callings in succouring their Neighbour , and owning the quarrel of good men , in making peace and agreement between those who have quarrels and debates . She said ; Sir , it is by these works which seem good and pious , that the Devil deceives the good , and renders them his Slaves , making them to do his ▪ will without their perceiving it . It is for this reason our times may well be called dangerous , because the darkness is so thick as that good is not any longer discern'd from evil . Those are esteem'd good men who do often frequent the Churches and Sacraments , and are present at the publick Solemnities ; and they who do so , believe themselves to be good men , and to live well ▪ but believe me , Sir , if this be not done in the true Spirit of Christianity , these are all but amusements : for the life of a Christian is an q inward and spiritual Life , consisting in the LOVE and Respect we owe to God , and CHARITY to our Neighbour for God. This Love is an inward Passion of our Soul which is known to none but God himself , as also this Charity for our Neighbour . These inward passions are sometimes discover'd outwardly , by external operations , as to suffer willingly for him whom we love , to be subject in all things to his will , to honour him with all our power ; by these solid vertues it is discover'd if we be good men , not by making a profession of being so : for this profession of being good proceeds often from a presumption of our Salvation , which is a sin against the Holy Ghost . A sinner who knows his sin , is often a better man than this presumptuous person . The Sixth Conference . How the outward worship of God , and the outward works of Charity towards our Neighbour , are corrupted by the Devil : And from whence this Power proceeds . I Desir'd to be satisfy'd concerning all these points of good works which I had observ'd to be yet in use among those who profess to be good men , to see whither the Devil would produce such operations in his Adherents . I ask'd her first , If it was not a good work to go often to the Church , or to its Solemnities ? She answer'd : It is very good to go to Church to hear the Word of God , since Jesus Christ himself went thither to teach it ; for there is distributed ( or at least ought to be ) that word which gives food or nourishment to the souls of the faithful . But I pray you , Sir , says she , reflect a little seriously with me on the way of going to Church , and of teaching the Word of God there which is now observ'd , and see if you will not be oblig'd to confess , that by what is now done in Churches , the Devil receives much more honour than God : therefore he incites his Adherents to go thither often , and the Ministers to perform the Solemnities there frequently . They go to Church out of custom , and being there , they behave themselves even as they do in profane places . The Solemnities there are so vain , that they serve rather to satisfie the senses than to move devotion . Among a thousand persons who follow Processions , you will scarce find one who has his heart lifted up to God! Sermons are made more out of vanity , and heard more out of curiosity , than to profit by them . Behold the Theater of the World at present , judge now , whither all these things can pass for good works in the sight of God , and if the Devil has not ground to excite them to these actions , from whence he derives so much his advantages . When once he could perswade men , that a Christian Life consists in outward actions , he perverted all the good ; so that they do rather follow him than Jesus Christ , because these visible and outward things make a stronger impression on the natural senses , than those spiritual things which Jesus Christ has taught and commanded us . I felt in my soul that this was true ; but desiring to learn more , I said to her ; that for those who apply themselves to their Neighbours , as to visit the poor and the sick , to own the quarrel of the good , to quiet and appease strife and contentions ; that these works could not come from the suggestion of the Devil . She reply'd : All these things are good , if they were done in the spirit of Charity , and purely for the Love of God ; but that this was so rare , that she had not as yet found so much as one person in the world , who perform'd these works purely for God : That there was thro all a mixture either of vain-glory , or of self-satisfaction , or of respect to the creatures , whereby the Devil could lay hold on them , and draw his advantages from them , tho the things were good in themselves ▪ That he might indeed incite them to visit the poor and the sick , out of some natural satisfaction ; and also to assist the good , and to pacify quarrels and contentions ; all this may be by the inducement of the Devil : who seeing a person desirous to please God , he will endeavour to divert him by good external actions , which he will cause him to multiply in such sort , as that they shall leave him neither leisure , nor rest , and recollection to think on the inward life which a true Christian ought to put in practice . The Devil will have profit enough by diverting thus a soul from its own Salvation , in permitting them to do good to others as to the body or temporal things , which usually bring no glory to God , but serve for humane conveniencies ; and thus he gains all the good , who not being aware of all his artifices , suffer themselves to be led by this Enemy at his pleasure , ( without knowing him ) under the colour of a seeming good ; for otherwise he could not deceive them , nor gain them to himself ; as he has done all the world . I trembled to hear such severe discourse ; which nevertheless seem'd to me to be true , for my understanding was open'd by her words . I took the boldness to ask her , how it was possible that God should give so much power to the Devil ; and how his Goodness could permit the good to be thus seduc'd and deceiv'd by this Enemy . She resolutely said : Sir , it is not God who gives this power to the Devil , but our sins themselves make him so powerful . The Devil is as a chain'd Dog , who can go no farther than we lengthen the chain to him , and r cannot bite us if we do not approach him . s God has given us power over the Devil , and has not given the Devil power over us ; for he can never do an evil thing , and it would be a great evil , if he had given the Devil power to hurt men . He will permit him indeed ( that we may be tried and purg'd ) to tempt and wound our body ; but he can never take hold of our soul without our consent . 'T is very ill done to utter this Calumny of God , that he permits the Devil to hinder our Salvation . This is for want of light ; for the Devil cannot seduce us if we continue faithful to God. We are his Children , and the Devil is his Enemy : if he has seduc'd all Christians , as I was saying , it is thro their fault . They are not ignorant that these changes and innovations cannot come from God , who never changes ; and tho these deceits of the Devil are done under a pretext of good , yet they may abundantly see , that they are not conformable to what Jesus Christ has taught us . It is therefore our own fault , when the Devil deceives us , since we do not persevere in the Doctrine of Jesus Christ , which is always to be found , if we had a sincere desire to search after it . Does God act against his goodness when he permits us to fall into the error which we will needs follow ? it would be rather against his Justice if he should hinder us from it , after that he has given us a free will , and a free choice . The Seventh Conference . That God has not forsaken men , but men have forsaken God , and resisted his grace , which he distributes impartially . I Said to her ▪ Since our Darkness is so great , it is plain that God has forsaken us . She reply'd : Hold , Sir , God never forsakes any , but he suffers u us to forsake him , when such is our will. If we are fallen into so great darkness , it is our own fault only ; because we have left Jesus Christ , who is x the true Light of the World. The farther we are estrang'd from him , our darkness is still the greater . We have loved y darkness more than light : by this means we have forsaken God to follow the Devil ▪ under whose slavery we groan at present of our own choice and will. For could God have done more than he has done to save us ? could he have instructed us more plainly ? there must have been something above God to do more for us , seeing that he is not content to send us his Servants and holy Prophets to enlighten us , but he is come himself to teach us in particular , what we ought to do and avoid , how we ought to speak , walk , sit , and perform all the rest of our actions so familiarly , that no Christian can be ignorant how to work out their Salvation ; and if they have abandon'd all these benefits of their Lord , to follow the spirit of error ▪ it is no wonder that they are fallen into darkness , and the power of their Enemy ; for which they ought to blame themselves , and smite the breast with regret and penitence , if peradventure they may obtain pardon for so great an ingratitude , instead of making God the Author of our misery , and saying blasphemously , that God has abandon'd them , of which you also doubt . I told her ; that I should be sorry to blaspheme against God , or suspect that he might do evil ; but that it is usual , when we see any fall into the Extremity of sin , to say , that he is forsaken of God. To which she reply'd : This is very ill said , Sir. It is an ill explain'd phrase , for God z never forsakes the work of his own hands : we appertain to him in all respects , because he created us , he maintains us , and we have no good thing but what we have receiv'd from him ; and if he forsook us , we should fall into the Nothing from whence he has taken us . A Father , or a Mother , who have debauch'd Children , cannot forsake them , nor hinder them from being theirs : but they may let them wander after their own wills , when they will not follow the instructions of their Father , nor yield obedience to him . They cease not notwithstanding to be their Children , which would appear evidently , if they should repent of their debauchery , and return to a submission to their Father . They would then see , how much their true Father loves them ; a which appears in the Parable of the Prodigal Son. God is infinitely more good b than those evil natural Fathers : How then could he forsake his Children whom he has so much lov'd ? People deceive themselves in many things , Sir , concerning the works of God. I know not how he suffers so long the reproaches and blasphemies which men utter against him every moment . They say sometimes , God chastiseth me ; and if we examine it narrowly , they are our sins which are the tormenters of our soul and of our body . A wicked man will say , I have not receiv'd grace from God to do well : and if he would search narrowly his Conscience , he will find , that he has resisted and oppos'd grace d . Some say , My grace is not strong enough to make me abstain from sin ; and another will say , If God would give me his grace I should be holy . All this is spoken , to lay the blame on God of our sins and miseries , and to excuse our selves ; and thus to make God pass for unjust , and a partial respecter of those to whom he gives his grace ; and also cruel in denying it to whom he pleases . Thus they look upon God as a person subject to diverse passions of love and hatred , of good or ill will. Truly , Sir , I bewail so great a blindness among men . How can they make a right judgment of their own concupiscence , or of their Neighbour , when they make such unjust ones of God himself ? and notwithstanding think they judge rightly , because the learned judge so ; yea they would even think they sinned , or did evil , in believing the contrary ; because this invisible Antichrist has instill'd these sentiments into the mind of the learned , that they may never attain to the knowledge of the Righteousness , Goodness , and Mercy of God ; and that they may amuse e themselves , in disputing about questions which are not necessary to our Salvation , but serve rather to offend him , making our selves Judges of his works , debating about his designs . This is one of the reasons for which I blame all those studies in the Church of God , being perswaded that they have brought many errors into it , and wishing always that it had continu'd f in the Gospel simplicity , as in the times of the Apostles , and Disciples of Jesus Christ . The Eighth Conference . Of the Grace of Ged , how it is given us ; and of the Difficulty of Conversion . HAving observ'd , that she spoke of the matters of Grace , concerning which there had arisen so many Controversies in the Church , of which she had hinted something already in the former Conferences : I ask'd her what she believ'd concerning Grace ; and if the opinion of St. Augustin and his Suecessors , was not better in holding , that all Grace comes from , and depends upon God alone ; than the opinion of some others , who hold , that Man may have Grace as often as he desires it ? To which she reply'd : I fear , Sir , I shall not say the things wnich are most agreeable to you , for it seems to me you have some interest in this dispute . But since I have promis'd to answer all your questions , I shall do it truly and in simplicity , according to my measure of light , without respect of persons , confiding in your goodness , that you will pardon the freedom which I must use in this discourse . As to the first Question , Whether the opinion of St. Augustin and his Followers , is better than that of his Adversaries in this matter ? I hold ( comparing the one with the other ) that that of St. Augustin is the better , or to speak more properly , the less dangerous , because the design of it seems to be , to perswade us , that all grace comes immediately from God , that we may presume nothing of our selves ; whereas the contrary opinion rather incites man to attribute grace to himself , as if it depended on his own will , which would not excite in us so much humility as the first perswasion , which for this reason is less dangerous . But I believe the minds of neither of these Doctors were sufficiently purifyd to perceive clearly the truth of this question ; and that their Understandings were not free of the Ideas of their acquired Learning for receiving of this Light of Grace , which is not receiv'd but by the same Grace , which is obseured when our own sense is in the least mixt with it . It is necessary g that all the faculties of our soul should be still that we may receive the pure light of the holy Spirit . And to answer , as to what I believe concerning Grace ; I will tell you , Sir , it comes immediately from God h , without any merit or co-operation of ours ; for we cannot merit nor co-operate before we have a being . Nothing is not capable of being able to desire or co-operate with Grace : It must needs be given us thro the sole mercy of God , as it was in creating us , and drawing us out of Nothing . It was his will and pleasure to create us after his own Image and Likeness , and to make us Deities depending upon him , that i he might take his delight with us . The Center l of our Soul being the place of his Residence . He has adorned m us with all the Graces that might make us love him ; and whereas Love cannot be perfect and accomplisht , unless the beloved give their free consent to the Lover ; therefore he n created us altogether free to consent to that Love , for he would not have our consent thro o force nor out of necessity , but thro a pure desire of good will on his side . Therefore he created us a kind of creatures wholly free , and gave us all the graces p requisite for his Love ; and this out of his sole goodness and mercy , without any co-operation of ours . But instead of applying so many graces so freely bestow'd upon us , to love him , we have made use of them to offend him . Nevertheless , this was not capable of making God change the Love which he bare to his creatures , or to take from them the Graces which he had already bestow'd upon them . He continues unchangeable in his benefits , and could not repent q of having adorn'd man with so many Graces ▪ which he continues to give , even after his sin . Seeing they were not bestow'd on him for his merits , neither are they taken away from him for his demerits ; for God has no need of man : r if he be righteous or wicked ▪ it is for himself : but God respecting always himself , imparts still the influences of grace to the wicked s , as the Sun sends his Beams on the Dunghil , as well as on the Diamond : these different objects not being able to alter or change him . Even so man receives always grace from God on his part , t but it is not always operative because of the hinderances which sin raises against it ; for if God did not continually give his grace to man he could not subsist . We see by experience , that the wicked has all things necessary for his life , as well as the righteous , tho the one employs them to bless God , and the other to curse him . The Sun shines upon the wicked , as well as upon the good , without exception of persons . The grace of God is given to every one , tho they use it differently . Nevertheless , we cannot attribute to God , the u want of his grace , but to our own wickedness , which opposes it . Grace x therefore comes immediately from God , and nothing comes from man but sin only , which y hinders the operation of this grace , and renders him unable to co-operate with it , not being able to enjoy grace and sin both together . I ask'd her : If sinners might recover Grace as oft as they pleas'd ; and if there needed nothing but their will to forsake their sins . She said : No , Sir , Grace is not in their power , and they cannot recover it z according to their pleasure . It is called GRACE , because it is a thing freely given : it is not a debt or obligation , which may be constrain'd , for it comes of the sole mercy of God , and not of our desires , or merits . Neither does it depend upon the will a of a sinner to leave his sin . He may indeed fall into it of himself , but he cannot rise again without the grace of God : But b this grace will never be deny'd him , if he ask it in humility of heart . If we see sinners obstinate and impenitent , it is because they do not pray earnestly enough to obtain grace ; for God is so good , that assoon as the sinner c is truly penitent , he pardons him . All the difficulty the sinner has to leave off his sin , proceeds from sin itself , which d blinds the soul , that it cannot perceive the terror of sin , and the danger in which it has plunged him . It has also in it so many chains and bonds e with which it holds all his passions chain'd in such captivity , that it seems to the soul impossible to leave off and forsake it ; so that we hear sometimes sinners say , It is impossible for me to forsake my sin . Not that God is the Author of this impossibility ; for f he wills not the death of a sinner , but that he should turn and live . It is only the bondage into which sin reduces the soul that is under its dominion . It must do g violence to its self to break its bonds , and avoid the occasions of sin : by so doing , it will recover the grace of God , which is not drawn by force , but falls of it self into the soul assoon as sin is gone out thence . For God is always ready at the door h to open to him that will knock . The Ninth Conference . What the Church is : and of its Corruption . I Said to her : Since the mercy of God is so great , how did you declare to me heretofore , that you despaired of the Salvation of almost all the world ? She said : It is true , Sir , I am yet of the same opinion , and I cannot see how one soul can enter into Paradice , after the manner they live at present . I see that its gate is shut , and that no body enters in any longer by it , for Jesus Christ says i that he is the way ; and I do not perceive any body that goes or walks in him , or even that seeks him . Since learned men have taught another way of Salvation than he , every one l follows them , thinking they do well in believing them , because they make themselves be called the Church , which if it were true , they could not teach otherwise than Jesus Christ has done , since he and his Church m are the same thing . As Jesus Christ is no other but the Word of God , even so the Church is no other but the same n Word : It was sent from Heaven o covered and wrapt up in the humane body , which is called Jesus Christ , which God form'd for these ends , that he might convey this word , which is his Spouse , into the bodies of all Christians , and that all might be p but one with Jesus Christ , as he is one with his Father . There is nothing but this word q that can make the Church , which is not tied to the City of Rome , or that of Jerusalem , but only to souls which possess this Doctrine . These only are the Church . Neither office , nor habit , nor dignity , make the Church , but the doctrine of Jesus Christ only r ; out of which there can be no Salvation : for it is the only one , sent from God , and will abide always without any change or mutation s . Let all the men of the world study to invent as many reasons , means , and controversies as they will , they can never change or alter the Doctrine of Jesus t Christ , it will always be such , as it was in the beginning , and shall be even to the end , without any change or mutation whatsoever . It is an error to believe , and damnation to follow any other thing , how good and holy soever it doth appear . I said to her ; That it was true there was no Salvation out of the Doctrine of Jesus Christ , but there were yet many souls in the world who would follow it , and that those who would contradict it are call'd Hereticks , and are cut off from the Church ; but for the Pope , the Cardinals , Bishops , Pastors , all the rest of the Clergy of the Roman Church , they believed that they had the Doctrine of Jesus Christ , and consequently the Keys of Paradice , and the Way of Salvation . She said : There is yet some light in your Soul , Sir , since you know that there is no Salvation out of the Doctrine of Jesus Christ : but to say , that there are yet in the world Souls , who desire to follow it , I have experienc'd the contrary , having travell'd in diverse Countries , and as it were by the permission of God , I have been acquainted with different persons , who were esteem'd holy and vertuous , but I never observ'd any who follow'd truly the Doctrine of Jesus Christ . Every one abounded in his own sense , and were wedded to their particular devotions , without an entire dependance on the will of God , or the denial of their own will , u which is the foundation of a Christian Life ; from which the heads of the Roman Church are far removed , since they forbid Christians to read the words of Jesus Christ , which is x the nourishment of Souls . They cannot open Paradice by any other mean , nor promise Salvation to any ( except in words ) but by observance of the Doctrine of Jesus Christ . Mens blindness is so great in this point , that it can no longer be seen where the true Church it at present , because they place faith in words , hope in presumption , and charity in gold and silver : and they make of the Church of God which is spiritual , a Church of wood , of stone ▪ and of mettals , which are material ; and nevertheless , they believe that they are in the way of Salvation , and that they follow the Doctrine of Jesus Christ ! which is the greatest error that ever was in the world ; and therefore I fear there shall be so few Souls at present saved , because few , or none , follow in deed , this Doctrine of Jesus Christ , and there is nothing more true than that without doing this , we cannot be saved , as you also acknowledge . One must have very little judgment , if he do not perceive , that in the Roman Church , the Cardinals , Bishops , Pastors , Monks , and religious persons , and all the Clergy in general , do not live conformably to the Doctrine of Jesus Christ , nor in the primitive spirit of Christianity . y If the Salt have lost its savour , wherewith shall the flesh be salted ? that is the common people cannot be preserved sound , when their Heads and Governours are fallen away and corrupted . z This is the cause and the origine of all the corruption of the world , and that its evil is remediless : when a remedy is poyson'd , it cannot cure the Disease , but rather make it worse , as we see the world is declining daily , yea every moment , to the worse . Those who are cut off from the said Church , and whom they call Hereticks , can never do so great mischief to the true Church , as these persons do who call themselves the Fathers and Doctors of the Church , tho they are fallen away from the Doctrine of Jesus Christ : since no well-meaning persons will follow Hereticks ; they rather have an abhorrence of them : but even well-disposed persons , leaning to the direction of those who are intrusted with the spiritual government of the people , do insensibly commit infinite evils , following the direction of these Doctors , while they do not lead them according to the words of Jesus Christ ; for their own doctrines cannot but poyson the most pious Souls . This is a Leprosy which has infected the whole Church of God , which is transmitted from one to another , so far as that there are no longer any sound members to be found . I bewail only those who desire to follow the truth , for they know not where to find it ; for it is not no longer where it ought to be . He who believes the contrary , is deceiv'd ; and he who says it , deceives others . Jesus Christ is the Truth alone a . The Tenth Conference . Of Remission of Sins : of Confession , and how it is abused . I Ask'd her ; if she did not believe in the Remission of sins ; since she maintained so confidently , that few , or none , will be saved , and that Paradice is shut ? She answer'd : Yes , Sir , I believe in the Remission of sins . In that consists my joy , and my hope . I have even told you before , that assoon as the sinner knocks , God opens to him . He needs but turn to him , to obtain the pardon of his sins , b how great and numerous soever they may have been . It is not for want of mercy in God , that I despair of the Salvation of men , but because they will not be converted , because the most part do not , or will not know their sins . I have more hopes of the conversion of gross sinners , than of persons who make a profession of vertue ; because of the presumption of their Salvation , grounded upon their own Righteousness , they cannot be so readily converted , as a sinner who knows his evil life ; he is more ready to repent of it , than they who believe that they live well , tho it be not true . It is of these that Jesus Christ says , that he c came not to call the righteous but sinners to repentance . So many Souls will be mistaken at death , who think they are certain of their Salvation , whereas they are very far from it , taking false vertue for the true . It is in this that Jesus Christ says , that d he will judge of Righteousness . He cannot judge nor condemn the Righteousness , which is truly such before him ; but he speaks of our Righteousness which is righteous in our judgment , and in that of men . Such Righteousness will be condemn'd of God , because they were not righteous before his piercing eyes , as they appear'd unto the eyes of men , and to our own . Behold why I said that Paradice is shut , because I cannot discern at present , true Righteousness in the vertuous . I ask her : Whether sins were pardon'd by the Sacrament of Pennance , which is the Confession of sins to the Priests . She said : Sir , there are so many abuses committed by this Sacrament , that I believe more sins are committed by it than pardoned ; for people believe , that to obtain the pardon of their sins it is enough that they declare them to the Priest , and upon this perswasion they take little care to amend them : neither also can they have great contrition for a thing which is so easily effac'd , by the small confusion that they have in declaring their sins to the Priest . No body would quit his pleasure , and the contentment which he finds in sin ▪ for so small a trouble as there is in confessing it . Hence it comes , that we see people continue , and even endre●se their sins all their life time : Thus this Confession , which is appointed for their Salvation , serves to procure their Damnation ▪ because so many Confessions without amendment make profuseness of Sactileges , of which they never repent , because they believe they shall obtain life with these very means that occasion their death ▪ and when the soul is about to be separated from the body , they only place the hope of their salvation i● the same Confession , which has wounded the soul with so great a number of mortal wounds . It was a great unhappiness did then befal the world , Sir , when the Church taught , that to live well and to be saved a man must confess often . The Catechisms which they teach the Children of Christians , are stu●t●d with such doctrines ; and in all the Indulgences which the Church bestows , she always ordains Confessions as one of the necessary means for obtaining the said Indulgences . Every body teaches the doing of what is ordain'd by the Church in this case . I would willingly ask , if this be not to teach indirectly , that a man must in frequently , when they teach , that he must confess often , since Confession does always suppose sin ? He cannot confess frequently without sinning frequently ; for they who have not sinn'd , have nothing to confess , nor can they do it frequently without an express commission of sins , that they may have matter of confessing frequently . I believe Confessors have invented these multitudes of Confessions , that thereby they may draw the people to themselves , instead of leading them to Christ . A true Shepherd-takes more pains to cure his Seeep , and does not neglect its Scab , that he may be oblig'd to take it often in his lap , as these strange Shepherds do , who love rather to draw to themselves souls continually laden with sins , than to send them to God by the spirit of true repentance . This is an error which was introduc'd into the Church by the cunning of that pernicious Antichrist , that he might withdraw the souls of sinners from Christ , who calls them , saying , e Come unto me all ye that are heavy laden , and I will give you rest ; and to lead them to men who slatter and keep them in their sins , under a false promise of their Salvation ; for there is none but God only f who can pardon sin ; and men , who pretend to be in Gods stead , and do not observe his word , are Seducers , since his word only can pardon sins . It is true it was transferred to men with the same vertue which it had in the body of Jesus Christ ; but this was only as long as they should continue to persevere faithfully in that word , and no otherwise . The h Apostles did all their works by vertue of this word , and not by their own authority . These Confessors do the quite contrary , remitting sins according to their fancies and will ; and instead of saying to sinners , i go , and sin no more , as Jesus Christ did to the persons whose sins he pardon'd , as to the Paralitick , and to the Woman taken in Adultery ; these Confessors say , come again to Confession , and l we will still absolve you . Jesus Christ says , m If thou hast a quarrel with thy Brother , leave thy Offering , and go be reconcil'd with thy Brother ; and these Confessors with a word send them quickly to the Altar without Reconciliation , Do they not act directly in opposition to Christ ? I said to her , that I had never searcht so deep in this matter , but that I would willingly know , if it be not of Confession that Jesus Christ speaks , when he says , m That which you bind or loose in earth , I will do it also in heaven : and then when St. Peter ask'd , o If he should seven times forgive his brother who had offended him , Jesus Christ answers , not only seven times , but seventy seven times . She reply'd : Sir , take heed ; this light is not from men . I never spoke so openly to any body ; but I see plainly that you will profit by it . To give a solution to your first question , Whether Jesus Christ did not speak touching Confession , all that you shall do on earth , I will do in heaven ? this is certainly as to the remitting and retaining of sins ; but it is not after the manner that men understand it , for God never gave this authority to men in themselves , but to his Church , which is nothing else but his word ; and therefore this authority does reside always where this word resides . Moses , and so many other Prophets , who wrought so many Wonders in the world , perform'd them by vertue of this word , and not by their own authority and power . They went always to God , to know what they ought to do ; and they wrought according to his will , in no ways according to their own : for man has nothing of himself but an impotence instead of power ; but the word of God has power in all places where it resides , even tho it should reside in a wicked soul . Therefore sometimes , even the beasts have wrought miracles . By vertue of this word , the heavens and the earth p do subsist . It has the same vertue to remit and retain sins in the bodies of Confessors , that it had in the natural and humane body of Jesus Christ ; for it is always the same which proceeds from Almighty God. The only difficulty that I find is to know , whether it can still reside in the Confessors at present , who do not follow the rules of this holy doctrine . God has indeed promis'd to pardon sins to penitent sinners ; and these Confessors do pardon them to sinners persevering and continuing in their sins ; so that if it were true that these Confessors could pardon sins according to their own fancy , a man would only need to be in favour with some of them , to be assured of his Salvation . It would be in vain therefore , for Jesus Christ to have suffered and endured so much to ●each us q humility , patience , penitence , and all the rest , if these Confessors with Absolvo can thus forgive us all our sins . Every one might indeed live as he pleas'd , as they do now , without caring much for God , since he might obtain Salvation by the means of a man who would call himself the Saviour and Forgiven of sinners . I think a man must be deprived of all judgment not to discover this deceit , whereas at the same time so many persons live and die in this blindness . This is a grosser darkness than that of Egypt . As to the second point : whether it be in Confession that we must forgive seventy seven times ? That cannot be authoriz'd by this passage ; since we find no where that Jesus Christ did forgive sins more than once to those to whom he pardon'd . And if a sinner were truly penitent , he would be careful not to fall again so often ; but if he be not penitent , he is not capable of obtaining pardon so much as once ; for Absolution does always suppose Contrition , otherwise it would not be available . St. Peter asks , how often he shall pardon his brother who offended him ? but Penitents have not offended their Confessors when they go to Confession : these so numerous pardons respect the indulgence that we owe to our Christian brethren , that we may leave vengeance to God alone , but they do not at all regard sacramental Confession . The Eleventh Conference . Outward Devotions imposed by men are not of true Faith. Of the true Church which cannot err in what it imposeth . The Doctrines of Jesus Christ , and those of men . True Prayer . HAving heard all these reasons , I felt my self in very great perplexities , not knowing what ●o reply to such firm reasonings . I said only , that the Hereticks were not always to blame , when they spoke against the Abuses of the Roman Church . She said to me : Sir , I never convers'd with any Hereticks , and I desire not to know what their sentiments are in this matter . I was born and baptiz'd under the authority of the Roman Church , and I never yet travell'd out of it , where I might meet with any Hereticks , to know what they say of Catholicks ; but I have learn'd all that I tell you in a profound recollection of spirit , join'd to a serious experience . I have made frequent Confessions , and perform'd all the other particular Devotions of Christians , as my Parents did , with an exact observance ; but when it pleas'd God to enlighten me , I perceiv'd clearly , that Faith does not consist in the wearing of a pair of Beads , a Belt , or a Scapulary : nor yet in hearing many Masses , or confessing often , and communicating , as they taught me ; but that it consists r in the belief and practice of what God has commanded and taught us . That all these outward devotions did rather serve as means to withdraw and distract us from the continual attention which we ought to have upon God. Therefore I have quitted them all , and have fix●d upon the Truth of the Gospel , which I knew from my tender youth , tho I could not follow it , because they taught me otherwise . In which I fail'd greatly by the Counsel of men . God drew me to himself , and they drew me to them . I regret nothing more than the time that I have spent in following them : for all that they call Devotions , is nothing but s amusement , which keeps us tied to the earth , and to the creatures . Our affections are towards our ( ghostly ) Fathers , their Masses and Sermons , their Churches , and the means of adorning them , and to all that is sensual ; which hinders them from being united in God. I ask'd her : whether all these outward devotions were not good and saving , since the Church had instituted and approven them ; and if she could err in what concern'd the Faith and the Instruction of the faithful . She answer'd : No , Sir , the Church can never err in any thing , for she is the wisdom , the goodness , and the power of God , the fountain of all wisdom , the original of all goodness , and incomprehensible power . In short , the Church is God himself t , who cannot fail , or err , therefore Jesus Christ says , u he that hears you , hears me ; because the word of God , is God x , as our word is us : our heart must be where we speak ; and also our understanding ; even so , where the word of God is , which is his Church , there the holy spirit is ; which is his understanding ; and the almighty power , which is his heart . From whence it appears , that the holy Trinity composes the Church , which is no other but the power of the Father , the wisdom of the Holy Spirit , and the good will of the Son. All these things are found united in the Church : for God having a design to make man after his likeness , he transferr'd to him his own qualities : therefore he gives to his Church the power to pardon sins ; goodness by the communication of his word , and his wisdom by the understanding of that word . Jesus Christ who took human flesh has brought us the word of God , which has taught us his wisdom , and shewn us his love , even as by our word we express what is in our understanding , and the affections of our heart ; which God also did to us , when he sent us his word upon earth , by the organ of the humanity of Jesus Christ . He made this alhance with men , that he might have them after his likeness . Therefore he has call'd them his Spouse and his Church , which is altogether divine and spiritual . But men would indeed disguise it , and render it material , sensual , and carnal , in giving the name of Church to men who do not possess this word , without which they cannot be the Church , nor have the power , the wisdom , nor the love which God gave to his lawful Spouse : Therefore they may greatly err and fail , in appointing , and approving of rules for Christians . And whereas you ask , Whether all these outward Devotions , which are now in use in Christendom , be good and saving : I doubt it very much ; for Jesus Christ taught not such varieties of devotion , as we see now adays ; but he taught solid and inward vertues , y as Faith , Hope , and Charity : Faith to believe in an Almighty God , of whom we hold all things ; Hope to hope in him only , without putting our confidence in any other thing ; and Charity to love him alone , without placing our affection on any created thing , whether in heaven or in earth . These are the instructions of Jesus Christ : but those at present who are call'd Church-men , teach no other thing but to resort to Churches , to frequent the Sacraments , and to say a great many vocal prayers by rote and number : With these outward things they make men believe , that they are true Christians , which cannot be , since Christianity consists in a spiritual z and inward life , for it is divine , and not humane . If these outward devotions had been means proper for us to become good Christians ; we may be perswaded that Jesus Christ would have taught us them ; for he had more wisdom to foresee our need and weakness , than these guides of souls can have ; and likewise more love to take care , that nothing should be wanting to us for the time to come . He left only his word to serve for the nourishment of our souls , saying , that a it is the bread come down from heaven , and that whosoever shall eat it shall not die ; whereas these persons give us only the Eucharist for nourishment ; in which the promise of Jesus Christ cannot be accomplisht , for the host does not descend from heaven as his word does ; and they who eat it , do not all live for ever . For we see abominable souls , even Sorcerers , do communicate frequently , and thereafter die in their sins . We see also Bigots communicate very often , who never attain to true faith , nor the knowledge of the truth , without which they cannot live for evel . How then should the word of Jesus Christ be fulfill'd , that they who eat this bread shall not die , since all those die eternally after having so often eaten the Eucharist ? Jesus Christ cannot lie ; for b he who incorporates his word shall never die ; because it gives life and nourishment to the soul , and makes it live eternally . I said to her : This being suppos'd , we must needs be in a time of great darkness , in which there are many errors , and many more erroneous , who run blindly to damnation ; because the most pious hold Rome , and all her Council , for the Church . She said : Sir , the Devil upon a false supposition finds matter enough to raise fine edifices . I have no particular knowledge of Rome , nor of her Council ; but I tell you in truth , if the Pope with all his Council would say any thing to me which was contrary to the Doctrine of Jesus Christ , I should not be oblig'd to believe him , nor yet are any other Christians . The Bark should never be taken for the Wood , because it can never beat Fruit , as the Tree would do , tho it had little Bark . The true Church ( where-ever it is ) c brings forth always holy Fruits , and if the Tree be known by its fruit , we will know the Church d by what it brings forth . The practice of those who are Members of Rome , doth sufficiently evidence to me , that the holy spirit cannot be the Author of those things which are contrary to the practice of Jesus Christ . We see the Prelates attended with Servants , Coaches , and Trains , like to secular Princes : their Furniture and Houses do surpass them . I● they had faith to believe , that God being man , was poor and despisd , they would blush for shame ( as all other Christians ) to make themselves thus to be honoured . Their faith being dead , they run blindly to damnation . This vail which is put before their eyes , to make them believe , that the Church ought to be upheld by worldly honours , serves for nothing but to flatter them , and to render them insensible of their misery . For if the Church had had need of temporal wealth and honour , Jesus Christ would have provided it sufficiently , for all appertains to him , being King and Creator of all things . He knew all the revolutions of time : he would surely have foretold them , that it should be permitted them at a certain time to make themselves be honour'd and serv'd ; but on the contrary , he foretels e , that God will cast down the mighty from their seats ; f that he will resist the proud , and will exalt the humble ; and there is nothing which he says more expresly , than that we ought g to learn of him to be meek and lowly in heart ; to which Lesson the arrogance and the pride of Christians now , are directly opposite ; and they who may be called by their proper names Antichristians , because they are thus oppos'd to Christ : for these only are Christians , who put in practice this doctrine of Jesus Christ ; all others who bear this name without doing it , are nothing but rotten Members of the Church , and it were better they were cut off from it , that the true Christian might be known from the false , and that we might no longer live amidst so many errors , and in so great blindness , and consequently in so great hazard of our salvation , by adhering to mens Laws , and despising Gods , perswading our selves that we do well in following their errors , in●tead of the true Light which has proceeded from Jesus Christ . The great unhappiness of men is , that they do not know these truths , and that they fear they would do ill to believe them . I said to her ; That it was very lamentable to live in so dangerous a time , in which the most innocent might perish thro ignorance : asking her , if she knew a remedy for these evils ▪ She said : The wickedness of men , Sir , has brought this ignorance upon the earth . h Since they forsook the love of the truth , they are given up to the spirit of error . The ignorance is very gross , for every one who would enter into himself , might well perceive in the bottom of his soul , that he does not love God with all his heart , nor his neighbour as himself ; which are the chief Commands of God , without the keeping of which one cannot be saved . But men suffer themselves to be amus'd with little Rattles , even as they quiet Children , which cannot at all cure the evil that presses them , but only diverts their minds a little , that they may not think upon , nor be attentive to their pains . These little outward Devotions are the Rattles which those Guides sound in our ears i , not to cure the wounds which the neglect of this Command of God has caus'd in our soul , but rather to amuse our attention , that it may not discover those eternal truths . They breed up our souls with affections to their persons , l under a pretext that they stand in Gods stead . They perswade us , that we shall always receive grace by confessing frequently , as if grace were given by the help of sins : for confession can bring no other grace than pardon of sins ; and to receive this grace frequently , there is need of sinning frequently . What real childish amusements are they , to make even those to confess frequently , who they believe have nothing but imperfections to confess ! If they did receive grace as often as they go to confession , with so much grace they would leave off their sins , and would not be oblig'd to continue for so long time these confessions . We may believe they do , as those who take Physick out of appetite or custom , which spoils and corrupts the health , instead of preserving it . These ordinary Penitents do wholly the same to their souls , as they do to their bodies : thus they suffer themselves to be amus'd by foolish perswasions ; as that also of going often to Church to pray to God , as if it could not be done elsewhere . Nevertheless , Jesus Christ says , m that one ought always to pray , and never to cease . One had need therefore to abide night and day in the Church to fulfil this direction . These are all errors and inventions of men ; for a Christian is oblig'd to pray always , at all times , and n in all places , without fainting ; not only when they are in the Church , as these Guides perswade them , who are no less mistaken in prefixing a certain number of Offices , Prayers , and Beads , and other trifles which they call Prayers , tho they do not know what Prayer is ; for it consists in an elevation o of the spirit to God ; which may be done while we walk , p and work , eat and drink , and even while one is at rest : for our spirit ought to be continually elevated unto God , in acknowledgment of the continual favours which we receive from him : yea , q even in sleeping our will ought to bless him always : this is the continual prayer which God demands of us . But we do the quite contrary ; for instead of having our spirit elevated to God continually , we employ it in earthly cares and solicitudes about our wealth , our family , our business , or houshold affairs : So that even in the little time that we are at Church , saying our Pater Nosters , our Spirit r runs frequently astray , and is not elevated unto God for one moment in a day , yea , it may be has never been so for our whole life : and we think we have prayed to God , provided we go to Church , or say Prayers by muttering over our Beads . These are all new Doctrines , which neither Jesus Christ nor his Apostles ever taught , which do often deprive us of the attention we ought to have to true prayer . I will not blame the going to Church to pray to God. This is very good , when we find in the Church more means , and a greater facility of elevating the spirit unto God , than in the House , or elsewhere : but I blame all those novelties which divert us from God , by amusing us with things that strike upon our senses ; for which I can see no remedy , since these evils proceed from those who ought to redress them . If I spoke to these Guides of the Church , and told them these truths , 't is to be fear'd they would stone me ; for they will not be reproved in their actions , far less in their authority ; and tho they should clearly perceive the truth , they would not receive it ; and if I should speak to those who are directed and govern'd by them , they would think that I would deprive them of their Salvation , and render them Hereticks , in not obeying those who call themselves the Church ; for they are so far perswaded that they ought to believe and follow their directions , that they would choose rather not to obey God , than to despise the counsel of these men : the blindness is so far gone , that I look upon the evil as desperate : which makes me say , that the world is judg'd , and the sentence is irrevocable : because no body sees his misery , and even will not see it : they would be afraid to offend God by believing the truth of these things . The Twelfth Conference . That the Conversion of Men now is desperate , as it was in the days of Noah ; and wherefore . I Said to her ; that there were yet many souls in the world capable of receiving these truths ; and if they heard these things , they would infallibly open their eyes , and leave their errors , requesting her , that she would yet speak to others besides me . She said : Truly , Sir , I cannot do it , for I see no hopes that I can profit by it . The darkness is too great , and the evil too inveterate . As long as God shall not destroy s the wisdom of the wise , and the prudence of the prudent , they will not receive the evangelical simplicity ; and t If they be not converted , and become as little Children , they will not enter into the Kingdom of Heaven . It would be in vain therefore to speak to them . But if you know any one , Sir , whose understanding is bounded , and his will subjected to God , you may make the experiment . For my part , I desire to continue unknown , that I may preserve my quiet , and find leisure to entertain my self with God. I think the plagues are so near , that shortly there will be no need of Preachers to proclaim the judgments ; for the plagues will make themselves be felt sufficiently by unbelievers , who ( in my opinion , will be converted too late ; for the u pains will be so great , that they will not know whither to turn them for fear . Never any such thing has been seen since the world was made . I 'm afraid only for those who will not believe ▪ x because they will not be converted , and will not prepare for sufferings ; and being surpriz'd at unawares , will be in danger of perishing with the wicked , for thus it fell out in the time of the universal Deluge : tho it is to be believ'd there were yet some here and there who feared God , nevertheless all perished because of their unbelief . Eight persons only did escape the shipwrack ; because they believed the word of Noah . And now , when we speak of the last times and of Judgment , they think we y tell them fables : yea , they reject them as untrue and impertinent discourses . One says , this will not fall out in my time , and thus they thrust it out of their minds . This has often troubled me ; for one must be without Charity who is not grieved to see his Neighbour perish , while he will not believe his danger , nor will he have help . I said to her : that the evil could not be wholly desperate , so long as there was yet Life in man : that he might still be converted : that he has always God for his Father , who abounds in mercy : entreating her to discover these truths to men ; among whom there were yet some without doubt who would follow them ; and that Ignorance was the cause of their damnation . She said ; Sir , if there were not an infatuation of mind spread thro the whole world , I would yet have some hope of the Conversion of some Souls in particular . But this Antichrist by his Devilish arts z has corrupted the minds of men , especially of Christians , that he might ●ender them stupid , and without reason in the matter of their salvation , and of the knowledge of God. This stupidity cannot be humane ; for there are yet too many fine wits in the world to suffer themselves to be deluded by false perswasions that we are Christians ; and that the Roman Church is guided by the holy Spirit ; that all the Devotions which are used at present in the Church , are things that perfect us , or render us holy ; for there needs no more than a simple human reasoning to perceive that there is no Holiness , nor Righteousness , nor Charity among men now : notwithstanding there were never so many Churches in the world , so many Masses , so many receivings of the Sacraments , so many Priests , Monks , Religious and devout persons , as there are at present . Can we conclude that all these things which seem to be holy , are withal good , since they have produced so many bad effects ? Could holy things work wickedness in men , as we see and feel it ? If this were only among the Heathens , Jews , Turks , or Hereticks , we might have some ground to believe , that the Christians had receiv'd the grace of God by means of their Christian exercises , and the common receiving of the Sacraments , to live better than all those other Sects , who are not the people of God , or at least to be less wicked than they : but we a see the quite contrary , that the Christians now adays , have less of righteousness and charity than the Turks themselves ; and in the mean time they suffer themselves to be blinded with this amusement , that they are Christians , and will be sav'd with these seeming devotions , and the receiving of the Sacraments . I● the Devil had not infatuated all their spirits , it would be impossible that there should be so much as one , how simple soever , who would let himself be perswaded to believe a thing contrary to what he saw with his eyes , felt with his hands , and comprehended with his mind . This is notwithstanding what all people do , while they believe they are Christians , and will be sav'd after the manner that they live now b , It is most true , that the mercy of God is very great , and men may be converted so long as they are yet in life : but by what means do you judge , Sir , that they can be converted ▪ As long as they cannot be convinc'd ; that this outward Church is not the holy Church , and that all those means of Salvation which she has appointed , are not the true means , no body will ever be converted . For tho indeed their hearts were moved with compunction and repentance thro the fear of Gods judgments , yet they would not return to true faith ; but would go seek for the cure of their souls in the Sacraments , and the pious exercises to which they have been so long accustom'd ; and thus they would remain in the same state in which they were formerly , without ever attaining to true repentance . For if I should tell them the truth , and teach them the true means of recovering the grace of God , they would believe that I design'd to seduce and deceive them . So much are they pre-occupy'd with lies and delusions . I said to her ; That this proceeded from ignorance : that she ought to declare in particular , wherein true faith does consist ; that without doubt many would yet open their eyes , and would embrace it ; there being many who desire not to be damn'd , of whom I was one . She answered , c There is no longer Faith , Sir , among the People of God : It has been banish'd from them since men placed their faith and confidence upon one another ; from that time God has been forgotten . Men have made it be believ'd that they would save one another , tho' these Saviours cannot save themselves , nor make one hair of their heads . Nevertheless , by their Perswasions , they have made almost all the World to become Idolatrous . Every one has forsaken the TRVE FAITH , to follow and adhere to these men plac'd in Ecclesiastical Dignities , whom they have follow'd and honour'd as Gods , believing they had got enough when they knew how to please and content them . Nature took its content thus , the Mind its satisfaction . In one word , the true invisible and incomprehensible God has been raz'd out of the memory by these false ones visible and sensible to our Nature ; they have begun to make the way of Salvation broad , whereas Jesus Christ made it narrow ; and the Divine and Spiritual Church they have rendred humane and carnal ; and thus they have become still worse till now that we are arrived at the height of all Evil. The greatest of all is , that men do not perceive it , for they are become insensible through so long a custom . I believe , indeed , there are yet many persons who would not be Damn'd , but what means is there to save them when they will not believe that they have abandon'd their true Faith ? And how can they be made to change so long as they believe that they are well and secure ? The Thirteenth Conference . Of true Faith , according to the tenour of the Creed : Of the knowledge of God , and of our selves , by the consideration of his Works . I Told her , That I did not believe that I had true Faith , and that she had sufficiently made appear to me , that I could not be right , therefore I desired to understand of her wherein true Faith does consist , tho' it were but upon my own account , for I desired to profit in it . She said , Sir , let us examine a little together our Creed , and see if there be so much as one Article of it observed , even by the most perfect Christians now-a-days . If we believ'd that God is Almighty , that he created the Heaven and the Earth , d could we live without loving and fearing him , as we do ? Could we also attribute to our selves the earthly good things which all the World seeks after and loves , since they are all created by God , and do all appertain to him in Property , which we do daily usurp ? In the second place : If we did believe in Jesus Christ the only Son of ▪ God , who was conceived of the Holy Ghost , born of the Virgin Mary , could we reject his Instructions , e since he is the Son of God , the Fountain of all Wisdom ? Could we follow a Carnal Church , seeing she is altogether Spiritual , engendred in the Body of Jesus Christ by the operation of the holy Spirit ? Could we also live in Luxury , when God chose a Virgin for his own Mother ? Would we not endeavour to love Virginity , since God has so much esteem'd it ? Moreover , if we believ'd that Jesus Christ , the Son of God , has suffer'd even so far as to be Crucified , Dead and Buried , could we live so softly seeking all eases to our Body , not willing to suffer any thing that is painful , nor affronts , nor tribulations , when we believ'd that the Son of God has indeed suffer'd for us , even to a shameful Death , yea , was buried as a corruptible Man ▪ Would we not imitate , or follow him , at some distance , in case we had the faith that we profess ? Moreover , if we believ'd that he is risen from Death to Life , that he is ascended into Heaven , f were it possible that we could love this present Life , while we hope that we shall rise again , since Jesus Christ is risen again to ascend unto Heaven ? Would not this withdraw our affections from the Earth , through the hope of ascending unto Heaven with Jesus Christ ? Were it possible that we would build Houses , and make so many other settlements as we do on Earth , as if it were our abiding City ? And if we did believe that Jesus Christ will come from Heaven to judge the quick and the dead , g were it possible that we would live in so great a neglect of our Salvation , with so little care of making ready our Accompts , to render them to that great Judge who will demand of us an account of all our Thoughts , Words and Deeds ? Would we not rather lay aside all our worldly Affairs , to attend on this which is the most important to us , yet , on the contrary , is often the least of our ●ares ? And did we believe likewise , that there is a holy Spirit , and a holy Church , h is it possible that we would be so little Spiritual , so Natural and Earthly , so wedded to our Senses , in which we live sometimes more brutishly than the Beasts themselves , whereas our Souls ought to be wholly Spiritual and Holy , since we have a Holy Spirit and a Holy Church ? And did we believe the Communion of Saints , is it possible that every one should be so much wedded to his own Interest and Wealth ? If Prayers and good Works ought to be all common amongst Christian Brethren , i how much more ought temporal Wealth to be for the succour of our Neighbour , which is very far from Mens dispositions now , who study nothing but to keep up and increase their own Wealth , understanding no other thing but mine and thine , both in Spirituals and Temporals ? And did we believe in the remission of Sins , how would we be penitent and contrite to obtain the pardon of them , instead of continuing in them through hardness of heart , as we see the most part of men do , who finish their Lives in black thoughts and despair , instead of having immediate recourse to mercy , according to their belief ! For he who has promised the remission of Sins , has not promised them time to persevere in them . If this belief were real , they would not persevere in them for one day , for they are not certain of living so long . And did we believe in the Resurrection of the Flesh , how could we love and esteem our flesh in a condition so miserable as that of this mortal Life ? We would greatly contemn it in the hope we had of its Resurrection , ( l ) in which it should live most happy , delivered from so many miseries , calamities , and maladies , under which it groans during its exile in this miserable World , which , setting aside the hopes of its Resurrection , must rather be called Death than Life ; the belief of this Article would give a disgust of the delights of this present Life , and make us aspire towards that to come . And did we believe in Life eternal , what would we not do to obtain it ? m We would voluntarily forsake Father , Mother , and all our Goods , to obtain this eternal Life , for it deserves more than a thousand Worlds , which cannot last but for a small time in respect of Eternity , whereas we see the most part of men so in love with this miserable Life , that they would fain abide here for an Eternity , though it be filled with miseries and calamities . Do you not see , Sir , that there is no n more faith in the House of God ? That no body lives conformably to his belief ? That they place faith only in Words , as I have told you formerly ? They say over , it may be , every day , their Creed , and yet they do not observe so much as one Article of it . These are nothing but words that vanish into Air ; and nevertheless , they would take it very ill to make appear to them that they have not true faith , tho' it be always operative , and never idle ▪ True faith works o always the vertues of which I told you , in the Souls which possess it ; and if these operations are not seen , it may indeed truly be said , that these Souls have not faith , for it can never be any where without operating its vertues , no more than the Sun can be without giving his beams . Consider it well , Sir , and you will find my saying true , and you will condemn your self . I told her , I perceived clearly that People lived in a distraction of spirit , and that few persons knew themselves : That it was no wonder they knew not God , since they did not know themselves ; and that truly we were deceived . She replied , Sir , he who knows God will always know himself ; and he who knows himself will assuredly know God , for the one is linked unto the other ; a serious recollection of spirit may teach us this . We speak of God ( says she ) as if he were some Phantom ; of Paradise as an imaginary thing ; and of our selves as a temporal and transient thing . Where is the man living who can comprehend what God is , and in what place he abides ? It is true we have need of some words to signify what we would say , therefore we say that God is in Paradise as in the place of his abode : But we must not be so simple as to believe that God has any particular abode , for there is nothing which can contain him , being greater than all things . We say that he is in the Heavens , and nevertheless the Heavens are but his Creatures , very uncapable of being able to contain him . We say that he is on the right hand of his Father , whither he is ascended . These are all words to signify in our Gibberish our little conceptions , but p we can never attain to the knowledge of what God is , or Paradise , or even our own Souls ; for this cause we make often wrong judgments , and the Learned fill our minds in this , as in other things , with the Idea's of their Imaginations , which are of little use for our Salvation , and far less for the Glory of God , for frequently we give attributes to him which do greatly diminish it , to speak after our fashion . q It is enough for our Salvation and his Glory , that we know that there is one God , and that he is the fountain of all Wisdom , the accomplishment of all Power , the perfection of all Goodness , who never had beginning , and shall never have end ; that he is an invisible and incomprehensible Spirit , and that he has given us an understanding to comprehend all these Divine Attributes , r through the operations which they produce in our minds . We may first know that there is a God , because we feel in our selves that we have a dependance upon something which we cannot comprehend , since all those things which we see in Heaven and in Earth are not capable of having created us , nor of maintaining us : for all men , and all the stars , with all that is created in heaven and in earth , cannot add one hair unto our head , nor give us one moment of life . We must conclude therefore that there is a God above all things , who has created all , who upholds and governs all , by a supream power , since nothing can have given being unto its self , there must have been of necessity some author of all things , who has given them all a being and beginning . No body can be ignorant of this truth , tho they had nothing but a Pagan light . And to perceive that he is the fountain of all wisdom , we need but consider this beautiful universe , how marvellously well done it is . What artifice could keep the Globe of the Earth among the Waters ? What can give splendour to the Sun ? Beauty to the Moon ? Lights to the Stars ? Who can make a tree , a fruit , a flower , a plant of so many different herbs ? Who can have made the birds of the air , the beasts of the earth and of the sea , in so many different kinds ? And above all , who could have formed the body of man so wonderfully shap'd , with so many different members ? How many veins , muscles , and tendons , do concur to tye up this tender flesh ! What master could ever make such a master-piece ! must not this proceed from the fountain of all wisdom , from which all the wisdom of men is derived , which we admire without knowing the author of it , except by the operations which we experience in our selve . Who can be ignorant of his infinite wisdom , while he looks upon the Creation , and the upholding of this great Universe ? Who does not feel that he has not in himself any power , if it be not given from a supream power which we do not know ? Who can be ignorant of that Incomprehensible Goodness , while he receives every moment the effects of it ? All that man has , he holds it of the Goodness of God : for he could not have merited any thing before that God of his Goodness alone did create him . We perceive evidently that he is an Invisible and Incomprehensible spirit , for none ever saw God , or can comprehend what he is . He can never have had beginning , having given beginning to all things . How can that end which is eternally incomprehensible ? our soul cannot even comprehend itself ; nevertheless we may well judge that it is immortal : for the Wisdom of God could never have created it to live for so small a time as we are upon earth . He would have done a thing which was not good , s which cannot be : for our soul is always in bondage , t so long as it animates this our miserable body . God should not be just u , if he gave it not another time to rejoyce with him ; else the end of its creation should be miserable . It must needs be for accomplishing the goodness and righteousness of God , that it live a blessed eternity ; so that even he could not have created our body to live only this so miserable short life : by far greater reason our soul , which he created after his own image , and according to his own likeness , could not be created to be only a Prisoner in our body , where it cannot act but by its co-operation with it ; no more can God act in us , but by x the co-operation of our soul , because there is an indissoluble union in respect of the one and of the other . For God is united with our soul , as our body is also united with the same . I admir'd these marvellous and unheard of discourses ; and that I might understand more , I told her , I had never sufficiently understood , how the knowledge of God was unseparable from the knowledge of our selves . She said to me , Sir , this is very easie to comprehend , if you will seriously reflect upon it ; for no body can know that God is the fountain of all wisdom , without perceiving at the same time that we can have nothing but ignorance only ; as experience makes sufficiently appear , that no body has wisdom at his wish , that y it must be derived from that supream fountain , whose works being considered , it must be presently known and acknowledg'd , that all our wisdom , how great soever we may have imagin'd it , being compar'd with the wisdom of God , is nothing but pure ignorance , and this not being known , we will think that our wisdom is great : As a person is always the most beautiful , and the most perfect , when she is alone ; but approaching others who have more perfection than she , this makes her know what she is truly . Even so when we know the perfections of God , we know our own imperfections . If we know his almighty power , we shall presently perceive our own weakness ; or the perfection of his goodness , we shall discover how far ours is from it . For this cause I have said , that we cannot know God , without knowing our selves ; neither can we know our selves , without knowing God : for he who knows that he is but a pure nothing , he must confess that there is something above him , from whom he has receiv'd what he is ; because a Nothing cannot do any thing , nor give any thing to its self . Every one knows well , that there has been a time in which he was not ; and when he is made , he does not know how , nor from whence he is taken , which obliges him to acknowledge a God , the Author of all things : and even tho he went not out of himself , he must know God. All these truths seem'd to me so clear , that I knew not how they could be call'd in question ; tho in the mean time we see no body attains to this knowledge of God , or of himself ; that it must needs be acknowledged , that we were fallen into a total forgetfulness of God , and ignorance of our selves , and that we were assuredly deceiv'd and seduc'd . She said to me , Sir , the deceit is so great , that no body can comprehend it . We run , as it were , blindfold to damnation without perceiving it ; and whereas those who guide us , ought to set us again into the right way , z they are the very persons who deceive us , because they themselves are deceived by Satan . Wherefore there is nothing to be hop'd for but a total ruine , a which will be irreparable , seeing that it is eternal . We are careful enough to avoid the perils of the body , but we are too little careful to avoid the perils of the soul , which are without comparison much more considerable . Man having forsaken his God , from whom can he expect Salvation ? When we leave God , assuredly he leaves us : b not that he withdraws himself from us , in respect of himself ; because he abides always through all without any change . c But he withdraws himself from us , when we withdraw our selves from him ; for a thing which we leave cannot abide with us ; it is always as far from us , as we are far from it , tho we only make this separation . It is fit to understand , how we can truly say , that God leaves us or forsakes us ; because many understand it amiss , in attributing to God the cause of this forsaking . It may be said , that God has forsaken us now , because this is true ; but we ought always to understand in what manner he leaves us : for otherwise we blaspheme against God , not by words but intention , in conceiving that God does of himself forsake us . The Fourteenth Conference . How God forsakes us , and how we forsake him , by distraction of Spirit , by which the Devil has seduc'd men , withdrawing them from the Love and Gratitude which they owe to God , who by all things does most sensibly discover himself to be alone lovely . I Ask'd her , by what mean we had fallen into such an ignorance , and abandoning of God , and of our selves ? She said : By the straying of our spirit , which has left off to entertain it self with the consideration of the marvels of God. Our soul was created to love him , and to bless him continually ; in which consists the continual prayer which Jesus Christ d has recommended to us since he became man : for we have no other thing to do in this world but this continual prayer ; God having given us all the rest . We see in the Creation of Adam , that he had no need to think on any other thing but to bless and love God ; and if he had entertain'd himself in this praise and love , we had never fallen into all the miseries under which we yet groan . e The Devil , who is nam'd the Serpent , made it his business to entertain them , to the end he might distract them from the Communion which they ought to have with God. How soon he got the Woman to listen to him , he began to draw her affections ( which were due to God only ) towards the fruits of the earth , which were given her only for use , and not to place her affection upon them ; from hence he likewise incited her to desire knowledge of good and evil , withdrawing the attention which she had to God , to apply it unto curiosity , and a desire to be great and wise . Lo this was the cause why we did abandon God , and lose the knowledge of our selves . Our first Parents began to do this in the terrestrial Paradise , and we have continu'd it from generation to generation , until we have arrived f unto a total forgetfulness of God , and an entire ignorance of our selves . For if you will consider it well , Sir , you will be oblig'd to say , that all men say really in their hearts , g There is no God ; because all their actions are done as if there were none ; and this evil proceeds from no other thing , but that our spirit has no longer communion with God. I ask'd her , Whether men now do the same things which our first Parents did in the earthly Paradise , and if they let themselves be thus seduced by the Devil ? She answered : Truly , Sir , they do much worse ; for they do not follow the suggestion of the Devil in one thing only , but in all their actions , desires , and enterprizes . Who does not see now adays , that all men have left off to entertain their spirits with God , and that they have fix'd them on the consideration of created things , hearkening willingly unto things curious and pleasant to their senses , as our Mother Eve did ? And when the Devil proposes to our thoughts any thing which seems to be either pleasant or profitable to our nature , who does not presently follow it without restraint and without fear ? and instead of fixing upon the consideration of the wonderful works of God , we are continually busied in seeking our pleasures in the creatures , in self-complacency , or in the desires and coveting of earthly goods : which things do entirely h withdraw us from the total attention that we ought to have upon God alone , for whom we are created , and not for these things which are subjected to us , and which God created for our i footstools , as the earth and metals : and we will needs carry them upon our shoulders , yea even upon our head , and in our heart ! The Devil represents to us that these earthly pleasures are delightful ; that these beauties are agreeable ; that with Money we may do and know every thing : and we believe this deceiver , and follow his counsels , employing the whole time of our life in seeking our pleasures and contentments , and in heaping together earthly goods , which is the cause that we are diverted from God ; for our spirit and understanding cannot attend upon two things so distant from one another , as is God and the creatures . We abandon the All to seek the Nothing , as did our first Parents . I said to her : That Adam and Eve were expresly forbidden to eat of the fruit of a tree ; and that we are not thus expresly forbidden by God to love the creatures . She reply'd : He has not only once thus forbidden us , but many times , in different times and ages . The Prohibition which God gave unto our first Parents , Sir , was directed unto all men who were to come of Adam , because he held in his power the free will of all his posterity . Therefore God spoke to all men , when he spoke to our first Father . The Prohibition which he gave him ( m ) not to eat of the fruit of a tree , was nothing but an outward sign of the dependance which he ow'd unto God ; even as a Superior reserves to himself some yearly rent in the Donation which he makes of his Lands or Mannors , to the end that always these goods or lands , may be oblig'd yearly to acknowledge the Superiour upon whom they depend . God had bestow'd on man all this beautiful world which we behold , with all that is in it ; but he would have him still to acknowledge the dependance that he had upon his God and Lord , that the knowledge of this might oblige them to love such a Benefactor , who had given them all these created things , which they might enjoy , provided always they did acknowledge and love the God who had so freely bestow'd them . He forbad them to eat of one Tree only , permitting them to eat of all the rest , to shew that he permitted man to enjoy all the fruits of the earth , provided he preserve always the obligation that he has to God. He requires for a Testimony of this , that he abstain from eating of this forbidden fruit , to the end he might never forget the love , and the obedience which he ow'd unto the Lord , from whom he had receiv'd all things . This Prohibition is no other thing but a Command to love him , which being done , man might do all that he desird . This Commandment was also given unto man , when God requir'd Sacrifices from him ; not that God had need of beasts , or other things ; but he demands this outward testimony in confirmation of the inward acknowledgment , and love which they bear unto God the giver of all things . The Law he gave to Moses contain'd also no other thing but this love n and gratitude which we owe unto our God. Tho these Commandments are divided into ten , yet they are all comprehended in that of loving and acknowledging God ; for all the rest are but prohibitions not to do the things which would hinder this love and gratitude , because he who takes the name of God in vain , or he who steals , or covets his Neighbors goods , or commits Fornication , and so of the rest , does not love nor acknowledge God. o And to make this love and acknowledgment easie to him , God forbids him to commit these things , as being contrary to this love . But as to the summ of these Commandments it consists in one only , to wit , in the love and acknowledgment of God ; when he commands to keep holy the Feasts , and to honour Father and Mother ; all this depends upon the love of God , which we ought to testify also outwardly in sanctifying the days which are dedicated unto him . The honour which we owe to Fathers and Mothers signifies only an acknewledgment that we owe unto our Benefactors , of whom God is the principal , yea even p the giver of all things ; but because our Parents do us good in nourishing , helping , caring for us , and teaching us during our weakness , he commands us to honour them as little Gods , for the small good things which they do us , to the end that by this outward acknowledgment , we may be mindful of our acknowledgments which we owe q to God , in proportion to the benefits which we receive from him . Behold how God has many times forbidden us not to love the creatures , since by so many diverse ways he commands us to love him to the exclusion of all things . Which Jesus Christ himself has well exprest to us , when he says , that we must r love God with all our heart , with all our strength , and with all our thoughts . There could not be more express terms to shew , that our heart is created for God only , and for nothing else . I receiv'd such light by these reasonings , that it was my delight to hear them : And to make her speak the more , I said to her , that there were some Authors who maintain'd , that it was impossible to love God with all our hearts , and to keep his Commandments . She was mov'd with anger ; saying : What injury do they to God by such sentiments ! I swear to you , Sir , these persons know neither God nor themselves ; when they assert such things . They are insupportable to me . What well dispos'd Soul could suffer , that they should say of God , that he has given s Commandments to man , which it is impossible for him to observe . This is to desire to make him pass for a Tyrant , and also for an Ignorant . For to lay on a heavier burthen than our shoulders could bear would be a Cruelty ; and to damn men for not having done that which was impossible for them , a Tyranny . Could God give insupportable Laws without being unjust ? Could he overcharge men without cruelty ? He who made men , could he be ignorant of their strength and capacity , that he did not give them laws according to their weakness or infirmities ? What Blasphemies do they commit , against the supream Wisdom which knows all things ! What injury to that straight Righteousness . What contempt to make him ignorant of the strength and capacity of men ! He who knows t the most secret thoughts of the heart , and all things past and to come , as well as the present . O ingrate creature ! If thou knewest thy self , thou would'st perceive but too much , that thou art capable u of loving God with all thy heart ! For there is nothing more natural to man than love ; and there is nothing which does more oblige to love , than the benefits receiv'd without having merited them . What is wanting to you therefore to be able to love with all your heart ? Is there any thing more lovely than he , all-beautiful , all-good , all-wife , all-perfect ; in short , x the accomplishment of all perfections ! Our heart , which cannot live without love , could it find any object more lovely , or any greater subject of acknowledgment for so many benefits received from him ? I said to her : That it was truth ; and that no objects could be found so worthy of our affection as God is ; but the evil came from this , that we did not see nor feel God , as we do the creatures , which are material and sensible to our senses . She said to me : It is true , Sir , God being a pure Spirit , is not visible nor sensible to our natural senses . But believe me , he is more visible and sensible to our understanding y by his works , than are all the creatures together ; and he does us also much more good , than all that is created in heaven and in earth . For this cause we ought to love him alone more than all other things together ; for if our understanding would apply its self to the consideration of the wonderful works of God , it would find more ground to love God than any thing , how lovely soever it might be , even according to the natural senses . All the mischief proceeds from this , that our senses are distracted from the works of God , and that we apply them to know , and to love , earthly objects which are below us , and unworthy of being lov'd by us ; for they can give us no other thing , but divertisement of mind , and amusement of our senses , without any profit , since all is but vanity , passing away in a moment , without leaving any thing in our souls , but vexations and regrets at death . Behold the height of all the happiness we can ever hope for , in loving any creatures whatsoever . A mans mind must be infatuated if he do not find in the works of God , and in his operations which we experience in our selves , all sorts of occasions to love and to follow him . For who can consider the beauty of the Sun , and of the Stars of Heaven , the good and fertility of the Flowers , and Fruits of the Earth , without being ravish'd with admiration , in considering what beauty and goodness he must have , who gives them to all these things ! We amuse our selves sometimes in loving a stone , a flower , or a humane creature for its beauty ; and we do not raise our understandings to love the fountain , and the giver of all these beauties , which is God! most durably beautiful , who cannot fade , as do all these other beauties , which are nothing but phantastical and changeable . If God had not the perfection of all beauties , how could he give it to so many diverse things ; for one can never give that which he himself has not ? Who can say therefore , that we do not see nor feel God as we do the creatures ? since he shews himself , z and lets himself be felt by his operations , which are sensible to our senses . Who can say , that he does not continually perceive God operating in him , and doing him infinite good ? That we have a a being , is by the good will of God. That we see , or speak , or hear , are the gifts of God. That we reason with our understanding ; that we enjoy our five natural Senses : these are all gifts of God which no body can give unto himself , and which cannot be acquired by Gold , and Silver , or Freinds , let them be who they will. The daily food of our body , does it not all come from God ? For what man can make a grain of Corn or a Strawberry to grow ? All these things , with a thousand others ; do they not afford us sensible enough subjects to know and to love God ? Can we say in truth that we do not see him , nor feel him , since he makes himself to be seen and felt every moment , by so many benefits which our Soul and our Body do receive in so great abundance , which cannot come from any other , but from God himself ? It would be more true to say , that we could not love the creatures , than that we cannot love God ; for they can give us nothing , and God gives us all that we see by our natural senses ; and that this impossibility of loving God , and of fulfilling his Commandments , is apply'd to a contrary sense ; and that b it is more impossible to love the creatures with all our heart , because they can never fill our soul , for it is spiritual , and they are material , and therefore no congruity in them to be loved with all our heart , which cannot be filled but with God alone . The Fifteenth Conference . That God has never given to Man but one only essential Command , which is that of his LOVE , which is most easie and most agreeable , and the Love of all other things most vain . I Said unto her ; That she confounded the Ten Commands of God into one , and that they who say , it is impossible to keep his Commands , speak of all , not only of the first . She reply'd : Sir , the first is the only Commandment to which God would have us subjected . He has never laid any other burthen upon our shoulders , but this gentle Yoke of LOVE . All the other Laws and Commands are occasioned by our sins , and are ordain'd by God , for no other end , but that we may know them , and beware of them . He perceiv'd that men from the beginning of the world , began to appropriate to themselves Beasts , and other earthly goods , as things depending upon themselves ; which led to a forgetfulness of , and an ingratitude to God. Therefore he appointed the Sacrifices of Beasts , and the other First Fruits ; that by these outward signs they might always preserve in their heart the remembrance , that all which they possest came from God. It was his will also , that they should build him a rich Temple for the same reason , that all men might always acknowledge c that all their treasures , riches , and magnificences came from God , and did belong to him . Therefore he requires , that they build him a magnificent Temple . Not that God has need of Temples , of Riches , or Treasures , being All in himself . But he requires , that man retain this acknowledgment of God , that by the remembrance of so many benefits , he may be oblig'd to love him , and to fulfil this first Commandment . That he gave to Moses ten Commands written in stone , was d when men began to multiply their wickedness , giving themselves to swear , rob , bear false witness , commit fornication , and the rest ; the goodness of God forbids all these things , fearing lest the ignorance of these evil deeds might be the cause of their damnation . e By these Commands he shews them their sins , forbidding them to commit them any longer , because all these things were hinderances of loving God , as he had commanded them . The Law f of Circumcision aim'd also at the same , to make man acknowledge that he held his life of God ; and for an outward sign of this acknowledgment , he requir'd that he should shed of his blood . Not that he had need either of the blood of men or beasts ; but it is his will , that all things should acknowledge that they receiv'd all their being from God , that this acknowledgment might oblige them always to love their Creator . Even g the Evangelical Law consists in no other thing , but in this first Command of loving God with all our heart . The counsel of poverty , chastity , and the rest of the Evangelical counsels , are given us only for means to attain to this LOVE , because he who loves riches , luxury , himself , or other things , h cannot love God with all his heart , nor fulfil this first Commaadment . By which you may perceive evidently , Sir , that all the Commands of God are comprehended in the first , and that all the rest are only prohibitions to do what would hinder this love ; that God has never given us any other Law , but that of loving him ; and that the pity which he has to see us perish , made him give all those prohibitions contain'd in his Commandments . Can this be evil , or impossible to be observed , as you have affirm'd to me ? Is it impossible to be in the world without killing , robbing , committing adultery , and the rest ? It is rather impossible for him who has common sense to do this , for all these evil things are repugnant to good sense , and the love of God delights , comforts , and edifies . How then should it be impossible to do a thing so good , and to omit things so evil ; i this is most good , useful , and reasonable , most easie even to our natural inclination , which cannot be without loving something , and cannot find an object more good , more wise , more powerful , and more worthy to be lov'd than God , and from which we can derive greater advantages both temporal and eternal than from him . I told her : That she rendered the love of God easie and agreeable ; that no man could have any thing to say against truths so clear and solid ; but I would gladly know from whence it comes , that we find them so difficult , and the love of the creatures so easie . She said : Sir , it proceeds from this , that we keep our mind distracted and diverted from God , and that we apply it only to the view of the creatures ; l by this means our understanding is filled with these earthly objects , which darken our reason , and render it uncapable of discerning aright the things which we see and feel . For if our reason were not darkned , it were impossible that we could love the creatures in themselves , because they are so frail , so impotent , and of so short continuance ; which are all qualities very little lovely in respect of the Creator of them , who by his works makes appear unto us his omnipotence , his stability , and constancy , and his eternal duration . The creatures themselves do discover to us this truth : when we behold the Sun continue his carreer since the beginning of the world , the day still to succeed the night , the fountains to give their waters without ceasing , the earth to bring forth its fruit continually , the air its birds , the sea its fishes , nature its beasts , and men . What mighty arm must it be that governs all these things ! What power that upholds and maintains them ! What immobility that makes them always persist in an equal pace ! Is there any reason , how little soever it be , that is not led to love a God , so lovely as he renders himself by the sole government of his creatures ? How much more must he be so in himself ? and nevertheless we turn away our understanding from these considerations to turn it towards the creature , which is so frail of its self , that it merits no other thing but m to be despis'd by us . For what can there be of lovely in the creatures , of what kind soever they may be ? when we consider them only in themselves they are pure Nothings , which have neither strength , nor beauty , nor goodness , nor perfections , nor duration . All that is beautiful and good in them comes from God ; and all sorts of evil come from themselves . If God did not uphold the Sun and all the Stars , in the bounds and limits wherein he has plac'd them , they would assuredly consume all the earth . The creatures may greatly hurt us , and no ways benefit us . We are hurtful to our selves , and if we had not stray'd from sense , and lost our reason , it were impossible that we would be led to love the creatures , and not to love the Creator . I told her : That there were creatures so lovely , that one must be insensible not to love them , and that we cannot hate , or despise , that which does so strongly tickle our senses as a most fair humane creature would do , and likewise so many other different beanties which God has created . She said : Sir , I perceive well that you are yet earthly , and that your understanding is not as yet raised from all things to the Lord , since you do not well comprehend my saying . I do not mean , but that we may love all the beauties and goodness in the world ; for God has created them all for men n , especially for his elect , who may use and enjoy them at their wish , provided they take them in God who is their fountain : but I blame only the love which is carry'd to the creatures for themselves ; for else we must love the beauties and goodness of the creatures if we love God , because we cannot see the beauty and goodness of God but by his creatures : He , being an invisible and incomprehensible spirit o , renders ▪ himself visible and comprehensible in his creatures ; so that he who sees a fair or good thing , sees God , for there is nothing beautiful and good but he alone . He is all beauty and all goodness ; and nothing can be beautiful and good without deriving it from God. But all that is blameable herein , is that our understanding is not apply'd to the consideration of the beauties of God , in considering these earthly beauties . We do not raise our mind higher than these material beauties , which do debase us to the love of the earth , in diverting us from that which we ought to have for God alone . For example ; if you regrrd the beauty of a flower , and love it because it tickles your Curiosity , you commit a Folly , because there is nothing lovely in this Flower but the Art of the Workman , who made it : For it it can give you no other but a vain Contentment to the Sight or Smell , which are things that pass in a Moment ; for if you wait but one Day , you will see what you lov'd turned to Dung , and its sweet Smell chang'd into Stink . I have seen Flowers bought for three thousand Florins , with a too vehement Ray of the Sun , has withered in one Day , or , a little Rain , rotted in the same Time : And , which is more , an Earth-worm has kill'd its Root in one Night , Do you not see Objects not very lovely , to be lov'd by reasonable Creatures , capable of loving a God ? Must ▪ not a Man be come to the highest degree of Folly , to set his Affections on things so frail , as to be in one Day reduc'd into the Dung-Hill ? All the Creatures are no other thing in ▪ themselves : He who sets his Affections on the Beasts , sees them dye , to his Regret : He who places them in Riches , sees them perish by a renverse of Fortune : He who places them in Honours , sees them perish by some Disgrace . If he place them in Sciences , and in Learning , all this perishes by a small Defluxion falling upon the Brain . Let him place his Affection on any Human Beauty , it passes as quickly as a Flower , and is reduc'd to Corruption . Even so are the Pleasures of the Mouth and of the Body , which afford nothing but great Putrefaction . In short , if we love our selves , in whatsoever it be , we render our selves miserable , for we cannot be reduc'd to a greater Slavery than to be subject to our Passions ; which are sometimes so insolent that they render the most perfect Men miserable . By which we see , that all that is not God is nothing but Misery and p Vexation of Spirit ; and that there is no Happiness in the Love of all these Creatures , when they are not regarded in their Fountain , which is God ; whom if we did regard , all these Creatures would not be capable of gaining our Affection . For it is impossible to love them without being distracted and turned away from God : For if we considered the Qualities of God , and compared them with those of the Creatures , we would see that those are but Dung compared with Gold : Besides , that all the Creatures together cannot save us q nor give us so much as one Moment of Life . We pass sometimes our whole Life in studying to render our selves accomplish'd among Men , and they have no Power r to make us happy , even in this World ; for their Friendship is changeable and their Fortune unconstant . Their Fidelity does often depend upon our Complaisance ; a small Word ill plac'd will render them your Enemies : And tho' it were real and constant , death can rob you of it in a Moment , and you will never find them any more in your Need. Do you not see that all things are frail , upon which there is no leaning ? no Ground to let our selves be charm'd or our Senses tickl'd , if there were not a Disorder of Spirit and a Forgetfulness of God! And if this were remov'd it is impossible to love the Creatures in themselves , and to cease to love God , even tho he had never commanded us . Even Natural Instinct s leads us to his Love , by the consideration of his wonderful Works and of his Benefits which we receive every Moment : There needed no other Love to oblige us to love him with all our Heart , and with all our Strength . The Sixteenth Conference . Of continual Prayer and constant Communion with God , for which we were created : And how we are distracted from it by the Business of this World , and by the Enjoyment of frail Creatures . I Perceiv'd most clearly that all this was true , and moreover , that all Men were very far from such Sentiments ; that every one of them spent their Life in the Affairs and Business of the World , and thought not themselves obliged to keep Communion in Spirit with God , fearing that this might rob them of the Time and Occasion of dispatching well their Affairs . I ask'd her , Whether every one was oblig'd to keep continual Communion with God ? If this was not the particular Business of the Monks ; the Religious or other Persons , who make Profession of a Spiritual Life , tending to Perfection ? She said : Sir , all Christians t are Religious , for there can be no other Religion but a Christian Life . Every one , who would be sav'd , is obliged to entertain his Spirit continually with God ; therefore Jesus Christ says u , That we ought always to pray and never faint . He speaks to Persons of all Conditions ; not to the Religious only , for there were none in his Time who did wear disguised Habits , as they do now , but all Christians were religious , as they are yet at present . Neither the Habit nor the Cloyster do make Religion , but x the Observance of the Evangelical Counsels . We are greatly mistaken if we think that God has a Regard to the States and Conditions y of Persons : He regards not whether we be Religious or Married ; but whether we observe his Commandments and his Doctrine . Every one is free to chuse what State he will ; provided that in it he observe the Christian Doctrine . There is not any State , nor any Condition that can exempt a Person from keeping continual Communion with God : For he invites us to this , and we are created for no other Thing . All other Affairs or Businesses are but accidental and of small importance ; whether they succeed or miscarry , it matters little ; because all their Successes cannot serve us but for this short Life , which stands not in need of much , if we would content our selves with what is necessary only : In which we would be more happy than all the Kings of the Earth ; for all that we possess beyond this Necessity is Affliction and Vexation of Spirit . God created us to love him only ; and that z he might take his Delight with us , and we with him . This is the only End of our Creation . He had no need of us , but he would create us to take his Pleasure with us . This is that which we do least of all think of or apply our selves unto . It seems we would change the Designs that God has concerning us , while we will not follow his Ordinance of Praying always . One thinks he is born to be a Lawyer , an Advocote , a Priest , a Monk , a Merchant , or for any other State , Office or Benefice , to which he is advanc'd , and they press hard to perfect themselves , to increase and prosper in it , as if they were created to do this . And , when they are arriv'd at the highest of their Pretensions , Death a comes , which consumes all . What a silly Business have we aim'd at ? What a poor Stay of all our Hopes ? Our Riches are perish'd : b Our Honours remain on the Earth : All our Travels , Cares and Labours have left us nothing but Ashes and Rottenness in Recompence of all our Acquests . The Noble and the Ignoble , the Prince and the Servant being all reduc'd to the same Estate , all naked in the Grave , the Poor and the Rich having an equal Portion . Behold the End of all the Business and Affairs of the World , for the Advancement of which we neglect Communion with God , tho' this would advance them more if we were habituated to this Communion , which would perfect all things . I said to her : That Men were very blind , in not considering seriously these Truths ; and that she ought to pray to God that he would take from them the Vail which hindred them from seeing their so great Misery , and that they might comprehend the Obligation they have to pray always , which they were very far from doing . To which she replyed : Men , Sir , are as far from Salvation as they are far from this Knowledge : For Jesus Christ has said nothing in vain . To be saved we ought c assuredly to pray always ; for as soon as we shall cease to have our Spirit lifted up to God , we shall fall into many Evils , from which we can very hardly recover our selves , because Sin blinds the Soul , and d renders it often insensible of its Evils . If this were not true , how could it be that one should see every Day his Brother or his Neighbour die leaving behind him all upon the Earth , without carrying away any thing ; and that he should not thereby discover his own Folly and his Blindness , in labouring with so much Care to heap up earthly Goods , which at Death serve for nothing ? What , tho' I pray , Sir , God will never force their Wills ; he sends them occasions enough to open their Eyes . But as e long as they shall continue to have their Affections set on earthly Goods , they cannot love God ; one of these Affections must go out to let the other in : They can never dwell both together . And for my part I can never pray for an unjust thing . God makes no body blind ; but their Sins , and the little desire they have to seek God has clos'd their Eyes . He well deserves to be sought , and Men do not deserve that God should seek them . There are a great many Persons who say , f That they desire to love God , but they desire not to quit their earthly Affections . It is to no purpose to pray for such , because they oppose themselves to the Grace of God , not being willing to part with that which resists his Grace , no more than God will give his Graces g but to those who seek and desire them effectually , in forsaking themselves and all other created things , to find God. I said to her : That all her Sentiments were very far from the Sentiments of Men , who believed that they might love God , while they loved themselves , or some other thing , not vitiously . She replied to me : All Men now are possess'd with the Spirit of Error and of Ignorance : For to believe that we may love God and our selves or other Creatures , h is a great Error and a false Persuasion ; for there is no relation between God and the Creature , that they could dwell together in the same Place . Our Soul was created Divine and Spiritual , to the End God may rule there ; and if we debase it by the Love of Material and Human Things , it is rendred uncapable of Divine things ; for that which is Carnal i cannot be Spiritual ; and as Cold and Heat cannot abide together , so Spiritual Things cannot dwell with Natural , the one does always chase away the other , a Contrary its Contrary . Men l live now as carnally as the Beasts , being sensible of nothing but according to our brutish Senses : And yet we would persuade our selves that we are Christians . In which we are greatly deceiv'd , for the Life of a Christian is a Spiritual Life m , not a Natural . The Beasts are not created but for the Nature of Men ; but these are created for God , who is a Divine Spirit . We may sufficiently perceive this , by considering the Course of our Life , which is nothing but Pains , Labours , Vexations and Miseries . Could it be possible that God should have created us for Ends so miserable as what we possess in this World ? This truly would be a miserable End. God can never do such an Evil : For no Evils can proceed from him n , but all sorts of Good. The End of our Creation must be Divine and Spiritual , or else Man would have Reason to curse the Day of his Birth , which makes way for a miserable Life ; wherein those who are esteemed the most Happy are most to be bewailed . We will esteem that Man happy who is a King , a Prince , or a Lord ; and they are all more miserable than a poor Peasant , who has no other Cares but to maintain his Family and his Person ; whereas these others are oblig'd to maintain their Train , their Subjects , their Offices , their Honours , which they are sometimes oblig'd to defend at the Peril of their Lives : Whereas a poor Fellow will accomplish the Course of his Life in Quietness , notwithstanding of the Affronts which he receives . A rich Man is likewise esteem'd happy for his Riches ; but what Labours does he not undergo to acquire them ? o Or what Cares or Disquiets to preserve them ? It is altogether a Trade to have Riches . A Man needs no other Work for all his Life-Time but to keep them well . We will esteem a Person happy , who is raised to an Estate , Honour and Dignities : Nevertheless there is nothing more miserable , he being subject to all that concerns his Office , not having sometimes the Leisure to attend upon himself . How Circumspect must he be , that he displease not the Great , and that he may satisfie every Body ? which is indeed very difficult . What Care must he take to provide for all that maintain him in Honour , fearing lest he fall into any Disgrace or Contempt ? How must he bear with the Envious and with Slanderers ? In short , Sir , all these things which are call'd Happiness in this World , are nothing but phantastical and imaginary Goods , and real Evils . They are so many Rattles which the Devil shakes , that he may divert the Attention we ought to have upon God , and he makes us forget the End for which we are created , by all these Trifles , which are nothing but real Amusements of Children , and they make us perish through Ignorance , rendring us uncapable of loving God. I ask'd her ; Whether then all States , Riches and Honours , in which God or Nature has placed Men , ought to be abandon'd ? And if we could not love God with any of these things ? She replyed : They p must be certainly left , Sir , before God can be lov'd : Not that all these things are evil in themselves ; but because of the Infirmity of our Nature , which has not found the Art of possessing them in God ; and while we possess them in themselves , they are assuredly evil and hurtful to our Soul , hindring it from Communion with God , and from attaining to the End for which it was created . It is just the same as if a Traveller , instead of advancing on his Way , to arrive at the Place which he aims at , would needs stop in all the Gardens through which he must pass , to gather and eat the Fruits which he found in them ; or to pass his Time in Smelling all the Flowers which he saw there : We would reckon such a Person a Fool , as in effect he would be ; because these Amusements and his Loss of Time would deprive him of the Happiness of arriving at the Place he design'd for ; and Night surprizing him by the Way , would put him in hazzard of being pillag'd by the Robbers or devour'd by Wild-Beasts , or at least incommoded as to his Rest , which he would be oblig'd to take on the hard Earth , with many Inconveniencies and Miseries . All these Evils and Dangers would befal him because of the Folly he had committed , in stopping among these Flowers and Fruits . If he had only look'd on them at a distance , smell'd them as he past along , or pull'd an Apple for his Thirst , this had not retarded his Journey ; but might have made it more Light by the Smell of the Flowers , and the Refreshment of the Apple . Even so is it as to Wealth , Honours and Riches ; q We being all Travellers and Pilgrims in this Life , which ought to be compar'd but to a Day , because of its short Continuance . We travel towards Eternity ; but in our way we must pass through the Garden of this World , wherein we perceive Fruits and Flowers which tickle our Senses . On one Side we see the Riches which our Parents have left us , or the Honour to ▪ which we have succeeded , with some Place or Dignity : These are the pleasant Fruits presented to our Eyes . On the other side we perceive the Odour of Wine and of exquisite Meats , rich Moveables , beautiful Faces : These are as so many divers Flowers and Fruits , which charm our Smell ; but if we stop to taste and handle them , we hinder our Journey to Eternity , and we put our selves in Hazzard of being surpriz'd by Death , and devour'd by the Devil , who is always watching to catch us in this Strait . Must not one be very ill advised to amuse himself with these Nothings , and lose those things of so great Value ? We may indeed look upon all these earthly things at a Distance , even with Contentment , and taste them according as we have need of them , for they are created for us , while we receive them with Thanksgiving ; but we ought never to fasten our Affections on them , else we shall never arrive at the LOVE OF GOD ; For our heart cannot be divided between two so different Objects . He will r have all our Heart or none of it : And it can never be fill'd nor fully satisfied but with him alone . I said to her : That there must always be in the World Persons plac'd in States and Dignities , tho' it were but to keep the People in good Discipline : That all the World could not abandon their Offices , and that I my self was charg'd with one troublesom enough : That I thought I held it of God , for that I did not seek for it . She said : Sir , I bewail you , with all those who are at present in Charge : For it is very hard for them to keep themselves right in it . I cannot believe that God will place therein any of his Friends , because nothing is done any longer for his Glory ; and the Evil is so far advanc'd that it cannot be resisted any longer ; so prevalent is it , that the Good are obliged to give Place , and yield to it by Force : So that a good Man , now in Office , must ruin himself or give way to Evil : For he is too weak to resist the Force of the Wicked , who are so numerous . Therefore I said , heretofore , that the Good serve the Devil , as his Slaves , because they are oblig'd to acquiesce to Evil , through Force . In which , nevertheless , they do not cease to sin , by one of the nine Ways , by which we commit it on another ; and these Sins are imputed to them , because they tolerate s the Evil. It is not enough that they cannot hinder it : For in not hindring it , if they could , they would commit likewise another of the said Sins , which are committed in another , there being nine ways by which the Sins of another are laid to our Charge . At least , those who are now in Offices do commit that of Tolerating Evil , and cannot escape to do this if they do not abandon their Offices , wherereby they would shew that they love God more than their Offices , and that it was he who had plac'd them in them ; but to believe that God has created or call'd us to any State , these are but Fopperies : Because he has created us for no other thing but to love him , as I have so often repeated . States are our own Choice . God forces no Body to be a Pope , Bishop , Prebend , Pastor or Priest , nor yet to be an Attorney , Advocate , Counsellor , President , Governour , or of any other such Office and Benefice whatsoever . Every one is diligent enough to seek for them . It is not as in the former Times , when a S. Nicholas , and so others , did hide themselves , that they might not be Bishops , or receive other Dignities : These were not in the Darkness and Ignorance in which we live at present , while we prefer Honours and Wealth to our Salvation , and that with so fine Pretences , that all the World judges we do very right in continuing in States , Offices and Benefices , believing the World would be much worse if all these good Men should abandon their Stations . And for my part , I believe it would be much better : Because they would have more Leisure to attend upon their own Salvation , and the Perversness of the Wicked would discover it self sooner : Which remaining hid for a longer Time , does more Harm ; because an Evil known is easier avoided . I said to her : It was very evident that God had call'd some to Employments : He said to Peter , That t he was the Rock upon which he would build his Church . She said : 'T is true , Sir , S. Peter was call'd to the Building of the Church by Jesus Christ : but he would have first a Testimony of him , to know if he lov'd him . He ask'd him u three times : The first to know if it was true that he lov'd him in the Sight of God ; the second , if he lov'd him by the Testimony of his own Conscience ; and the third , if he lov'd him by the Testimony of Men ? to teach us that these Conditions are needful to be capable of Ruling well ; to wit , the Testimony of God , that he say of us , as he said of his Servant Job , x That we are his Servants ; our own Testimony y to search if our Conscience reprove us in nothing ; and that of our Neighbour z if our Actions are such as may make them judge that we truly love God. These are the Conditions whereby to judge if God calls us to the Government of his Flock : In confirmation of which he gives all the Graces requisite to govern well , according to his Spirit . But when we perceive that we have neither the Love of God as to his Regard of us , nor as to a Testimony in our own Conscience , nor yet in our Works , for the Edification of our Neighbour , we ought never to presume that we are call'd of God for any State or Office. It is rather to be believed that we are push'd to it of our selves through Presumption ; and when we do not govern by the Direction of God a we fall from one Fault into another , without knowing it . Our Natural Instinct makes us to govern all by Human Principles . That of the Devil makes us to act according to his Principles . And thus we commit threefold Evils when we do not govern purely by the Principles of Jesus Christ . It were better to be Pastors of Sheep than of Souls , and to be Subjects than Lords ; for he who is in Imployments , Offices or Benefices , will not only render an account of his own Soul , but b also of those whom he has under his Charge . A Pilgrim is well pleased to have no Burthens . He travels the more lightly when he has nothing but his own Body to bear , and accomplishes his Journey the sooner . Even so it is as to the present Times , in which nothing can be done any longer for the Glory of God. It were better for a Man to work out his own Salvation , than to charge himself with Offices or Benefices , which , if we remark narrowly , are sought for , either for our Honour , or our Pleasure , or our Interest , all which are vain and earthly Ends , unworthy of a true Christian , who ought only c to seek the Kingdom of Heaven , since Jesus Christ has promised to give him the rest , which is but a contemptible thing . I said to her : That I was wholly prepar'd to quit all Offices and Benefices , if I knew that it were the Will of God : That I would desire rather to save my self , than to possess all the Wealth in the World. She said : This is a good Design , Sir ; but if you wait till an Angel from Heaven come to tell you that this is the Will of God , you will never do it ; for God has no Will to make you leave it more than he had any to make you undertake it . It concerns every one to examine what Mean will be most proper for him to facilitate his Salvation . One may sufficiently perceive in his Conscience , without consulting any Body , whether Offices , Estates and Benefices have been to us the means of more Union with God than if we had not possess'd them ; and if they have made us draw others to the same Union . If we do not find this , it is to be feared that our Offices and Benefices have not been sought for or possest for the Love of God , but for some Human Accommodation , which respects nothing but the Earth . This being discover'd , it is in your Will to resolve , if now you desire to labour for Heaven , or rather for the Earth . I said to her , That I would not pretend any longer to any thing upon Earth ; that I was very sorry that I had had some Pretensions thereto , but that I durst not quickly abandon all , without the Advice of some learn'd Person , fearing that I might do evil . She replyed : Sir , You are yet far from the Kingdom of Heaven , when you will needs advise with Men if you shall follow Jesus Christ . Has not he said d He who leaves not Father and Mother , and his own self , cannot be his Disciple ? Now would you go to ask Counsel of any Man , when Jesus Christ has given you his ? Where could you find better ? Men are all interested in their own Judgment , and will never advise but what they judge most advantagious for Men , they having no Light to perceive any other thing . They are Flesh , and judge according to the Flesh . Would you refer what concerns the Salvation and Perfection of your own Soul to their Judgments ? You must needs perish with them : For the e Wisdom of Man is foolishness before God. All the Evils of the World do proceed from this , That Men are govern'd and advised by one another . Is it not said somewhere , f Wo to the Man that puts his Confidence in Man ? I have also told you g That if the Blind lead the Blind , both shall fall into the Ditch . For my part , I can say in Truth , That I do not remember that I ever committed any Faults , but when I believ'd the Counsel of Men. We ought to go to the Source , Sir , and let alone the Streams . The Gospel is left us in Writing for our Eternal Rule . If the Apostles and other Disciples of Jesus Christ had gone to ask Counsel of Men , they would never have follow'd him : For Men would have call'd it a Folly to abandon all , as they do yet to this Day : For being of the Earth , they respect nothing but the Earth , and are blind in the things of the Spirit . We can never do ill to follow the Counsels of the Gospel , but indeed we may in following the Counsels of Men , how learn'd soever : For their Doctrines are of this World h , and that of Jesus Christ is of God. The Seventeenth Conference . How to discern whether the Motions which do press us to leave the Outward Hindrances to Divine Communion , be from God or not . That there are likewise Inward Hindrances ; and that one ought not to be wedded even to good Means . I Said to her , That I had not Light enough to be sure of my own Motions , and to discern whether they are from God , or from the Devil , or from my self . She said : That it was good to discern them : i that the Motions from God do incite always to humble things , which the Devil and Nature do oppose , because they are things despised by Men ; and therefore these Enemies do abhor them . What comes from God incites to Sufferings and to Patience ; the things which come from the Devil and from Nature do incite to seek our Ease and Pleasures , without desiring to suffer any thing . The things of God do lead to Poverty and Self-denial ; the Devil and the Flesh do desire Riches , and seek to be esteem'd and praised : In fine , Sir , says she , what comes from God is always conformable to the Doctrine of Jesus Christ : For God cannot be contrary to himself . Therefore the Light which you have receiv'd , that moves you not to seek any longer for any thing upon Earth , is but too sufficient to assure you that this Motion comes from God ; because neither the Devil nor Nature would ever rid themselves of their Pretensions upon each : For they cannot profit by any other thing : Nature could not sin any more without aiming at earthly things ; and the Devils could have no hold of a Soul which did not aim any longer at any thing upon Earth : We might walk surely on such a Resolution , without waiting for Counsel from Men , who with their Wisdom do often quench the Lights of the Holy Spirit . It were far better to consult the Gospel . I was constrained to yield to such Truths . I said to her , that I would abandon all , and would follow her all the Days of my Life . She said with Joy : Sir , How happy will you be to abandon all ? Your Soul will be at liberty to fly unto God : Your Spirit will be calm and your Body better disposed . You will experience thereby both Bodily and Spiritual Good : But I intreat you , do not resolve to follow me always ; for , as for my self , I am willing to die alone ; and as for your concern , it will be a greater Perfection l that you be disingaged from all Creatures , to the end you may wait upon God alone . All Company , how perfect soever it be , is not God. He requires our Heart so pure , that he does not suffer that it should be divided . So long as I can be helpful to you , I love indeed to discourse with you : But I wish rather that you may speak with God , who is the Fountain of all Light. He can teach you more in one Moment than all the Men of the World would do in a thousand Years . So soon as you shall have found his Conversation , you will not be able to take Pleasure any longer in any other . Speak to him always , Sir , until that he answer you . He will do it assuredly . According as you shall separate your self from the Creatures , accordingly you draw the nearer unto God : There needs but to remove the Hindrances , and this Divine Sun will shine fully into our Souls , warming them with his Love. He has m infinitely more Desire and Affection to receive us , than we have to seek him , even tho' we be great Sinners ; he rejects no body , he rather embraces them as the Father did his Prodigal Son. You are his Child , and the Work of his Hands . Go to your Father with great Confidence : He loves you : He seeks you and calls you . Do not delay any longer : Go forward , seek no longer for any other thing but him alone . With extream Joy did I hear this Discourse , asking her by what means I might find this Communion with God , and what I ought to do to attain to so great a Happiness . She replyed : Sir , There are very few things to be done , but there are many things to be left and parted with . It is a great Point to quit Honours , Offices and Dignities ; but these are all things without us . There are also within us which hinder the Operation of God , such as n the coveting of all that pleases our Eyes , the Lust of the Flesh , and the Pride of Life . If we could part with these things , we would presently find God. For , if our Soul had no hindrances , it would fall into him , even as a Stone cast from on high falls into its Centre , which is below . o Our Soul has God for its Centre ; it can never repose it self but in him . Therefore we can find no Rest nor Satisfaction in the things of this World , which do only pull us out of our Centre , which is God. But if we could part with that Covetousness , that Concupiscence , and that Pride which we have in our Heart , we would find our selves swallowed up in God , without knowing how . There is no need of doing much to find God , because he offers himself p always of himself . But we must labour to remove the Hindrances which our Vicous Affections do give him . In this the q Kingdom of Heaven suffereth Violence , for we cannot without Violence quit our evil Habits . God , in the mean time , does well deserve that we should force our selves to find him , so much the more , that by our Wickedness we have so basely forsaken him for things of so small Continuance : For all that can be coveted in this World passes away like the Smoak r : And what can the Lust of the Flesh give us , but Pains and Corruption ? The Pride of our Heart is nothing but a meer Blast of Wind , which puts nothing within us . And these so inconsiderable things do nevertheless oppose themselves to God , building , as it were a strong Wall s between our Soul and him , which hinders us from hearing his Voice and his Word . There are no other means but to break it down by Force of Combat . I ask'd her , ; To what Place I should retire , since she would not that I should follow her ? She said to me : Sir , You will be well enough in any Place , provided you be with God. There is no Part nor Place that can sanctifie you , but rather a Disingagement from your self . The World is great , and God is every-where . It is not meet to affect a particular Place . It were better to roul from one Place to another ; since we are Pilgrims upon Earth , let us walk always towards our Centre , without considering in what Place we are lodg'd , for the so small Time that our Life is to continue . Jesus Christ had no house t of his own , yea not a Stone whereon to rest his Head. So much the more as we are disingag'd , so much the more shall we be united unto God. And this is the only Reason why I do not desire your Company , because I am nothing but a mere Creature , as you are , not a God , from whom you ought to look for all things . I said to her : That her Company had done me great good ; That I had reason to desire it as the true mean of attaining to Vnion with God. She said to me : Sir , So long as you rest upon any Means you will never arrive at the End : Means are good to be made use of , as we would make use of a Way to travel to some Place ; but they are not good to be relied upon . Many Souls are deceived in this , who have stopt in the midst of the Race , and never found God , because they rested upon the Means : How Holy and Perfect soever the Means may be , they are never God , and we ought not u to rest but upon him alone . The Devil has likewise so many Holds , when he finds us wedded to any thing . He makes Mercury of every Wood. But when we are free of Matter and adhere to God only , he cannot take Hold of us on any Side . The Eighteenth Conference . How we may attain to Perfection and to Communion with God , resigning our selves wholly to him , quitting both Human Learning and the being Taught of others for a Time. Christians uncapable of being taught . They will be more desolate than the Jews . I Entreated , That , before I parted with her , she would tell me in particular all that I ought to do , to have Communion always with God : That she ought to give me all Saving Instructions . She says : Sir , God sufficeth you , and Jesus Christ is your Master x ; seek no other Means . He is y the Way , the Truth and the Life . He has omitted nothing in his Gospel for the Teaching us all things : His Word is the Bread z which is come down from Heaven , for the Nourishment of our Souls . Do not seek any other Pasture ; because there are now so many wild Herbs , which are poysonous . Feed only upon the Words which give Life a , and you shall never die . If your Soul be entertaining itself with God , he will make it see all that it ought to do and avoid , more clearly than we perceive sensible Objects . Resign your self to him b and he will always guide you aright . Be not careful any longer for any thing ; when you forsake all you shall find all . I have thus experienc'd it : According as I disingag'd my self from earthly things , at the same Time God replenish'd my Soul with Light and with Consolation . I can give you no other Instructions but those which I have experienc'd . I doubt not but you know much more than I : but your Wisdom is Human. When you govern'd , it was but by Human and Natural Principles : All that Wisdom must now be forsaken , since Jesus Christ says , That he c will destroy it ; and as a Child you must embrace the Gospel-Simplicity , for he says , d If we be not converted , and become as little Children , we shall not enter into the Kingdom of Heaven . Leave therefore all your Studies , Sir , and hear what God will teach you , and follow him . Hereby you will be the most wise in the World : For if you continue your Studies , they will serve you for great Hindrances . If you have resolved to quit your Benefices , quit also your Sciences : For they have not made you to know God , nor yet your self . Therefore you have no reason to love them ; but rather to abandon them . I ask'd her , If I ought not to preach any more , nor to teach any Person , seeing I might now do it with more Perfection than I had done it formerly ; for I had receiv'd by her Discourse much Light of the Truth , and of Falshood . She says : Sir , Do not teach any Body until you have found Communion with God : For how can you give to another what you do not possess your self ? You have made so many useless Sermons , and so many Teachings without Profit for your self or others : There is Time enough lost , you ought now to employ it well . You believe that you can do it with more Perfection than formerly : Which I doubt very much ; for if you think to teach the People the Evangelical Life , and do not observe it your self , this is e worse than to hold your Peace , because every one will have Ground to believe that it is nothing but a Formality , which must be observ'd in declaring the Gospel , and that there is no need to put it in Practice , seeing they who teach it do not practise it themselves . I think in this Case it were better to be ignorant of it f than not to practise it when we know it : At least , it is a less Evil never to have understood it , than to have known it and not to practise it ; tho' both are evil , because all Christians are oblig'd to know the Gospel , for we cannot without Guilt be ignorant of it ; but to hear it so often , and for all this not to desire to follow it , is a double evil , because of the Ingratitudes which are committed in not practising what we know by the Grace of God. It is a Grace to be caught , and an Ingratitude not to follow Instructions . Therefore you will do nothing but spend your self in Teaching , and will not replenish others : Besides , that in Teaching there is always the Hazard of Vain-Glory , because Flattery g is the Ruine of our Souls ; and perswades us that we have that which they say we have . I said unto her : That infallibly many would put in Practice the Doctrine of the Gospel , if they knew it as I do at present , because these Truths are so clear , that of necessity one must yield to them . She said : Sir , Do not engage your self to declare the Truths which God now makes known to you : For they will not be well receiv'd by the Learn'd . You ought first to have overcome all Human Regards ; which you have not yet done . Likewise you must have the Courage to expose your Life for this Truth . For otherwise you will be opprest without any Profit ; because they would outragiously persecute you if you should declare the naked Truth of the State of the Church at present ; and if you teach , that to be a true Christian , one must observe the Doctrine of the Gospel , they will altogether oppose you , and will affirm , That all they who are baptiz'd are Christians , however Wicked they be . Thus you will have much to suffer , and will profit others nothing : Because all that you might build up by Teaching of the Truth , the Learn'd will destroy by their Arguments , and will easily dissuade People from believing you , even rejecting your Doctrine as Evil and Seditious ; for they study nothing so much as to flatter the World h , and speak as they are desirous to hear . They have forgotten that Jesus Christ said by his Apostle , That i he who would please men is not the Servant of Jesus Christ . There can be no Preaching any longer without Reproof , but what flatters the Ear , and is agreeable to the People ; for the Truth which l reproves is so disapproven by Men , that I believe , Sir , if you should speak publickly the Truths which I in confidence have told you , they would cut you off from the Church , declaring you an Heretick ; yea , they would even pursue you to Death , because they could not approve the Truth without condemning themselves , their Lives being contrary thereto ; and no Body hates his own Soul : Therefore they condemn others . I ask'd her : If I ought always to continue idle , without doing any thing , seeing I could not Teach nor Preach any more , and that I had no other Employment , for that I had passed all my Life-Time in Study , and in the Direction of Souls . She said : Sir , Labour first for your own Perfection , until you be entirely united to God , and then you will be capable of other things . If there be no Profit to be reap'd among the Catholicks , you may go among the Heathens , and Hereticks , who will be more disposed to receive the Truth than those who are under the Roman Church : Because others sin through Ignorance , and these Romanists through Malice . Many Heathens would follow the Truth if they knew it , and likewise divers Hereticks , because they seek and ask it always . Therefore we hear them dispute willingly , to shew that they are not at Rest , but seek and ask always after the Truth . But m the Catholicks do opinionately presume of their Salvation , because they esteem themselves the People of God , as they are truly , even as the Jews were , who are now abandon'd , but shall be converted n so soon as the Roman Church shall be overthrown . Those will be truly capable of receiving the Spirit of Truth , acknowledging their Errors and Ignorances . Labour , in the mean Time , Sir , for your own Perfection , and you will very shortly see that the Harvest will be ripe , and that there will be need of Workmen . We approach so near , that I fear your Soul will not have so soon acquir'd its own Perfection , as these things will come to pass . Therefore make haste , fearing to be sent away as an unprofitable Servant . Occupy the Talent which God has given you , for he will come very shortly to demand an account of it . Apply your self to your own Perfection with the same Earnestness wherewith you formerly applyed to the Perfection of others , without any Profit . I ask'd her , If she believ'd that the Roman Church would be Destroy'd and Ruin'd , and the Christians scatter'd as the Jews are at present ? She replyed ; Yes , Sir , and much more , for the Jews have continued constantly in the Jewish Law ; tho' they be bodily scatter'd through all the World , they are , nevertheless united in an uniform Faith and Belief , holding still the Law which God had given them : But the Christians o have denied their Faith , tho' they be yet united Bodily : How would they preserve it in Time of Persecution , when all this Lustre and this Magnificence of the Church shall be destroy'd , so that there shall p not be one Stone upon another in its outward State , no more than there is at present in its inward ? This must needs q come to pass , Sir , else God would not be Just , for the Jews might Reproach him with Reason , That they never committed such an Infidelity against their God as the Christians do . It is very true , they kill'd the Body of Jesus Christ ; but that was through r Ignorance . The Christians do kill it a thousand times out of pure Malice . They believe that the same Body of Jesus Christ is in the Sacrament of the Altar , and they give it daily unto Whores , Thieves , Murtherers and Sorcerers ; and yet they make them believe that they shall thereby receive Graces . The Jews never believ'd that they obtain'd Grace in putting Jesus Christ to death , as these Christians do believe in receiving him unworthily : s For Pilate said that he found no Fault in him , and was in great Fear to condemn him : And the Christians go affrontedly to receive him , with a Soul full of Sins , believing , in the mean Time , that he is oblig'd to impart unto them his Graces , in Recompence of the Affronts which they do him . It must needs be , Sir , that all these Falshoods be discovered , and that God t shew the Villany of his People to all the World. If clear-sighted and illuminated Men would discover it , they would immediately be hated and u slain between the Temple and the Altar ; therefore the Judgments of God must discover them . The Nineteenth Conference . That all Christians ought to Read the Holy Scripture . Whether the Church can Err ? Where She is ; Where not . I said unto her : That the Jews and the Hereticks would be well-pleased to hear such Discourses , for they have some such Sentiments . She said ; Sir , I do not speak x to please any Body , and I regard neither Jews , nor Hereticks , nor Catholics , but the straight Truth , according as the Spirit of God manifests it to me . I have never conversed with Hereticks ; but I have casually heard some things said of them which are much better than what the Catholicks do : Tho' it were in nothing but this , That they take Pleasure to read the Holy Scriptures , and carry them everywhere with them , studying them almost Day and Night . This is a very laudable y thing ; because we ought always to learn what we ought to practise : If we do not learn it we cannot know it z . In the Bible the whole Law of God is contain'd , and also the Doctrine of Jesus Christ ; from whence may be deriv ▪ d all the Nourishment of our Souls . If the Hereticks do not put it in Practice , they do ill as well as the Catholicks ; but they have this Advantage , that they know the Truth if they will practise it . But the Catholicks are only stor'd with Books compos'd by Men , and depriv'd of that which God hath given us for the Nourishment of our Souls : It is just the same as if we would take from a Child his Nourishment , and give him an Image to sustain him . He may look long upon it before his Body receive Nourishment and Substance from it . It seems to me a very ill thing to forbid Christians the Reading of the Bible in the Vulgar Tongue , since a it must teach us all that we ought to do and forsake , and the Advertisements which God gives us , by his Holy Prophets , and by Jesus Christ himself and his holy Apostles . I said unto her , That the Church had forbidden to read the Bible in the Vulgar Language , because of the Abuses which were thereby committed ; for many ignorant Persons would interpret it amiss ; from whence Heresies arise . Secondly , Because many Bibles were changed , and something taken away or diminish'd from the Original . She replyed : Truly , Sir , these are very weak Reasons : They forbid to read the Bible in the Vulgar Tongue , lest the common People do draw Heresies from it ; while the most part of Heresies are introduc'd into the Church by the Learned , Priests and Monks , not by Simple Ones , who would never be follow'd in their new Errors ; for they would have but small Authority and Learning to Introduce them . If this Reason ought to have place , it would be more expedient to forbid it to the Learned , since they have invented all the Heresies , and not the Vulgar : b Jesus Christ taught the Simple People more than the Learn'd ; to shew that he found them more capable and susceptible of receiving his Doctrine than the Great and the learned were . And if all Christians ought to practise the Doctrine of Jesus Christ , by the same Consequence , they ought to Read and to Learn it . And if they will needs forbid the Reading of it , because of the Abuses which are committed thereby , they must also forbid the going to Church and to the Communion , where there are a thousand times more Abuses committed , than can be committed by the Reading of the Holy Scriptures , which was not made for the Learn'd , but for c Saints , from whom Men will needs take it , shewing themselves more foreseeing than Jesus Christ , to hinder Abuses and Errors . If there were in the Church a Prohibition only to read the Bibles which are not approv'd of , there would be a Pretext to colour this Prohibition ; but seeing all are forbidden , it is to forbid what God hath commanded . I ask'd her ; Whether the Church might indeed err in this Prohibition , or in any other thing ? She said ; No , Sir , the True Church can never err , because God has promised that he will d always maintain it : But I would willingly know where the Church is at present . She can be no where but in the Souls e which possess the Doctrine of Jesus Christ . Behold this is the only Place where the Church resides . Who will shew me these Souls ? I would gladly know them , I would love and follow them even to Death . I have not yet found this Happiness . You believe it may be that it is the City of Rome , because S. Peter did reside there ; and for my part , I believe that Rome is f the Babylon of Confusion ; that the Holy Spirit does no more govern there than you see it in your Chapter . You have Judgment enough to discern if the Holy Spirit directs all the Resolutions which are there taken . He does it far less in the Roman College : For there he has no more Audience ; and if he should appear there in Form of a Dove ( as he did at the Baptism of Jesus Christ ) all these Presidents would cast their Caps at him to chace him away ; for they have no more to do with his Light , since they have made themselves Gods g upon Earth . The Church therefore cannot err , but h the Men who are call'd Churchmen may err , and do truly err in this Prohibition , by which Christians cannot any longer read the Gospel nor the Bible , in which is contain'd the Law of God. How then can they observe it , if they may not read it , in order to learn it ? This is an Error which no Body is oblig'd to follow , because the true Church cannot thus command it ; for it is contrary to the Doctrine of Jesus , who says , i Take , eat , this is my flesh ; and drink , this is my Blood of the New Testament , And these Men will not have us to touch it , but as far as it pleases them to give it : Whereas Jesus Christ says , Take ye it , and eat ye it . He speaks to every one . The Twentieth Conference . Of the Word of Jesus Christ , which is truely his Flesh and his Blood. Of the Reading of the Holy Scripture , and of the forbidding it . How the Church cannot fail ; and what is the Church , and what not . I said to her : That these Words were understood of the Eucharist , where we drink his Blood and eat his Flesh . She reply'd ; What perfect Sense can you find wherein to apply these Words of the Lord unto the Eucharist , seeing he says , That l he who eats his flesh and drinks his blood shall live for ever , and yet so many thousand Persons , who commonly receive the Eucharist , do live and die in their Sins ? It would follow that the Words of Jesus Christ were not true , when he says , That they shall live for ever . He has said elswhere , That m neither Whoremongers nor Drunkards shall enter into the Kingdom of Heaven . Neverthelss we see daily such Persons receive the Eucharist . Can they live for ever without entring into the Kingdom of Heaven ? There would be a great Contradiction in the Words of Jesus Christ . He cannot save those whom he condemns , nor say to those who shall not enter into the Kingdom of Heaven that they shall live for ever . n It is assuredly his Word which he calls his Flesh and his Blood. For whosoever shall eat it , that is to say , incorporate it as the Nourishment of his Soul , it must needs be that he live ▪ for ever o ; for this Word gives Life Eternal ; and he who feeds upon it as on his daily Bread can never die ; this is the Tree of Life , seeing it gave Life to all things . This Word p has created Heaven and Earth of nothing ▪ How should it not give Life unto the Soul which receives it ? And if it have the Force to translate Bread into the Body of Jesus Christ , as they teach , how shall it not change our Souls into the Spirit of Life Eternal , if we receive and incorporate it as becomes ? Jesus Christ said q These are my Mother , my Sisters and my Brethren , who hear my Word and do it : To shew that he esteems more the Receiving of his Word than the having contributed to the Formation of his Human Body , it being most certain that the Virgin Mary was more happy in receiving and doing his Word , than in being his natural Mother . I said to her : That there were many Errors in the Church , if the Sense that she proposed ought to be received : That it was very clear and intelligible , but it had never been understood after this manner . She said : Blessed be God , Sir , that he grants yet this Mercy to the World , to send his Light amidst the so obscure Darkness , into which it is brought at present . All the highest Mysteries of our Faith are involved in this Obscurity ; nothing is understood in a perfect Sense , and they do often apply Senses contrary to the Truth . r They have walk'd as groping even till Now. It is no Wonder if they fall from one Error into another insensibly . It is a great Happiness that it has pleas'd God to let us live even until the Time that he comes to enlighten the World , after that so great a number have perish'd through Ignorance . We have no more deserv'd it than they . Let us endeavour to apply it rightly unto our Salvation , without letting the occasion slip , which is now so freely offered us . How many souls are there of such a tender Conscience , that they dare not reject a Sentiment which comes from the Roman Church , or any Decree of its College , fearing to offend God , because they look upon it and take it for the Holy Church ? I knew a Person of a very good Life , a Doctor of Theology , who said , That if the Pope forbad him to read the Gospel , he durst not read it any longer : So much was he preoccupied with this Belief , that Rome is the Holy Church ! Upon this Supposition all the most pious do follow that which is Evil , without perceiving it , because they have taught us that we owe a blind Obedience : As if we were permitted to s follow Evil blindfold ; which is a great Error : For we are all oblig'd to discern t whether what we follow be good or bad . For Example ; This Doctor could not abstain from Reading of the Gospel , without offending God highly , tho' the Pope had forbidden him to read it , because this Prohibition is contrary unto Jesus Christ , who has brought u his Word from Heaven , to be the Rule of our Life , and the Nourishment of our Souls ; and has said , That it x must abide in us for ever . How could we cast it behind us because a Pope forbids it , who cannot destroy what God has establish'd , nor forbid what he has commanded , without being Antichrist ? for all that is against Christ is assuredly Antichrist . We may indeed believe and follow what the Pope and his Councils do ordain us , when they are things conformable to the Law of God , and the Doctrine of Jesus Christ ; which is no other thing but the Explication of the Law. Tho' this were taught us by the Devil himself , we could not do ill to follow it : But the things which are contrary ought never to be blindly follow'd . God has made us Reasonable Creatures , to the End we may discern Good and Evil. All the Blindness that a true Christian ought to have , is to y captivate his Spirit under the incomprehensible Works of God , not to captivate it to believe that that which is Evil is Good. A man must have lost Sense and Spirit to abandon himself to such a blind Obedience ▪ which , nevertheless the most part of pious Christians do , who do yield in all things to the Ordinances of the Pope or of his Council . If this Mischief be not shortly at an End , and if the Truth be not discover'd in this Point , all the World will perish : Because many things will be determin'd which will be against God , tho' it were nothing but the Infallibility of the Pope . It contradicts directly the Truth ; because no Man can ever be infallible how holy soever he may be . z S. Peter , the first Pope , did expresly deny his Master , and did really err a in dissembling , because of the Jews , for which S. Paul reproves him . Can it ever be said , without Blasphemy , that a Man is Infallible , secing Infallibility appertains to God alone ? Neither the Pope nor any other can err or fail in following the Doctrine of Jesus Christ ; but in following their own Judgments , or those like themselves , they may fail , and err greatly . I ask'd her : How it was possible that God should have left his Church for so long a Time in Errors ? She said : Sir , God has not left his Church in Errors , she can never err nor fail ; for she is one and the same b thing with God : As the Bridegroom is but one Flesh with his Spouse ; even so the Church is but one Spirit with God : Therefore she can never be left in Errors , not for one Moment . But the Errors which I discover to you , Sir , are in Men , not in the Church , for the Church is no where but in the Souls which possess the Doctrine of Jesus Christ , who have never err'd so long as they abide in it . The Church is a Spiritual and Invisible Spirit , which renders it self visible by the Human Bodies which this Spirit animates . So long as these Bodies are animated and possest with this Spirit of Jesus Christ , they are all Members . which make up this Church : But if this Spirit withdraw himself , they are no more but Members of Flesh , not Members of the Church c Errors therefore are insinuated into these Members of Flesh , not into the Spirit of God. But whereas these Members of Flesh did possess formerly the Spirit of the Church , they have retain'd the Name d after having lost the Spirit ; and their Souls being void of Faith e God takes no longer Pleasure in them , but they are abandon'd to the Spirit of Error . Not that God on his part leaves the Church to err ; but these Men having forsaken their f God , have form'd a Church of Flesh , which cannot be the true Church , which is a pure Spirit g ; as God , who is not visible but by his Works , so the Church is not visible but by the Bodies of those who possess this Spirit . It appears sufficiently that what they now call the Church is not govern'd by Divine Principles , but by Human and Natural . I ask'd her : Whether the Pope , the Cardinals , the Bishops , Prelates , Pastors , Priests , Monks and other Persons , making Profession of the Catholick Faith , were not the Church ? And if all these Members together do not make up a Church ? She said : No , Sir , all these Persons , tho' met and assembled in one and the same Place , do not make the true Church , so long as h they do not possess the Doctrine of Jesus Christ . It is nothing but an Assembly of Flesh , subject to Corruption . Every one acts there according to his own Sense . There they propose and resolve according to Human Arguments , not according to the Spirit of God , who is not to be found where things are manag'd only by Civil and Politick Measures , which do not regard the Glory of God , but human Accommodations . The holy Spirit does not animate so vile Subjects . Nevertheless , he governs always the true Church , in what Place soever it be : i He never abandons it . But who can discover it ? It is so hid and unknown that no Body discerns it . It is a Treasure hid under the Earth , of which Jesus Christ has spoken by Parable , saying , That l the Kingdom of Heaven is like unto a Treasure hid in the Earth ; and that he who has discover'd it must sell all that he has to buy this Ground , that he may find this Treasure . There is no Kingdom of Heaven , but in the Church ; that is to say , There is no Salvation out of the Church ; and not knowing where to find it , who can look for Salvation ? It it no wonder , Sir , that I said unto you heretofore , That Paradise was shut ; forasmuch as I cannot see where the Church is ; and consequently where Salvation may be had . m It is a Vine which is cut even by the Root and Ground : We see indeed its Branches extended far enough ; But they are nothing but dead Wood ; being cut off from the Root , no Fruit can be any longer expected from them . The Members , which at present they call the Church , are cut off from the Root n , which is Jesus Christ , which brought forth great Branches : But since they have been cut off from their Root , they are fit for nothing but to be cast into the Fire ; which you will see very shortly , Sir , in case God give you yet some little Time to live . The Twenty First Conference . Where the true Church is . Where God is . How he speaks to the Soul and the Soul to him ; and how we ought to dispose our selves for this Divine Conversation . I Ask'd her : If there was no fix'd Place , where we might find the Church ? That , for my part , I would search for her , because I would seek to be saved . She said to me : Sir , The Church is everywhere , where there are Souls possessing the Doctrine of Jesus Christ . There are no other Places proper or destin'd for the true Church to reside in . All those Persons who are call'd Churchmen , are as so many Stones , with which they have built a material Church , which serves now for the Offering of Sacrifice , and it may be shortly will serve for a Stable for Horses . These Stones and other Materials are not the Church , tho' they serve to the Structure of a Building , which may be both for Holy and Prophane Uses . Therefore , Sir , the Church is not to be sought for in any fixt Place which is material , but in Spiritual Souls , who also cannot be found ; because they are oblig'd to keep o themselves hid , as the Body of Jesus Christ did before his Passion : For they would do them no less Evil than they did to him ; because the Envy of the Prelates is now far greater than was ever that of the Pharisees , who put Jesus Christ to Death . God gives you a holy Desire of seeking the Church , for he has said , p Seek the Kingdom of Heaven , and the rest shall be added to you . This is a Sign that the Church is not tied to any material Place ; for then there were no need to seek it , but to go to the Place where it is . For Example : If the Church were at Rome , there were no need to seek it . We would know assuredly where it w●re . Since Jesus Christ says , it must be sought , this is indeed a Sign that it is hid and unknown . And likewise all they who seek Rome , do not for this receive all the rest in Gift , since so many things are wanting to them , even after they are Romanists . Which would not befal a true Christian , who would be content with what were purely necessary , with which God would always infallibly provide him . I said to her : That I was not truly satisfied for the Good of my own Soul : That I would willingly know , where I might find the True Church , that I might have Salvation . She replyed : Sir , q The Church is within you . If you seek the Kingdom of Heaven only , let Jesus Christ reign in your Soul by his Doctrine , then the Kingdom of Heaven will be in your Soul , God being there . He reigns always where he is . He would reign in all the Souls of Men , if they did not put Hindrances thereto . The Centre of our Souls is God , who being Salvation and Life , we ought not to seek without us the Church nor the Kingdom of Heaven . For he is not an Earthly and Temporal God , but Celestial and Eternal . The Church being the Word of God r , it is in us , since he cannot be without his Word , as we are always in the Place where we speak . He is not Earthly ; for Jesus Christ says , That s his Kingdom is not of this World : It is therefore a heavenly Kingdom which is in us , because God is there , whose Kingdom is Celestial and Eternal . Where then would you seek the Church and the Kingdom of Heaven but in the Centre of your Soul ? That is the certain Place of its Residence t . We may be deceiv'd in all other things , but not in this infallible Truth . If every one had sought the Church and the Kingdom of Heaven in the Centre of his Soul , there would not have been so many Persons deceiv'd . Since they have sought God without themselves in so many divers means , they have gone astray from him by the same means by which they ought to find him ; and whilst they sought for the Church in so many Masters , Doctors and Directors , they have stray'd from that which is Holy , to follow a Terrestrial and Carnal Church . By this the Devil has reaped much , and replenish'd his infernal Granaries to our Dammage . Therefore I intreat you , Sir , that you would not seek for the Church in any other Place but in the Centre of your Soul u : For there is so much Deceit under the Mask of Piety , that the most knowing are catch'd by it . Many are made Saints who are of the Synagogue of Satan x . I said to her : That I had not that Method to discern and find God in the Centre of my Soul ; entreating she would declare to me the way how I might find him there . She said ; Sir , you will see him by the Eyes of Faith. If you believe that God is everywhere , he is also truly in your Soul , and even in a special and particular manner , as a thing which is most like to him . He is in the Elements , giving them Being and Subsistence , else they could not subsist . He is in the Herbs , Trees and other Plants , in giving them Vegetation . He is in the Animals , giving them Life as he does our Bodies : For if God were not in all these things , they would resolve into the same Nothing , from whence they have been taken ; for no created thing can keep so much as one Plant of an Herb in Life . It is God that does all . We see this with our Natural Eyes ; how much more firmly ought we to believe that he is in our Soul , which is Divine and Incomprehensible ? This Quality comes nearer to God than any other Creature : We cannot comprehend what a Soul is , no more than we can comprehend what God is . It has Qualities so approaching to him , that it may with Reason be call'd a dependent Deity : For we see indeed the Works which it operates in our Body ; but we cannot see what it is but by its Operations , as we cannot know God or perceive what he is but by the Works which he produces to our Knowledge . Our Soul gives Motion to our Body , and Agility to our Understanding , makes the Memory to remember , and moves all the other Powers of the Soul. We feel and see that this is done in us ; nevertheless no Body can comprehend how this is done , but we must confess that our Soul is a thing incomprehensible , as well as God ; and since there cannot be many Gods , we must conclude that God is the Centre of Souls , and that they spring from him as a Branch from the Root . And as Trees cannot bear Branches without having a Root , so the Soul cannot have a Being if God do not give and produce it . By which you may abundantly perceive , Sir , that of necessity God is the Centre of our Soul , and that it cannot move but by him y , no more than the Body moves it self but by the Motion of our Soul. This being so , we ought therefore to seek God where he is , and he being no where so expressly as in the Centre of our Soul , it is there z that he must be sought , as in the true Place of his Residence . And if you ask me the Method and the Way , to find him in the bottom of your Soul , there is no other , but to remove all the Hindrances , casting out of your Soul all earthly Affections , that you may have no other but for him . Your Soul will no sooner be free from all these Earthly Affections , than it will fall into God , as the Stone falls into its Centre . I know no other Method but this Disingagement from our selves , and from all other things , to find God , and to become one with him . I have sometimes sought him without me , by Actions which did seem good ▪ but I have since remark'd , that those serv'd for Distractions ; and the more I acted outwardly , so much the more did I stray from my God. Therefore , Sir , become wise by my Loss , and do not lose your Time in seeking means out of your self ; for they serve us often for Hindrances . Our Soul is his true Temple a and the Place of his Rest . Let us only remove all that is between him and our Soul , and we shall see him Face to Face , to speak after our manner : That is to say , we shall see him clearly by Faith , and shall know him by the Operations which he will make in us , and shall taste him by the Repose and Consolation of our Conscience . I thought that I understood well enough this Truth , and that Faith dictates to us that God is the true Centre of our Soul : But to taste him , and speak sensibly to him , by his Operations and Notices , this was above my Capacity ; entreating her to tell me how this was done . She said to me : Sir , The Soul is a Spirit , and God is a Spirit , and communicates himself in Spirit , not with verbal Words but spiritual Motives : Which , nevertheless are more intelligible than the finest Eloquence of the World. God communicates himself to the Soul , as the Sun to his Rays ; and the Soul to its God , as the Rays to the Sun , by the great Unity and Dependence there is between God and the Soul. When once it is denuded of its self it has no more need of Sight or Mouth to understand God , than we have need of Words to understand our own Conceptions . So soon as the Soul is disingag'd from it self it is so transform'd into God , that it is entirely swallow'd up in him , and becomes one thing with him , having no longer any Will but his , nor Desires but what he wishes ; and it does not move it self any longer but by the Motions of God : So that the Soul and God are not any more but one and the same thing : And if you do not taste God , and understand not his Will , it is assuredly because there is yet some Hindrance . Do not afflict your self for this , Sir , but take the Pains to disingage your Soul as much as is possible for you . This is all that you can do . For to be troubled that you do not feel nor understand the Motions of God , would be a Presumption ; for if your Soul were capable of it , God would abundantly give it . He wants your Disingagement , fearing that you would abuse his Graces in living yet to your self . I was wholly ravish'd with Pleasure to hear how God communicates himself to the Soul : But perceiving that I was yet far from this Happiness , I ask'd her , By what means I might be disingag'd from my self , and from every other thing , that my Soul might taste God ? She said to me : It is very easie , Sir , to be disingag'd from every thing , by considering what it is . For if we were not distracted and wandring in our Mind , it would be impossible that we could love our selves or other created Things . We cannot do it but through a Diversion ( or straying ) of the Mind : For if we seriously reflect and consider what we love in loving our selves or other Creatures , we must confess that we are Senless . For what do we in loving our selves ? we love a thing very Miserable , Impotent , Unconstant and of short continuance , there being no created thing more subject to all sorts of Miseries than we are in our selves , nothing more changing , nothing more weak , nothing more perishing . Is this capable of our Love ? An Abridgment of all sorts of Miseries , more infirm than any Animals ! and the things which are without us are yet of far less consideration . 〈◊〉 we love Meat and Drink , is there any thing more 〈◊〉 for as soon as we have swallow'd them they are corrupted and chang'd into Putrefaction . If we love the Pleasures of the Sight , this is a thing that passes in a Moment , and cannot give Satisfaction . The more we would satisfie our Senses , the more they thirst ; for the b Eye is never satisfied with seeing , no more than the Ear with hearing . Even so of the Lust of the Flesh ; These are all insatiable things , of the nature of Salt-Water ; the more we drink of it , the more we thirst . And , as for the Pride of Life , what does it put in us but a Blast of Wind ? For if a Woman bow , or a Man be discovered in our Presence , what does that give us ? These are all but imaginary Goods , which put nothing in him that loves them . If we would search into these Truths , it would be very easie to strip us of our selves , and of all created Things : For they are not at all lovely , but to those who have lost their Wits . Our Soul is created for things more great . It ought not to debase its self to Objects so unworthy of its Love. It is very easie to forsake our selves , and all things , when we enter into the Consideration of things that are everlasting . All our Amusements proceed from this , that we come not to the Knowledge of God and our selves : For if we knew God we could not any longer love any other thing c ; and if we knew our selves , we would hate our selves and all things , because we have nothing in our selves which is not d hateful . Thus all the Love which we bear to our selves and to other things , proceeds from pure Ignorance and the want of Serious Reflection on our selves , and on all created Things . I ask'd her ; How I might make this Serious Reflection and discover the Nothingness of all created Things : And said , That I must acknowledge her Saying was true , that there is nothing worthy of our Love ▪ But I could not discover the cause of the Blindness of my Mind in this , since I had a Desire to discover the Truth , and to be taken up entirely with God. She said : Sir , the Fault of your Straying , as that of all the World , proceeds from this , That Men amuse themselves with the speculation of visible and sensible things by which they forget the invisible and spiritual : And thus they go on always in a e Forgetfulness of God and of their own Salvation . Men do even serve for a Hindrance to one another ▪ For being all full of these Distractions and Wandrings of Mind , they speak almost of no other thing . One speaks of his Health , another of his Meat , another of that which seems fair and good to him : And thus they fill one another's Minds with earthly Idea's , and they neglect the consideration of heavenly things , upon which alone their Happiness depends . That Application of Spirit which we give to our selves , to others , to our Affairs , Business or other things , which respect only this present Life , do rob us of that Time and Attention which appertains to God : For we are not created f for this present Life , but only g to live for ever with God. If we are oblig'd to remain here for some space of Time , this is only to satisfie the Justice of God ; who being offended by us , has destin'd this short Life for the time of our Penitence : which being finish'd , he will pardon us , and restore us into our true Country , which is his Presence . We ought continually to aspire after it , without pleasing our selves in our Exile and Prison . What Folly , to take Pleasure in Sufferings ! The Riches , the Honours and the Pleasures of this World are all troublesome and painful things , and we reckon them for Happiness ! We glory even in our Chains and Fetters ! Our Sin has discovered our Nakedness , and its Shame has oblig'd us to cover our Body ; and this same Covering which ought to serve us as matter of continual Confusion , serves us , on the contrary , for Vain-Glory , which is altogether foolish , since our Habits are the Marks of Sin , and we wear them to glory in them . If you desire , Sir , to discover these Truths , and to be entirely taken up with God , fix your Understanding on the Consideration of all the things which are not God ; and you will find them all Vain and Transitory , even your Life it self : It passes every Moment , and ought rather to be call'd Death than Life , for we die daily : And from thence ascend to the Consideration of God and of our Soul , which are things Solid and Eternal . You will by this Mean be oblig'd to love the one and forsake the other . But you can never make these serious Remarks , if you do not quit the Commerce of Men , and abstain from all that is unprofitable , and what does not avail for the Glory of God. By the means of these Omissions , you will acquire a clear Understanding of the Truth , and a continual Communion with God : For the Cause of our Blindness of Mind proceeds from this , that we divert our selves always with Men , or the other Creatures , who do distract us from the Knowledge of God and of our selves . For all that is not God , is nothing . The Twenty Second Conference . That no true Contentment can be had but in God alone : How to return thither : Of Gifts : And of those which are made to Churches , which will perish . I Receiv'd a great deal of Light by such firm Reasonings , to which all Men of the World must needs yield . I said to her , That I found only a Difficulty to withdraw my self from all things , and to think of God only , because our Spirit does easily wander . She said : Sir , all the Difficulty there is in doing this , is only in our Imagination , for in the Practice there is great Contentment . For he who entertains himself always with God g is in a continual Feast , more pleasant even to the Senses than the most sumptuous earthly Banquet would be : For the Soul having full Satisfaction , the Spirit is in Peace and the Body at rest , all the Senses having a Satiety and Contentment ; whereas in the Commerce of Men , none of them can find full Satisfaction ; for as long as the Soul does not repose in its God , it is like a Stone in the Air , which never rests until it have found its Centre ; or like a Fish that is out of the Water , which remains without Vigour , dries up and dies if it be not put into it again . Even so , a Soul which is out of God , dries up h and dies , not being able to find true Contentment , even as to the Body , out of him . There is nothing but a Life truly Christian , that is free and pleasant , for it i flows from God the Fountain of all Joy and Pleasures . An Human Life is a Life of Constraint . The Life of Sinners is a Life of Slavery . There is none but the Life of a true Christian that is fill'd with Delights . The Human Life must force it self , for to maintain it self aright in State and Honour , and constrain its Nature and its Inclinations , to yield unto and please Men , fearing to offend or disoblige them ; therefore we are often constrained to bow as a Reed under the Power of the Great , or those in Authority , having no more Liberty than the Good or Bad Opinion of Men gives us . The Life of a Sinner is l a real Slavery , for he is tortur'd with his own Passions , which do often serve as an Executioner both to Body and Soul , destroying both the one and the other . What Pain is there in doing Evil ? What Displeasures and Remorse when the Evil is done ! How is a Sinner hated by others , and a Burthen to himself ? He has not sometimes the Freedom to speak or lift up his Head , for fear his Sin be discovered . Is it not therefore more easie to abandon all , and to entertain our selves only with God , than to undergo the Yoke of a Human or of a Sinful Life ? Seeing he who is resign'd to God lives as a Child , without Care , who is carried in the Arms of his Father . He fears nothing m being under the Guard of the Almighty ; he desires nothing more n , for he has found all . He can seek nothing , because all things are found in God : Riches , Beauty , Honour , Pleasure , all are there in abundance o . The Soul is joyful , the Heart content , and the Body in Repose . How can you find Difficulty , Sir , in a thing agreeable and full of all Good ! It should rather be found in the Life which you lead : Tho it be honest , yet it is subject to a thousand Disquiets and Cares to maintain you aright , and to please every Body . To quit all things is to quit very little for to find the All. And not to think but upon God is to do that which naturally we would do upon the ceasing of the eagerness of our Imagination , which frames to it self some imaginary Pleasure in the Conversation of Men , which is nevertheless interwoven with a great many Displeasures and Discontents . All this may be overcome by retiring our Spirit with God. I said to her : That I wish'd nothing more than to find my self in so happy a State , which would yield me Communion with God. That for this cause I would willingly abandon a thousand Worlds : Begging she would tell me in order what I ought to do for the first . She said : Sir , After that you shall have wholly abandon'd the World , present your self before God as the Prodigal Son p , acknowledging that you have wasted so many Graces , which he had imparted to you , that you might love him , and that you have applied them to please Men. Tell him plainly that you have sinned against him and Heaven : And then he will give you the first Robe of Innocence in imbracing you as his Son. Resign your self wholly to him , as a Child newly born again , and then he will govern you in all your Ways ; learning you to speak , to walk , to eat , and all the rest that hitherto you did not know how to do aright ; for if you walk'd , it has been to seek Temporal Things ; and if you have eaten , it was but for the Maintenance of your Body ; and if you spoke , it was only to please or satisfie Men : All which things are Vain , and Unworthy of a true Child of God. Quit therefore , Sir , all your old Habits , and suffer your self now to be conducted by God , who is your true Father . Receive q from him what shall befal you . If Prosperities come upon you , r bless him ; if Adversities , receive them with Joy ; s for he had no other things , whilst in this World , but Tribulations . Esteem your self happy to imitate him t . Seek no longer any other thing but what u God shall permit to befal you , and then you will find that the Lord is good and gracious . x Tho' Tribulations seem sometimes bitter , yet they are made sweet by the Conformity of the Life of Jesus Christ . Pains suffered with Jesus Christ are rendred agreeable . This Resignation to God is the first part of Blessedness , which draws along with it all the rest . When you shall be resigned to his Government you will have no longer need of Masters or any other Helps : For he alone is your Protector in this Valley of Miseries , which will not last but for a Moment in respect of Eternity . y Let us suffer with him , if we would reign with him . I ask'd : What I should do with my temporal Goods ? if I should distribute them to the Poor , or to Churches , or rather to religious Convents ? She said ; Sir , Keep your Temporal Goods for your Entertainment : For he who has not wherewith to maintain himself now-a-days , when Charity is dead , would have Vexations to seek and find it : So much the more that Justice requires rather to retain what we have lawfully acquired , for our own Nourishment , than to give it away , and to be oblig'd afterwards to ask of others . This Pretext of Voluntary Poverty hath introduc'd among the Religious great Avarice ; for after having abandon'd their own , they seek with more Greediness the Wealth of Others than ever they did their own . Which obliges them to flatter People , and often to give way to evil , that they may have where withal to live , and they are unsatiable to augment and increase it . It is a kind of Robbery to take the Goods of others by way of Alms , when we have the Means to live upon our own . But if you have more than suffices for your Entertainment , distribute it to Christian Brethren , who have need of it , as the first Christians did , so that z no Body among them had need of any thing , because the Rich did impart to the Poor what was necessary for them : There being then no Proposal of Building so many Churches and Monasteries as at present , which are built more for the Commodity and Pleasures of Monks , than for the Glory of God , which does not consist in material Temples , as it does in the Living Temples of the Souls of true Christians . These are a the true Temples of God , where he will reside to all Eternity : But not in these Machines of Stone or Wood , which will perish very shortly with their Builder ; who will be oblig'd to suffer Poverty by Force , since they would not suffer it voluntarily , according to the Vows and Promises which they make publickly of it . If at present you do not find true Christians , to whom to give of your Abundance , keep it , for the Love of God , until you shall know them . His Mercy will very shortly form a great number of them . For to give to the Wicked is to co-operate to their Vices . Having remark'd that she spoke of the Destruction of Churches and Monasteries ; I ask'd her , If she believ'd that they would be shortly ruin'd ? She said : Sir , I believe that God will very shortly grant this great Mercy to the World , which is very desirable , seeing that he cannot be known so long as this Lustre of Honour and Riches rules in the Church . She will never be holy till after b the Destruction of all these visible and magnificent Things , which have chas'd away the Holy Spirit , and have rendred it the Babylon of Confusion . God can never be glorified in the same Place where Men do attribute all the Glory to themselves ; and the Church , cannot subsist but by the Virtue and Holiness in which its lawful Bridegroom Jesus Christ did establish it . If she be joyned and allied with Honour and Riches , she has play'd the Adultress , and deserves to be rejected by her lawful Husband , who has for so long a Time born with her Whoredoms , that they are come to a heighth , being become unsupportable to those who have fully discover'd them . How much more must they be so to the clear-sighted Eyes of her lawful Husband ? We ought to wait for , yea c to wish and desire those Ruins , which will discover where the true Christians are . This Mask of Hypocrisy being taken off , we will see them with open Face : Which will be a far less Evil ; because there will be far less of Deceit in it . It is now as in a Comedy , where the Servant acts the Part of a King ; and so soon as it is finish'd we will see indeed that the King was nothing but the Servant . Those who reign at present in the Church , being stript of their Apparel , it will then appear whether they are Prelates for God , or for Mony and Honour . The Twenty Third Conference . Of the Destruction of the Church , and of the Vprightness of God in his Judgments , and in all that he does . I ask'd her : If there was no way to appease God by Prayer or Penances , that this total Ruin of the Church might be prevented , which is replenish'd with so great a Number of Persons , as well of Priests as Religious , which make some say , that the Church was never so numerous , nor in so fine Order as now . She reply'd : Sir , There were never so many Religious , and so little of Religion . It is of this great Diversity that Jesus Christ said d , Do you see all these things ? I tell you , there shall not be be left one Stone upon another , that shall not be overthrown . The Temple of Jerusalem was only the Figure of the Church , of which Jesus Christ spoke in a perfect Sense , saying , That all these Orders , all these Priests , all these Religious Persons and Zealots which compose the Church , with all other Christians , should be destroy'd after such a manner , that two should not abide together : So that all shall be destroyed and displac'd . These things must needs come to pass , because all study to be Priests and Religious , and no Body to be a true Christian . Jesus Christ cannot reign in all these things . He must needs demolish them , and cast down the mighty from their Seats , and abolish the Wisdom of the Wise ; and then he shall reign . Would you , Sir , Pray , and do Penance , that Jesus Christ may not reign ? If his Kingdom be inseparable e from his Gospel-Spirit , it must be establish'd that he may reign there ; and it cannot be establish'd if Riches , Power and Honours be not banish'd out of the Church . For tho indeed he should come bodily into the World , as he did in the time of the Jews , he would not be received by the Church : She would rather Murther him a thousand times , than either hear or follow him ; for she will Rule and not Submit , and will persevere in the Glory and Wealth of the World , and contempt of the humility and poverty of Spirit , wherein Jesus Christ has placed her . Therefore of necessity all these Riches , Grandeurs and Honours , must be destroyed before Jesus Christ can reign in his Church . He has no need of that great number of Priests , nor of the multitude of Monks . But he cherishes f Souls humbled and despised for his Word . All that splendor and that order which appears beautiful in Men's Eyes , is defective before the Lord , who has chosen Contempt and Reproach for our Example . I said to her : Seeing the wrath of God was so great that it will not be appeased , we must resolve to suffer ; but it was very hard to see the total ruin of the Church , in which among others there might be yet a great many good men who would suffer innocently . She said : Sir , you do not know God yet , since you imagin that he is angry and will not be appeased , and that he does hard things in his universal Chastisements ; yea , that he seems cruel in making the Innocent to suffer with the Guilty . Believe me , Sir , all these Sentiments are Blasphemies which you utter against God , without knowing it , for want of not considering sufficiently that God is a Being All-just , All-good , and All-powerful . If he be All-just , he can never commit Injustice ; if he be All-good , he can never do an evil thing ; if he be All-powerful , nothing can be wanting to him , nor fail him . How say you that his Wrath cannot be appeased , since an infinite Goodness cannot have Wrath. ? g And if he could not be appeased , he were not Merciful . If he h did a hard thing , this would likewise offend his Goodness . And if he should make the Innocent suffer with the Guilty , he would act against his Justice . All which things can never be done by God. But our narrow mind not comprehending that Almighty Power , Goodness and Righteousness , judgeth rashly of God : We imagin that he is in anger when he does not pardon any more : And if we would fix our minds to consider the reasons why he does not Pardon , we would easily perceive that he i cannot in justice pardon any longer , because our sins are very numerous and without repentance : We love them , and we will not part with them . Must he then not chastise them if he love Righteousness ? and instead of perceiving that they constrain God to this chastisement , we see nothing but that God is greatly in wrath ! as if he were subject to vicious Passions like to ours . We judge likewise that he will not be appeased when he chastiseth ▪ notwithstanding our Prayers ; but we do not see that these Prayers are not effectual , because they are not accompanied with m regret and resolution of amendment . We pray that God may pardon us , and not chastise us , n that we may the more peaceably continue in our Sins which peace and prosperity do nourish . Would God be merciful if he should pardon us , or be appeased in such a case ? He would rather be unmerciful in being appeased , and in giving us time and means to sin the more . Who does not see that our judgments are deceived , and that we would by them blame God for our own faults ? as when we say , that it is a hard thing to have universal Chastisements , when we believe there are yet many good Men among others who are wicked , and do not perceive that the evil is universal when the punishments are so . The sacred History of the Scripture makes appear to us , o that God would have pardoned all that were in Sodom , if there had been but ten Righteous within it . We believe there are a great many good men according to our judgment , whereas it may be before God there are none ; and even tho there were divers , yet it is a good thing p that the Righteous be tried by Tribulation , for they testifie by it the fidelity they have toward God , in continuing constantly faithful to him in adversity , as well as in prosperity ; and likewise they thereby try themselves : For many are deceived who q thought they were faithful to God in Prosperity , and yet Adversities have made them stumble in the midst of their Race , or they have perish'd at the first essay of Temptation . So that God manifests always great Righteousness and great Mercy , chiefly in sending universal Rods , in chastning the Wicked , and in trying the Righteous , if there be any , who never suffer for the Guilty , but for their own Perfection and Merit . Universal Chastisements being much more profitable to the Good than to the Evil , because they purifie them and render them more perfect , whereas the wicked become worse by them . I was obliged to confess , That I had done a great wrong in speaking thus of God , according to my Sentiment . I asked her how ▪ I ought to behave my self , that I may not any more fall into the like faults , and that I might make a right judgment of God. She said : Sir , never judge according to what you see outwardly , but give always time to your Spirit to examin the works of God , and you will discover that all that he does and permits is accompanied with r Righteousness , Goodness and Power , which are his Qualities , without which he does nothing . Men do deceive themselves , and the most wise err in this point , when they will censure the works of God. In which they are real Ignorants ; for if they had any small Light , they would admire and adore them only , without making any judgments of them ; for of necessity what they make is unjust , injurious , or rash , because no human Spirits are capable of s fathoming the works of God , for they are all incomprehensible . We can only see that in them s there is all sort of Goodness , Righteousness and Power . If we consider only a grain of Corn , we shall find in it these three things , Power is in its frame , because no man is able to make a grain of Corn how Great and Learned soever he be . We percieve also in this grain the goodness of God , who gives so liberally to the Good and to the Wicked their necessary Food . We will there likewise find Righteousness , because having made Man subject to be nourished with this grain , he provides it for him , even tho he be his Enemy , that he may find no injustice in God , to have subjected him to a thing which afterwards should be denied him . He wills that we may comprehend aright that all his works are Just , and Good , and Powerful , tho we be ignorant how he makes them . The Twenty fourth Conference . Of the Enquiry about the most Holy Trinity , and concerning Grace ; and that the Saints themselves are mistaken therein , none being Infallible . I Said to her : That I had committed a great many faults in this matter ; that often I would needs dive into the works of God , even his highest Mysteries , such as that of Grace and the Trinity ; and that many holy Doctors had pass'd all their Life in such Studies , to declare how God begets his Word , or how God bestows Grace differently . She replied , Sir , It is very ill done for a silly Worm of the Earth to seek to comprehend that which a God does . It is enough u always for a Servant to know what is agreeable to his Master in the matter of the duty of his Service , without its being permitted him to enquire into his most secret particular Affairs . He has performed his Duty when he has done that which is commanded and ordain'd him by his Master . Much more blame worthy is it that a Creature should inform it self how God begets his Word , or how he distributes his Graces unto Men : This is beyond our Duty . We ought to reckon our selves very happy to learn that God has so much Goodness ; x that he always imparts to us Grace sufficient to enable us to love and serve him . Every one may find this in his own Conscience ; and Experience , which is the Mistress of all Scienc , can testifie that every one has received Grace from God , even tho he be a great Sinner . What need is there after this to inform our selves how God gives these Graces ? Or if he give more to one than to another ? If this be not to seek matter to condemn God of Partiality , or to make him have respect of Persons , and so to render him less Lovely . There is yet less ground to inform our selves what the Holy Trinity is , for no body is capable of comprehending it , nor yet how the Father y begets the Son ; so much the rather , that to render unto God agreeable Service , there is no need of knowing any other thing than what he commands and ordains us . z What is more is unprofitable or evil ; for all that we should be able to say or know of the Trinity , cannot but greatly lessen the glory of his Being , which is above all that is most Beautiful , most Good , and most Great . There is nothing that can be compared to God ; neither are there any words that can give us the least signification of the Being of God , who comprehends all things . If God were Man , we would say that his Heart is the Father , His Mouth the Son , and his Understanding the Holy Spirit ; because the Heart of Man is the feat of Love ; his Mouth is the Channel by which this love is communicated ; and his Understanding is the Garden wherein the Conceptions do grow to make his Love be comprehended . These three things are but one Person tho it have these three diverse Operations . The Holy Trinity is but one God , who is all Love , a he loves Man incomprehensibly . We may call this Love b the Father . Now , no Being is perfect if it be not communicated . The Word has communicated unto Man this Love ; therefore it may be call'd the Son. c And this Word cannot be comprehended without Understanding , which has likewise been given unto Man to comprehend this Love ; which understanding may be call'd d the Holy Spirit . All three together are but that sole Love , which is God. There is not in the Holy Trinity a Man , a Child , nor a Dove , as they paint it unto us ; but these are all Figures to make us conceive something of God , who nevertheless is unconceivable : And all that they can say to us of him are but contempts or reproaches which we commit against God ; for he is not to be compar'd to any thing . We must force our selves to love him , not to comprehend him . The Saints themselves committed great faults while they would needs embark into these Studies . I believe the Devil has raised Disputes thereupon , to amuse Men in useless things , rather than profitable , and to seek to comprehend what ought to be adored . I ask'd her , if the holy Doctors could indeed have committed such faults , since we held that they had the Holy Spirit . She said : Yes , Sir , they committed many others through Ignorance : They err'd in many things : The Holy Spirit did not always guide their Pen , nor their Understandings : They were always frail Men so long as they lived upon Earth . They might always fail and err ; for Jesus Christ says , that e He who says he is without Sin , is a Liar . I believe I have also told you heretofore Sir , that none is Infallible but God. Men who have the Holy Spirit , are not always so disengaged from themselves that the Holy Spirit has that absolute dominion over them . Their own sense of things gives them frequent hindrances ; and as long as they act naturally , they stray from the Holy Spirit , and do often commit in these wandrings great faults , as David did , f tho God says , that He was a Man according to his own Heart : And Solomon , who g had received the Spirit in fulness , did notwithstanding Sin greatly against the Faith it self , and against the Commandments of God. You must not wonder therefore that the Holy Fathers have committed faults in the Church ; the Apostles themselves committed them , h though they had visibly received the Holy Spirit . We must never build on a Foundation so weak as Men are : They may all err , tho they were Saints , and have erred in many things in upholding the Church : For as soon as they perceived that it failed in the Souls of Christians , and that its Honour and Authority was fallen , they would needs redress it by worldly Honours and Riches , and even defend it by Disputes and by Arms ; all which things are Buildings made with Mens hands , which shall be ruined . i For that which God has not built , shall be Destroyed . Jesus Christ knew far better the means that were proper to uphold his Church : He saw the time to come as well as the present . He has not ordain'd that it should be maintain'd by Silver , Authority , Arms , or Disputes , but l by Holiness . The Twenty fifth Conference . That the Holy Spirit sends always new Influences ; and that we must not bound his Lights ▪ nor the Interpretation of the Scriptures to that which the Holy Fathers have formerly had . I Could not resist so clear Truths , perceiving well that all Men are Fallible : But because every one had always received the Opinions of the Holy Fathers , as things certain , I said to her , that I had sworn to receive no other Explications of the Holy Scriptures , but those of the Holy Fathers ; and that the Church did oblige all Persons plac'd in Dignities , to do the same : So that in all Benefices received , they still take this Oath before they enter in possession of them . She said : Sir , the Church can oblige no body to resist the Holy Spirit . Your Oath is not obligatory in this case . If God favour you , or some other Person of your Acquaintance with any new Light , must you reject it to obey Men ? Jesus Christ did not forbid this . On the contrary he has said , m Receive the Holy Spirit : And n When he shall come , he will teach you all things . He speaks to the Apostles , and to all Christians in them . This Holy Spirit is never idle : He operates always new Graces in those who receive him , and gives still more clear Interpretations of the Holy Scriptures o ; according as the end of the World approaches we shall every day understand them more clearly : We see the figure of this in the Sciences of Natural things : There is at present more knowledge of them than ever , and Men now do know much more of Natural things , which those who are gone before us were ignorant of , yea , understood them in a sense quite contrary to the truth . They taught that the Sun goes round about the Earth : Now they teach that the Earth turns , and that the Sun is fixt ; which is more to be believed . And thus in many Natural things they have discovered many Secrets since Sciences were encreas'd : The Figure is never so accomplish'd as the thing figured : Wherefore then should the Light of the Holy Spirit , or the understanding of the Holy Scriptures be bounded to what the holy Fathers understood of them ? Every one of them had Discoveries according to his Talent , and no more . I believe Sir , that if you examin them narrowly , you will find that they do not accord in all things ; yea , even that they sometimes contradict one another , which cannot come from God ; for there is never any contradiction in him . Each of the Fathers saw as far as his view reached , and no more . God does always farther discover his Secrets . Can Men cause others to swear , or can they swear themselves , that they shall not receive any other Discoveries , but that which the holy Fathers have received , without opposing the Grace and Light of God ? This would be , to speak after our way , to clip the wings of the Holy Spirit , that he might not flie farther than Men had marked out to him . Truly Sir , there are great Errors in all things . It seems Men would take from God Power and Authority to attribute it to themselves , giving him Laws , and forbidding Men to obey him . The holy Fathers could not be so rash as to believe that no body could understand the Holy Scriptures farther than they , for they affirm that there are depths of hidden Treasure , which they cannot comprehend . In effect I believe that nothing has been yet understood p in a perfect sense of all the Holy Scripture , even till now ; and that likewise there is nothing accomplished but the Death of Jesus Christ . Nevertheless q all must be understood and accomplish'd in a perfect Sense , before the end of the World. God has not said or done any thing in vain : He will give to Men the full understanding of all that he has said by his holy Prophets from the beginning of the World ; and nothing is so hid but it shall be discovered before the World end . Why then should they forbid to receive other Interpretations than those which the holy Fathers in past times have received ? It were better to command to Pray continually r for greater Light , that we may know the better the Mysteries of our Faith , that we may the better observe and follow them ; for we can never have so much love for a thing unknown , as for that which we know . I said to her , that this Oath was not ordained to oppose directly the Holy Spirit , but rather to hinder every one from Interpreting the Scriptures after his own way , from which many Errors might proceed , if there were not an uniform Belief among all Christians . She replied , Truly Sir , you cannot cover these Evils , for they are too manifest . Whether this opposition to the Holy Spirit be made directly or indirectly , it is always evil . They may indeed perswade the People to believe that the Holy Fathers had more light for understanding the Holy Scriptures , than Laick Persons , taken up about the Affairs of the World : But to oblige Priests to take Oaths not to receive any other Interpretations than those of the ancient Fathers , is to make them Swear indirectly that they shall oppose the Holy Spirit ; Seeing they would believe they falsified their Oath in receiving a new Light of the Holy Spirit , which the Fathers had not received . If new Light must come before the end of the World , and the Priests have sworn not to receive it , Laicks receiving it will be yet less approved by that which you call the Church , than the Priests , who have the first Rank there . To whom then shall the Holy Spirit address to spread his Light upon the Earth ? He must of necessity bestow it on the Turks , Jews , or Heathens , since those who are called Christians will not , or cannot receive it , for fear of falsifying their Oath . And if God reveal his Secrets to Babes , s as he ordinarily does ; who among the Christians would receive this Revelation ? The particular Priests could not do it because of their Oath ; and if they would present it to what is called the Body of the Church , They would examin whether the ancient Fathers have said the same things , which if they did not find , they would reject it as a Heresie , since their resolution is not to receive any thing , but what the ancient Fathers have said . If the Church were that which Jesus Christ brought from Heaven , it would be always uniform , and guided by the same Holy Spirit . There would be no need to fear that every one would Interpret the Holy Scriptures after his own way , for there could not be but one and the same Belief : For all would be Saints , and capable of Interpreting the Scriptures ; yea , t even of Prophecying , according as God , who is free , should grant Light to every one ; tho Men would indeed Captivate and limit him by their new Laws . The Twenty sixth Conference . How and wherefore the Holy Scripture has not been understood in a perfect Sense , as yet in any thing ; which is shewn by new Explications , touching the Creation of Man , his Fall , the Coming of Jesus Christ in Disgrace , and his coming in Glory upon Earth , to reign there for ever . Of the Glorification of the Creatures , both Animate and Inanimate ; and what makes Paradise and Hell ; and that universal Plagues and Rods shall preceed all these things . HAving remarked that she spake so often of the Holy Scriptures , which she said had not been understood hitherto in their perfect Sense ; I asked her how she could speak of them , since she had told me that for a long time past she had not read them , nor made use of any Books ; and from whence could she know that they were not understood in their perfect Sense . She said , Sir , I will tell you , trusting in your Secrecy , that God hath given me the understanding of all the Holy Scripture , without having read it ; and when by chance , or casually I hear Sermons or other Conferences to Explain it , I perceive plainly that they do not speak of it in its perfect Sense . Sometimes they explain something in part , and at other times in a sense altogether contrary , or ill applied , for what they say is repugnant to what I know in my Intercourse ; and the Spirit of God cannot have contrary Senses ; either the one or the other must be deceived . As for me , I think my Sentiment is immediately given to me from God , because I never studied nor learned any thing from Men ; and this likewise cannot come from my Imagination , because I never give way to Speculation , and desire not to know nor learn any thing ; for I stop my Ears to all that they would teach me , fearing lest there should remain in my Understanding any Idea's of the Things which I had read or heard , which would mingle themselves with the Light which God gives me . I would be very presumptuous to believe that these so clear Interpretations come from my self . I said to her , That I remember she had divers times cited some Passages of Scripture , and even referr'd to the Chapter of the Text , as speaking of the last Times , in the 24th Chapter of S. Matthew , entreating me to read it : asking her , How she could know this ? She said to me : Sir , I have read sometimes transiently the New Testament , having obtain'd Permission of a certain Bishop : But as soon as I began to read I perceiv'd in what I read , all my Sentiments explain'd , so that if I were to write the Sentiments which I carry within me , I should compose a Book like that of the New Testament : so much do I find them altogether conformable . And it seeming to me that it would be useless to read what I did so sensibly possess , I left off to read , except where there was occasion to speak of the Gospel , or any other thing contain'd in the said Testament , I was then well pleas'd to cite it , that by this mean , my Saying might be more authoriz'd by the Holy Scripture , than by my simple Word : tho' it be altogether conformable thereunto . And that 24th Chapter of S. Matthew , is so much the more in my Heart that I see it treats of the Time in which we are fallen at present . I wish all the World would read it , that they might apprehend the more the Danger in which we live , without perceiving it . I said to her ; I had read that Chapter divers Times , and , nevertheless did not comprehend that it spoke of this present Time : entreating she would explain it to me . She said : Sir , I will do it , by the Grace of God : But I must have Time to rest : Let us still go on our Way ; and how soon I shall stop , I will give you that Explication in Writing . * Give me only the Text , and I believe you will receive great Light from it . You may also confront it with the Explications which the Holy Fathers have made of it . You will see which of all will have the most perfect Sense . That will be a small Sample ; which will shew what the whole Piece will be . For it seems to me , that I will be oblig'd one Day to explain all the Holy Scripture in general ; but for this end I will need to keep my self without the Reach of the Roman Church , because by speaking the Truth of it , I will be liable to their Reproof . Truth does alway shock Lying , as Righteousness does Unrighteousness : I know I cannot but speak the Truth , and also that they who do not follow it , do resist it . For this cause they kill'd the Holy Prophets and Jesus Christ himself , because they bear Witness to the Truth . I can expect no less Recompence from Christians now ; for they being without the Truth will strongly resist it ; and practising Unrighteousness , they will not suffer Righteousness in their presence ; because it would reprove them : I can very well hold my Peace , as I have done for so many Years by-gone : But when God shall will that I speak , I will cry to all the World , t without fearing those who can but kill the Body . Death would be agreeable to me , if with it I could enlighten my Christian Brethren , and draw them out of Error . I said to her : That the Church did not put to death the Holy Fathers , who had explain'd the Holy Scriptures : But , on the contrary , had honour'd and esteem'd them : That neither ought she to be afraid of being ill treated by them : but rather receiv'd and approved in explaining the Scriptures . She said to me : Sir , You would always excuse this Church , because you have espous'd her , as I have also done . It proceeds from this , that you do not yet distinguish what the true Church is , tho' I have so often spoke to you of it . The Church , in a perfect and defin'd Sense , is no other thing but the Souls u which are united in Heart and Will wholly unto God. These are his only Spouses . He never had any others , no more under the Old Testament than the New , yea from the Beginning of the World , and will never have , even to the End , yea throughout all Eternity . Nothing can be the Church , but that which is united wholly unto God : No more than a Woman can be a Man's Spouse , if she be not united to him . For if she joyn herself to another she is an Adultress ; the same is it , without Comparison , in the Alliance which God makes with Souls . If x they withdraw from him , and joyn themselves to any other thing , they are Adultresses , and worthy of being divorc'd . If God permit a Man to forsake his Wife for Whoredom , wherefore should not this Law be observ'd by himself ? If Rome , with its College , does remain united to God in the Spirit of Truth , she is the Church , and his Spouse : But if she be separated from that Truth and Righteousness , she is no more but a Civil and Political Assembly . Make always this Distinction , Sir , or otherwise you will be deceiv'd , taking Falshood for Truth . If there were a thousand Popes , with as many Counsellors , assembled , and if they did not possess the Spirit of God , they are not the Church ; but if a simple Woman , that spins on a Distaff , do possess the Spirit of God , she is the Church . The Holy Fathers were not ill treated by Rome , in expounding the Holy Scriptures , because there were yet perhaps in their Time , in those Assemblies , some Souls , which were Churches , and who , by confequence , did defend the Truth : But at present this Support is not to be expected , but rather mortal Persecutions . An evil thing , Sir , ought not to be maintain'd blindly , as if it were good : Therefore God has given you a good Judgment to make this Distinction ; for if you continue always fix'd in the Resolution , to take this outward Body of the Roman Church for the Holy Church , it is in vain for me to discover to you her Evil and the Infidelity she has committed toward her lawful Husband . You would do as he who would permit his Wife to play the Adultress , in dissembling it without being desirous to know or discover it . The Sin is as great to tolerate it , as to do it . If God permit me to speak the Truth openly to that Church which you esteem , you would see with Regret how ill she would treat me , you could not deliver me from the Peril , to which your pious Belief would expose me . I said to her : That for the Exposition of the Holy Scriptures she needed offend no Body : That this was but what God had declar'd unto us : That every one ought to desire to have still a more clear Vnderstanding of them , yea even the Wicked themselves , that this ought not to displease them . I entreated her to write boldly . She said : When you shall read , Sir , the 24th Chapter , which I have promised you , it may be , you will change your Opinion ; for the Word of God y is like to a two-edged Sword. Truth cuts all that it meets with , in Opposition to it : So that without respecting any Body , we cut all sorts of Errors and Lies , in following only the streight Truth blindly ; and without knowing it we do often wound those of whom we are not thinking . If the Word of God were well explain'd , it would offend all the Persons that live now in the World , yea those who are esteem'd Holy and Perfect . For as we do not see so many little Atoms flying in the Air when the Sun does not shine brightly , as we do when he spreads his Beams clearly ; even so the Souls which are full of Sins and Imperfections , z do not perceive them so long as the clear Understanding of true Perfection is not given them . They believe that they are very clean ; but so soon as this Divine Light shall give its Rays , every one will see evidently that he is deceiv'd , that he has no Righteousness , and that he is no true Christian . Therefore the Devil will hinder , as much as he can , this Light from being discover'd , and will oppose himself thereunto , even by those that have most Authority ; that very few may perceive their Blindness : For if these Explications were maturely consider'd by every one , all the World would be converted , for there is nothing more charming than to consider that which God has done for Man from his Creation , and continued even till now , which is nothing but a continued Course of Benefits , all corresponding to one another , always in great Perfection . The Creation , the Law of Moses , the Prophets , the Gospels , are all the same thing , by an excellent Harmony . I ask'd her ; Whether the Ancient Fathers had not discover'd these things aright , and if they had not declar'd this to the World by so many Expositions and Books which they had written ? She said : Sir , It was not necessary that the Ancient Fathers should have the Understanding of all things : It was enough that they understood that which Men had need of then ; but since we draw near to the Fulness of time , it is expedient for Men now , that they learn that which must fall out in their Time. Therefore God now reveals the Secrets which he would then have to be kept hid . When the Apostles ask'd Jesus Christ , when these things , which Jesus Christ had told them , should come to pass ? He answer'd them , That a it was not for them to know the Times , which the Father had in his own power : To shew , that unseasonable Light ought not to be desir'd ; and that to him alone appertains the knowing the Time and the Hour of all things . Thus he thought fit to reserve the Understanding of the Scriptures , till the b necessary time , which is at present . The Holy Fathers could not know then what he would reserve till now ; and all that they declar'd of it by so many Expositions and Books , was but what they could know by Divine Light , joyn'd to their own Conceptions , which were not always guided by the Holy Spirit : For their Studies and proper Sentiments often hindred this Knowledge , and serv'd for Clouds to that Divine Sun , who could not dilate his Beams fully upon their Souls , because they were not entirely free and disingag'd from their own Idea's and Preoccupations . It is true , they said many things useful for that Time , but not sufficient enough to enlighten those of the present Time. All now must be known as it is . The Prophets have indeed declar'd all that must come to pass , even to the End of the World ; but neither they themselves , nor any others understood their Sayings ; Jesus Christ himself declar'd what they had said , by d Parables , not being willing to give the Understanding of them , but only tell them : That they might adore the Marvels of God , when they should see the Things come to pass , which had been for so long a Time foretold . I ask'd her ; If she had received from God those Discoveries , which have been for so long time hid from all the World. She said : Yes , Sir , I may say it with Confusion , That it hath pleased God to communicate his Secrets to me , which he had e hid from the Wise and Great of the Earth . If such has been his Will , who can reprove it , or find Fault with that which he finds good ? Is not he the absolute Lord of all things ? That which he wills , he can do , without Men's being able to contradict it : for no Body is capable of giving Law to him . He is as Powerful as Just and Good. Let us only adore his Designs . Tho' I were even the most wicked Creature of the World , he might serve himself of me in what pleases him , and damn me in the End if I have merited it . All things being subject to him , all things must obey him , the Infernal Powers as well as the Celestial and Terrestrial . Nothing can resist his almighty Arms. I must submit , Sir ; if God will declare his Marvels by me , I cannot hinder him . If he will speak by a Stone , or Wood , he ought to be heard with Respect . I have not sought nor ask'd these things ; they have been pour'd into me insensibly : When once I desired no more to know any thing , I have learn'd all things , even to the greatest Mysteries of our Faith , and all that shall befal Men , even to the End of the World. Nothing has been conceal'd from me . I know the Master-pieces of the Works of God , and the Accomplishment of the Holy Scriptures : The Re-establishment of the Holy Church , and the Reign of Jesus Christ upon Earth : The Alliance which he promised unto Abraham , and all the Things which are foretold by the Holy Prophets . Nothing shall pass without having its accomplish'd Sense , and its present Accomplishment in the Mystical , Literal , Divine and Material Sense . It it an Abyss f of Joy to think of it . What Joy to see it g brought to pass ! If you saw it as I do , Sir , you could no longer love any other thing , no more than all other Men : For no Delights can be imagin'd greater than those which Jesus Christ h has promised to Men , to Live , to Converse i and to reign among them , Visibly and Bodily upon Earth . This is a thing which ravishes my Soul with Joy and Contentment . You need not be astonish'd that I take no more Pleasure in earthly things , since these heavenly ones do take me up entirely . I heard all these things with Admiration , not knowing what to answer , but to entreat her that she would explain herself a little more upon this Subject . She said ; Consider , Sir , God created Man to l take his Delight with him . For this End he made him after his own Image and Likeness , because there can be nothing more delightful than to rejoyce m with ones like . Therefore he made Man n with a Divine and Immortal Soul , like to himself . He made him Good , Righteous and Powerful , in nothing different from himself , but in this , that he must depend upon God , as his Creator , whereas God has a Sovereign Independency , without Origine or Beginning , and Man receiv'd Being at a certain Time , produc'd by the Goodness and Power of God ; whom he ought always to acknowledge and obey . But instead of doing this , he slighted this Dependence , desiring to stand by himself , and , as God , to know all things ; Which destroyed and ruin'd him ; for no sooner did he conceive the Desire of knowing Good and Evil o , and of equalling himself unto God , eating the Apple which God had forbidden him , for an outward Mark of his Ambition , but he presently perceived the Misery into which he had reduc'd himself , finding himself stript of all the Graces and Prerogatives into which God had so freely plac'd him ; and fell into Derision with God , because of his Arrogance . Notwithstanding of this , God does not change , and will never change his Designs p . He desires to take his Delight with Men : For he created them for no other End. Therefore he will not destroy or annihilate them , as they merited ; but makes q them only know the Fault which they had committed , in desiring to shake off their Dependence upon him ; and he gives them a certain time to do Penitence for this Fault , to the end that this ( Penitence ) being finish'd , he may receive them again into his Favour , and give them the first Robe of Innocence , with the same Goodness and Power wherein he created them , that throughout all Eternity he might accomplish his first Designs , which are to take his Delight with Men. This Time of Penitence is this short Life , wherein we breath at present , which is the Exile into which we were banish'd from Paradice , which was the Presence of God , that Adam enjoy'd before his Sin , for he then communicated himself to him as a Friend unto his Friend . This makes Paradise , there being no other Place r that can make it but this Presence of God ; this alone is the Paradise of Delights ▪ For tho' indeed Adam had remain'd in the earthly Paradise , in which he was , he had continued as miserable as on the Earth which we possess at present , after having quit the Conversation of God ▪ through his own Fault , because nothing can be Paradise but this Divine Canversation . And if Adam had remain'd in this Earthly Paradise after his Sin , he had been even much more miserable than we are in this strange Land : Because he might have eaten of the Tree of Life s that he should not die , and consequently have continued always miserable without ever finishing his Penance , which the goodness of God foreseeing , he banish'd him out of it , that his Penance might be only temporal and passing . In this he has shewn us great Mercy : For as soon as we shall have finish'd this short Penance which he has enjoyn'd us t we shall return into the same Conversation with God that Adam had before his Sin , and even more familiar , since God is become Man-like to us ; and then our Souls only were like to him . It is a more perfect and accomplish'd Conversation of Body and Soul than that of the Soul only . But because God will give in the End an accomplishment to all things , in an altogether perfect Sense , he would have taken Human Flesh , that he might converse with us perfectly , even tho' Adam had never sinn'd ; and tho' there had not been any need of redeeming us by his Death . God is not become Man , to suffer or to die , but to converse with us and reign in us visibly and sensibly upon Earth ▪ u which will be made the Paradise of the Delights of God with Men. I ask'd her ; If it was not needful that God should become Man , to redeem us , since we were all lost by Sin ? She said : No , Sir , God is not subject to any thing x and has no necessity . He had no need to become Man , to redeem us . He might with a Word have render'd us the first Grace ; seeing that with the same Word he had created the whole World. He could have created a thousand Adams , and a thousand earthly Paradises with the same Perfection in which he had created the first of nothing , whom he might justly have let perish eternally , instead of becoming Man to redeem them : But he could not take his Delight with Men , perfectly , unless he made himself Man , like to them . If Man had been like to God , and not God like to Man , there would have been some Defect in these Delights , at least on Man's part , who would not have had perfect Delight without seeing his God like unto him ; as a Lover takes Pleasure to wear the Colours which his Mistress wears . This testifies reciprocal Affection , when one renders himself as like as may be to that which he loves . This Fountain of all Love could do what he would . It was needful , therefore , that he should become Man , even tho' Man had not fallen into Sin ; to the end he might live with him in perfect Resemblance unto all Eternity , in all sort of Delights ; which Happiness is suspended unto Man , until that he have accomplish'd his Penitence , to which he is subjected by his Sin : Which being finished , he will enter again into Communion with God , as if he had never offended him . He will speak with God , z Face to Face , by his Humanity , which will be rendred immortal a as well as that of Jesus Christ , that they may delight themselves perfectly together upon Earth , which will then be rendred Paradise , by the lovely Presence of God , who for these Ends became Man ; not that he might suffer or die ; which he would needs do by accident for the Instruction of Men and their Relief . I said unto her ; That this had never been understood after this manner , and that many Fathers had call'd the fall of Adam happy , which had caus'd the Incarnation of the Son of God , without which Fall God would not have become Man. She said : Sir , This is very ill understood . The Fault of Adam ought rather to be call'd very unhappy , which has caus'd the Sufferings and the Death of Jesus Christ , who would assuredly have become Man , not suffering , but reigning ; not despis'd , but honour'd by every one ; not poor and vile , but in Riches and in Glory ; not in Reproach , but ador'd by all Men living ; He would have become Man , to reign , not to suffer , for if the design'd End of his Incarnation had been Suffering and Death , the Fathers of the Antient Law would not have had Ground to have so much desir'd and aspir'd after that happy Day , that they might see with their Eyes God made Man , who should deliver them from their Captivity . Could they Desire their Deliverance at so dear a Price as the Passion and the Death of Jesus Christ ? They would have had a pure Self-love in regarding only their own Deliverance , and not the Glory of God , which could not be met with in the Reproaches , Affronts , Pains and Death of Jesus Christ , which are all things repugnant to his Glory , who could not be honour'd by being hang'd between two Malefactors . So many Holy Prophets , who have foretold the Coming of Jesus in the Flesh , did not speak of his Coming to suffer , but of his Coming in Glory . When David b invites all Creatures to praise the Lord , he does not speak but of the Time that he must reign upon Earth : For he says ; Heavens , Waters , Earth , and all Creatures bless the Lord. Nothing of all this has blest him in his first Coming in the City of Bethlehem : For even Men themselves did then reject and pursue him to put him to Death : As King Herod search'd for him , a little after his Nativity . If the Angels did sing then c Glory to God in the highest , and on Earth Peace , to Men of Good Will : This could not be but by a Prophetick Spirit , in regarding his Glorious Coming , which will glorifie God , and will give universal Peace to all Men of Good Will , who shall then be upon Earth ; seeing that at his Birth , as since , Men of Good Will have never been in Peace , but pursued and persecuted ; yea , even Jesus Christ himself . And how should God have been glorified by this Birth , seeing that he has been the more blasphemed by Men. I entreated her to tell me , for what Reason Jesus Christ became a Suffering Man , since he could have redeem'd us without Suffering or becoming Man , before the Time of his glorious Coming . She said : The d LOVE , Sir , which God bears unto Man , made him take Human Flesh before his Coming in Glory , he perceiv'd that Men would stray always more from him , and altogether forget their Duty , so that almost no Body would any longer acknowledge God. Atheism was almost through all the World. Even his own People , which were the Jews , had made his Law void by their Traditions . Every one follow'd e the Learned , and were lost through Ignorance . To remedy which , God became Man , that he might come and teach them , and redress their Faults by Deeds more than by Words . For these Ends , therefore , he takes a Human Body , like to us , to the End he might walk first in the Life , which he would point out unto us ; and perceiving that Men were undone by the Wealth and Honours of the World , he takes a poor Mother , who was so despis'd and abandon'd , that she was oblig'd to bring him forth in a Stable , with all the Inconvenience that Poverty brings along with it . And to make appear to Men that Prosperities , the Friendships and Caresses of Men did serve for Hindrances of Conversation with God , he leaves his Country to go into Aegypt , out of all Acquaintance , being oblig'd to this by the Pursuits and Persecutions of Herod . He f labours for gaining his Bread , that Men might willingly labour for accomplishing their Penitence . At length he begins to teach by Word , and to shew to Men wherein they were wanting , that they might attain to Salvation . He explains to them wherein the Law of God consists , and gives them the Evangelical Counsels for observing it aright . He is despis'd and rejected by the Great Men of this World. He is also Reproach'd , Buffeted , held for a Wicked One : To shew that the Praises of Men are not to be sought for , but their Reproaches rather to be endur'd for the Love of God. At last he is put to Death for the Truth , enduring all with Patience : To teach us to suffer patiently , even to Death . And all that he has endur'd has been g to give us an Example . I ask'd her ; In case Men had not come to so great Extremity of Evil , whether she believ'd that Jesus Christ would have come so soon to take Human Flesh ? She Replied : No , Sir , he would not have come till the end of the World to judge and condemn Men , in abolishing Evil : He would have come in the glory of all his Majesty , with all his Angels ; not in Contempt and Sufferings : He would have come to Reign , not to undergo an infamous Death . If you read attentively the Prophets , Sir , you will find that they speak far more of this coming in Glory , than of that in Reproach : For the coming of Jesus Christ in Glory , is as it were THE SUM OF THE DESIGNS WHICH GOD HAS OVER MEN : And the coming in Reproach , is as it were the Accident of the said Designs . Therefore there will be much more spoken of through all the Holy Scriptures . Read Sir , attentively all the said Scriptures from the creation of the World , you will find that they all will aim at this Kingdom of Jesus Christ on Earth with Men , for this is the end of their Creation . God can never reign fully in Men until the time of this coming in Glory ; because that they living yet in the liberty of doing evil , do not yet give full possession to God to reign in their Souls ; for very often , or at least by accident , Sins do rule there : Which we have seen in the greatest Saints of the World. A David , a Solomon , all the Apostles and Disciples of Jesus Christ , yea , all those who have since been esteemed Saints , have all in general fallen into Trespasses , and have strayed from God for some time : By which he could not find in them his perfect reign , as he will do after his glorious Coming : For then all will be h Deify'd , Bodies as well as Souls : And there will be an end of all Evil. God will then have his full dominion over all Flesh ; which has never been : For the most part of Men in all times have Blasphemed and Despised him , tho all were created by him to love him and to adore him . They have yielded their honour and love to the Creatures instead of the Creator . Is it not fit , Sir , that these things be one day repaired , and that God be worshipped in Spirit and in Truth , by his Creatures ? i I said to her , That assuredly God would after that manner be adored in Heaven ; but that I could not comprehend how he could be so here upon Earth . She said : I perceive , Sir , that you take for Heaven and Paradise , some precise place , or some particular part which ferves for a Residence to God : And for my part I cannot believe that there is any thing capable of containing God , for he is greater than all things , and cannot be contain'd by any thing less than himself . The Heaven is but his Creature , which we say is on high , and God has neither high nor low , for he contains all . Heaven and Paradise is always in him , for there can be no other but his Presence ; and he who is in his Presence is in Heaven and Paradise . For my part , I know no other . They tell us many imaginary things of God and of Paradise , which have very little relation to what they are . It seems God is like an earthly King , who is lodged in some Palace of Wood or Stone : These are all Speculations of Men , as earthly , as their Affections : For God cannot have any fixt place for his Residence , seeing he comprehends all things . When I say that God will be upon Earth reigning with Men , the Earth will then be Paradise ; for in all Places where he is , there is always Paradise . If God were in Hell , Hell would then be Paradise , there being no other but the presence of God. That makes in all places where it is , Heaven and Paradise . When this presence is in our Soul , our Soul is Heaven . How , can you not comprehend , Sir , that God could be truly adored in Spirit and in Truth , upon Earth , seeing he has so often promised l to make an Alliance with Men ? Must not this Alliance be made upon Earth ? God being a pure Spirit , has no need of any Station ; but Man having a Body , has need of some Place to contain him . The Earth was created m for this necessity , that it might contain the Bodies of Men. Why then should not God come upon Earth to dwell with them , seeing they cannot go where God is , in that purity of Spirit ? Of necessity he must either come upon Earth , or indeed they could not be entirely united together . I asked her : When Jesus Christ shall come to reign upon Earth , and to Allie himself with Men ? She said : m As sooon as the Plagues shall have rooted out all the Wicked , or the greatest part of them ; then He will appear in the Clouds , and all the World shall see him . You may indeed live till then , Sir , if God please . For my part , I hope to see him and to reign with him Eternally . In this all my hopes and my joy do consist : For this Life is too miserable to take any contentment in it , without the hope of this time to come . I say , it will be very shortly , for I see the Measure full , and Mens sins are come to the height : They cannot be more numerous : And if there were not some small Veil of Human respect , they would Murther , Rob , commit Adultery , and do all sorts of Abomination publickly , as well as they do them before God. But Pride keeps these things yet concealed , that they may not be despised by Men : And as for what passeth only before God , or a few Persons , they make no more reckoning of it . It seems all is lawful , provided it be not discovered . What greater Evil can be expected ? o The abomination of Desolation is in the Sanctuary . Tho Christians be the People of God , they have denied his Faith , and have abandoned it to become Idolaters of one another . Every one has his proper Idol ; one worships his own Body , another his own Spirit , another his Learning , another his Riches , another his Honours , another his Children , or other Creatures : In short , none adore God but p with their Lips. Is it a wonder that the Judgment is near , when we see that all Men have abandoned their God ? Is it not time that he likewise abandon them ? which he cannot do ; but according as Man withdraws himself from God , by the same consequence God is withdrawn from Man ; for two things cannot stay together when the one withdraws it self ; the one withdrawing , makes a separation as if they both withdrew : So that God is as much remov'd from Man , as Man has remov'd himself from him . And having thus abandoned God , what can we expect but universal Plagues , which our universal Evils have drawn down upon our guilty Heads ? Which Plagues having purg'd our q Crimes , and burnt the Tares , the good Grain will then be gathered into the Granary of God , which is the Kingdom of Jesus Christ . I ask'd her : Whether this Kingdom of Jesus Christ shall remain upon Earth for ever . She saith ; yes , Sir , It will be Eternal , r and never end . If you believe in Life Eternal , which is an Article of our Creed , you believe in the Kingdom of Jesus Christ upon Earth . I have also told you , that there is no other Paradise but the Presence of God : And whereas Jesus Christ is God , as my word is me , his Body must have some Station , as also all the other Bodies of the blessed God , being a pure Spirit , has no need of any Station , nor yet our Soul , which is also a Spirit . A Spirit is through all , and comprehends what is at a distance , as well as that which is near : As our Thoughts have no need of a way to go to Jerusalem : They go thither in the twinkling of an eye , for they do not stay in any place . Even so God has no need of Heaven , nor of Earth to stay in , being a pure Spirit ; nor yet our Souls , which are in Paradise when they are united unto God : But our Body has need of Heaven and Earth , and of all the other things which God has created for it ; because it is material , it must also stay upon material things , suitable unto its nature . Therefore God has created all this World , with all that is in it , that Man may have his full delights as well in his Body as in his Soul : For God makes nothing imperfect ; but all his Works shall have their compleat Perfections : And resolving to create Man a kind of Creature Spiritual and Bodily both together , he gives himself to him for to satisfie his Soul , which is a Spirit ; he will give him likewise all created things to satisfie his Body : So that the Soul shall take its delights with God , and the Body its delights with Heaven and Earth , and all the other Creatures : For God has created them for those ends , and for no other thing , that Man might have his full perfect contentment of Body and Mind in that Life Eternal , wherein Jesus Christ will reign always in Body and Soul with the Bodies and Souls of the Blessed , who shall be united in Spirit unto God , and in Body unto the Body of Jesus Christ . Behold the alliance which God promised unto Abraham , which he did not see s but very far of , and we see it now very near . Do you not think , Sir , that this Kingdom of Jesus Christ must be upon Earth , seeing that he has taken a Human Body like unto ours ? A spiritual thing cannot support but that which is spiritual : But a material must have a stay agreeable to its Nature , which is also material . Who can or would change that Excellent Order which God has establish'd in all his Works so just and so perfect , which alone are worthy of Admiration as the Author is of Adoration ? Can you yet doubt , Sir , that Jesus Christ shall reign upon Earth , seeing it is a just and necessary thing ? Would you believe that God should create all this beautiful World only for this miserable Life of Penitence ; and that at the end of it he should abolish this great Work of his Hands , or that he should consume by Fire the whole Universe ? This would not be a just thing that he had made all these things only for our Miseries . This would be as much as to say , that God had had little Wisdom . I was ravish'd out of my self , to hear things so unheard of , so admirable and so charming : And that I might understand a little more , I ask'd her , if the Earth and the World would abide for ever ? She said : Yes , Sir , the t Earth , and all the rest that God has created will abide for ever in the State in which he established them at their Creation ; For the whole works of God u are all Everlasting . Therefore he has created all things with Seeds for to spring and to engender Eternally . All which Generations must be made for the delight of Man , without Pain or Labour . All things would have brought forth their Kind according to their Species in a good and delightful manner . ( x ) The Sun would have given his light and heat in measure , without any Excess ; the Air without Storms ; the Sea without Tempests : The Fire could not have burn'd us , nor the Water drowned us , nor the Earth brought forth Thorns , nor the Beasts bitten and poyson'd us ; but all sort of things would have served us for Delight and Recreation . So many little Beasts which are upon the Earth , and in the Air , which se●ems useless to us , were created to the end that even the least of our Senses might be Recreated . Even the diversity of Flies , and many other sorts of Animals , Herbs , Trees and Flowers ; all these were created not only for the necessities of Men , but also for their Delights . Which things had nothing but Goodness and Perfection , without Sharpness , Prickings , or Bitings . How much more ought Man to be Good and Perfect , seeing all these other things which were subjected to him , had so much Goodness and Perfection ! You might ask me , from whence it comes that all these Creatures are become Evil , seeing they were created so good and perfect ? I will answer you , That y the sin of Man has caused all these Disorders , and with Justice . For all the Creatures of God ought to rise up against Man , and take vengeance of his Ingratitude , according to their power , because he had merited that all that was given him for Joy , should serve him for Grief : Seeing he who ought to have serv'd for a delight ( z ) unto his God , turns away from him to offend him ; his Justice would require that all the Creatures should do the same toward him , since he had done it toward his God , who had infinitely benefitted him more than any other Creatures , which might well offend Man , and become his Enemy , when he was become the Enemy of God ; who tho he could not render his Creatures Evil , because he is the source of all Goodness , from whence nothing that is evil can ever proceed ; yet he might well permit , that his Justice should be exercised by those inferior Creatures , when Man had so justly deserved it . I asked her , If all those Creatures , Animate and Inanimate would have an eternal Being ? She said : Yes , Sir : nothing will perish of all that God hasmade : But the evil that is in all these Creatures a shall be taken away , because it does not come from him ; and all that comes from Men shall Perish . For Example , That the Sun burns us and dazles the eyes which look upon him : This comes from Man , who has distempered that excellent Star by his Sin : That the Air is stormy ; that the Water is troubled ; That the Earth brings forth b Thorns and Thistles : This is for no other reason but to take Vengeance of the Disobedience which Man hath committed against God. The Dog bites ; The Wolf devours ; the Serpent Poysons ; and all those other Evils which the Beasts do to Man , this is for no other reason , but to render him the Punishment that he has merited by his Sin. If the Fire burn him ; if the Air infect him ; if the Water suffocate him , this is but for a just Punishment . If the Earth doth not bring forth its Fruits without Labour , this is but for a Penance of Man's Sin. In short , all the Creatures whatsoever , even to a Flea , are obliged to hurt Man , because of the Disobedience that he has committed against their Creator ; and this by Right and Justice . But as soon as his Penitence shall be accomplished , and he shall obtain the absolute pardon of his Sin , all shall be re-established in their first Estate , and shall not fall away any more , for the glorious presence of Jesus Christ will confirm them in Grace , maintaining them in eternal Peace , all the Creatures with men ; and they shall do then what they should have done from the beginning of the Creation , Man's Rebellion against God ceasing . d This will then be a continual and eternal delight for all things ; God will do the will of Man , who shall love him ; and Man will do the will of God , upon whom he shall depend . All the Creatures will do the will of Man , who shall command them . In short , God , Man , and all the Creatures will have but one and the same will , without any Rebellion . Will not this then be a Paradise of all the universal World ? They have sometimes told us extravagant Stories of Paradise ; but this was but to make us understand that it should be filled with all sort of Contentments ; as they say to Children , that there they shall eat Sugar with Spoons , because Children have their delight in it : But nothing of all that is told us of it can be true , except what God has revealed of it at present , because the time approaches , and will not be long in coming . I ask'd her : If Men will be confirm'd in Grace , without being able to sin or fall any more , as they have done once in Adam ? She said : Men , Sir , will not remain without Sin , by constraint or necessity , because God would have them in a Free State e , that the love he bears them might be perfect ; but they f canuot fall nor sin any longer , for they will be eternally united unto Jesus Christ , beholding God in Spirit , and that glorious Body in Flesh , who will Govern them , and take his continual Delight with them ; which will hinder them from thinking of sinning , or falling . It is true , Adam did converse sometimes with God , but in a manner that was not Humane ; and had also Intervals : For if he had always continued in Conversation with God , he could not have Fallen : But in diverting himself from him to hearken to his Wife and the Serpent , he falls into Disobedience , through the wandring of his Spirit . Now , in the Kingdom of Jesus Christ , there can be no Straying , he will be always g present with them ; he will replenish them with Graces and Joys so abundant , that nothing can any more divert them : No body will say any longer , h Know the Lord : For all shall Know him and Love him . The fault of Adam , and the hard Penitence which it occasion'd , will make them see abundantly what it is to forsake God. Likewise they shall not be any longer subject to Concupicense ; for they shall all be satisfied in Body and Spirit , by the glorious Spiritual and Bodily Presence of Jesus Christ , who having removed all their Sins , will replenish them with the Holy Spirit in Fulness ; so that they cannot have any more inclinations to any Evil ; so much the more , that it shall be removed from the whole Earth ; and that all that is evil shall perish . I said to her : That all the Interpreters who speak of Judgment , say , That the last Fire must consume all the World. She said : Sir , These Interpreters could see no farther than their Sight reach'd ; but hold for certain all that I tell you . These are Divine Truths . i The World will not be utterly Destroyed , but all Evil shall be Consumed . l One part of wicked Men will die by the Sword ; another part by the Pestilence and Famine , and all those Beauties and Riches which have served as Fewel to sin , will be all burnt and consum'd by Fire , which will purge the whole Earth by its heat : And as heretofore the World was once purged by the waters of an universal Deluge , even so shall it be then by Fire . The World did not perish by the Waters ; but indeed all wicked Men , with all their Wickedness and the Subjects of it . The same altogether will come to pass by Fire , which will burn and purge all Iniquity , without sparing any thing : But nothing will perish of the Works of God. The whole Globe of the Earth will remain . The Heavens and the Elements will be shaken , but will not perish , no more than the Servants of God ; for whom he will reserve m some little corner of the Earth , to save them from Shipwrack , as he saved Noah in the Ark. How greatly desirable is it to be of that Little Number ! I asked her , If these things would fall out at the day of Judgment , or rather at the coming of Jesus Christ in his Glory ? She said : Sir , We speak of Judgment , as if it would be done in one day , or as suddenly as an Enchantment . This will not be done as we think . The Judgment n is already made , I believe I have told you heretofore . The irrevocable Sentence is given ; there needs no more but to put it in execution . The Unrighteousness of Men has so opposed the Righteousness of God , that it cannot be any longer without Chastisements , or otherwise he would not be Just . The Sword of Justice must needs cut off all that it meets in opposition to it : And at this time all oppose this Righteousness . Therefore all must be cut off . This is the Sentence wich shall not be revoked , because Men will not revoke o their Unrighteousness . This Sentence will be put in execution ; not in one day , as People imagin , but by little and little , to give time and leisure to Men to be Converted , if they will seriously think on it . p Wars are the beginnings q of Sorrows : After that will follow the Pestilence and Famine ; Earthquakes in several places : Yea , even Fire it self r as the forerunner and giver of Advertisement . All this will prove worse until the consummation of all Evil : As the waters of the Deluge always continued , yea , encreased untill they had carried away all the People who then lived upon the Earth ; so shall it be of the last Plagues , which are already begun , and will continue ; yea , and will encrease even to the end of the wicked World. I begg'd She would yet tell me one thing upon this Head ; Whether Jesus Christ would come upon Earth before these Plagues , or in the time of them , or after them ? She replied : He will not come before these Plagues , Sir , since they are already begun ; nor in the time of them , for that will be the remnant of the Reign of Anti-christ , whom Jesus Christ will overthrow by the breath of his Mouth : s His coming will be the end of that incarnate Devil , who t will be confin'd for all Eternity into Hell , as he shall deserve ; but the Plagues will go before u the coming of Jesus Christ , by which the Servants of God shall be tried x as Gold in the Furnace . They must drink the Cup of Penitence , before they enter into the Kingdom of Jesus Christ . This is what he enquired of the two Sons of Zebedee , y if they were able to drink this Cup ; that is , to suffer Tribulations , that they might enter into his Kingdom : For they will be so great , z that the like hath never been since the Creation of the World. The Plagues are as the Forerunner of Jesus Christ , who Preached Penitence , and said in Figuring these last Times a I Baptize with Water ; but there cometh one after me who shall Baptize with the Spirit . The Water represents Penitence , which must prepare us to receive the Holy Spirit , which Jesus Christ will bring upon the Earth , to Baptize in Spirit all those who shall be washed with the water of Penitence . Jesus Christ therefore will come upon Earth in Glory toward the end of the Plagues , and at the end of the reign of Anti-christ ; and he will judge the Quick and the Dead , that is , the Good and the Bad , who shall then remain upon the Earth , and b will draw the Wicked apart , saying unto them , Go , ye Cursed , depart from me into everlasting Fire . And to the Good he will say , Cowe , blessed of my Father , Inherit the Kingdom prepared for you from the beginning of the World. In sending the Wicked away from him , he sends them into Hell : For Hell is the privation of the Presence of God , as Paradise is the enjoyment of that Presence . So that to give Paradise unto the Good , he does not send them into Heaven , or some particular place , but only says , Come unto me , and you shall Inherit the Kingdom of Heaven . By which he shews , that this Kingdom is his Presence . I entreated her to tell me , how Souls shall Perish , since she had said heretofore , that never any of the Works of God shall perish . Now , Souls are the Works that he has made , those of the Wicked as well as those of the Good ; for Body and Soul are his Workmanship . She said : Sir , The Souls of the Wicked shall not perish , but shall only be deprived of all sort of Good , and shall live for ever in all sort of Evil. It would be a far less evil unto them to Perish and be Annihilated ; because thereby their evils would be at an end : But because they are the works of God , they will never end , but will have a miserable Eternity . Being banished from the presence of God , they will c be sent into the Abyss of endless Miseries , as the Good will be preserved in the Abyss of endless Happiness , by the presence of God , which comprehends all Good : Therefore it cannot be found any where else ; for All is in God. And according as they are estrang'd from Happiness ; they are plung'd into Evil , being no other thing but the privation of Good. Once contrary from it , is always contrary from it . In like manner Hell is not Sir , what People imagin it to be ; there needs no material Fire to burn the Devils , nor the Souls of the Wicked ; for they are but Spirits , upon which Matter has no power , as being a far less thing . The Hell of Devils and damned Souls , is no other thing but a separation from God , who is all Good ; and in the privation of him , consists All Evil : For nothing can be Good but the privation of all Evil , and nothing can be Evil but the privation of all Good ; which the Devils and damned Souls do possess , when once they have abandoned God , who alone contains all Good. Wicked Souls who live yet upon Earth , have not altogether abandoned God ; for they have yet some hope in him , notwithstanding their Wickedness , and therefore they are not as yet fallen into all sort of Evils ; for they have not forsaken all Good : But d these Souls which have past the time of their Saving Penitence , are Desperate , for they cannot any more approach to any Good , which consists all in God alone , whom they have forsaken of their own will , and consequently are abandoned to all sorts of Evil. I said unto her , That I had read some Authors of good Note , who affirm , that there is material Fire in the Hell of Devils and damned Souls . She said : Sir , These Authors may indeed have had some Light , that there will be material Fire in Hell. , e as well as things hurtful to Man , even Naturally : But they have confounded one Time with another , not knowing to discern the works of God , neither in regard of the joy of Blessed Souls , nor of the pains of the Miserable ; and therefore they have committed great faults in desiring to know things before the time that God would reveal them . There will therefore be truly , Sir , material Fire in the Hell of the Devils and the Damned , and likewise Darkness , Poyson , Thunders and Lightnings ; bitings of Beasts , tempests of Water ; storms of Wind ; gnawings of Worms , prickings of Flies and Thorns ; and all things that are hurtful will be materially in Hell : Even so blindness of Eyes , deafness of Ears , leprosie of Body , with all other sorts of Maladies and natural Infirmities . But this will be only after the Judgment , when God shall take away f all Malignity from the Earth , and from all the other Elements ; when he shall take away the Venom from Serpents , Scorpions , and other venomous Beasts ; and even Maladies g and infirmities from the Bodies of Men and Beasts ; yea , weaknesses and imbecilities from Spirits h All this shall be reduc'd unto some corner of the Earth , all in a Mass , that these Malignities may act together upon the Bodies of the Damned ; and that the works of their hands may i be rendred unto them ; For God has never made any of all these evils ; He created all things Good. Men only by their Wickedness have given Malignity unto all Created things , and therefore it ought to appertain to them , and to be rendred them by right of Justice ; which will come to pass at the Judgment , when the Bodies of the Wicked shall rise also , that none of the works of God may Perish , and shall be sent into that miserable Corner with all the Evils , which shall be removed from the Blessed , and from the whole Earth ; from Plants , Beasts and all the Elements , that all these things may serve them only for Delight and Pleasure , without being able to do any more evil , as they were in the beginning of their Creation ; and all the Malignities which they have contracted by the Sins of Men , shall be rendred unto their Authors . The Fire of Hell will not be like that which we see , because it is now a mixture of the works of God , with the malignity of the works of Men , as all other things are . God has given unto Fire a sweet and agreeable Light and Heat ; and Sin has given it blackness and to burn : These two evils shall be removed and confin'd to Hell , that it may burn and blacken the Bodies of Men , who have thus spoil'd the works of God by their Rebellion . There will not be in Hell Elements , or Beasts , or other things as God has made them , but only the malignity which every one of all these Creatures has contracted by sins . For Example , the Venom will be removed from Serpents and other creeping things , and will be reserved for Hell : As also the fury from Lions and Bulls , that they may converse with the Blessed with Meekness and Gentleness ; and that nothing may be able any longer to give them pain ; that Fire may give heat and light without burning ; that the Air may surround them without being troubled ; that the Water may refresh and recreate them without being moved ; that the Lyons , Serpents and all other wild Beasts may sport with Men for their Delight and Recreation , and that all things may remain on the Earth to render the Body of Man happy , that with his Soul , it may have a perfect eternal contentment ; seeing that the Body has born with the Soul the saving Penitence which God had ordain'd it : Whereas , on the contrary , the Bodies of the Wicked have rebelled against this Penitence , and desiring to take their Delights instead of Sufferings : To which the miserable Soul acquiescing , they have justly merited to suffer joyntly in Hell , which will likewise be Material and upon Earth , that it may act upon Bodies as well as Souls ; which was not necessary before the Judgment , since that Devils and Damned Souls had no need of a material Place for their being Tormented ; for all the evil of Souls consists in the privation of the Presence of God. The Twenty seventh Conference . That a care to withdraw from the Plagues is even a self Love ; and than the Conversation of our Souls with God suffices us in all Places . I Said to her , That I saw evidently we drew near to the end of the World , because God gave these Discoveries of many things , which never any body had understood : That her Light was not Human : And I entreated her for the love of God , to tell me where that little corner of the Earth might be which God would reserve for his Servants , that I might save my self during the Plagues . She said to me : Sir , be not curious to know where this material Place will be , which God will reserve for his Friends . I my self durst not ask him , fearing to seek my self or my own repose . We are yet in the time of Penitence . If we would withdraw that we may not suffer , this would be but self-Love . We shall be every where in security , when our Soul shall be united with God ; and even tho our Body should feel the Plagues , our Soul shall be comforted in the midst of Sorrows ; as S. Lawrence was in the midst of burning Coals , and so many other holy Martyrs . Let us rather think of conversing always with God , than of putting our Body in a place of Security , because it will be always secure in conversing with God. If there be a danger which he would not have us suffer , he will warn us of it always in time , as he did Noah , Lot and so many others of Friends . He will not permit any thing to befall us , but that n in which he would try or purge us . Do not so much desire to know the place where you may retire , as to know the place where God resides , to converse with him : For in this alone consists all our safety , both Bodily and Spiritual . You might indeed withdraw bodily into some place of Security , where your Souls notwithstanding would not be sure of being Saved . And if this were , it would be but a poor Safety ; for our Life is so miserable , that to lose it is more desirable than to preserve it , were it not the fear of not having yet accomplish'd the Penitence due for our Sins : Otherwise Death is pleasant , and this Life grievous , were it not that it may have God to converse with . Without this , there is nothing but Miseries . I asked her , In what place I might find this continual Conversation with God , that I might be every where in Security , and not fear Death ? She said : Sir , You must not go out of your self ; for God is the Centre of your Soul. You must not seek him among the publick Places of the City , as o the Spouse in the Canticles did , who was beaten by the Soldiers : But re-enter into your self , and you will find him . He is no where more particularly than in p the Souls of Men. These are his real q living Temples , where r he rests at Noon , that is in his most clear Light. There entertain your Spirit with him , and he will entertain himself with you . He is more desirous to hear us than we are to speak to him ; s neither going out nor in , nor any other affairs whatsover , can hinder this inward Conversation : On the contrary , it perfects all things . So soon as our Affections are taken off , from all other Objects , and set upon God alone , we will find him every where , and he will never cease to give us his Graces , to accomplish perfectly all our Enterprizes , how little so ever they be ; for his Spirit was the true Wisdom , which is not ignorant of any thing ; no more of Temporal things than of Spiritual . This Spirit perfects all sort of things . There is no place or condition be what it will , that can divert us from this Conversation , when our Affections are carried toward it . Make a little Experience of it , Sir , and you will find what I say to be true : You could not any longer fear Death , in possessing the Author of Life : for whether we live or die , we will be always in the Earthly Paradise ; in which nevertheless we may indeed sin , as Adam did , because there are yet in this miserable Life so many things which may divert us from God , that without great violence we cannot remain in this Spiritual Conversation : but if Nature must do so great violence to it self at Death to separate from the Soul , why may it not do a less to separate it self from that which hinders our union with God ? It is in this that Jesus Christ says , t if your Eye , your Foot , or any other Members of your Body do offend you , cut them off , pluck them out , and cast them from you ; To shew that we must force our selves to part with all that may hinder this our Conversation with God , even tho it were our own Eye , which we ought to pluck out if it hinder us . The Twenty eighth Conference . How we ought to Pray , and to understand the Lord's Prayer in its perfect Sense ? which regards the Dispositions and Graces that shall be bestowed on us in the Glorious Kingdom of Jesus Christ , of which there are here Marvellous things spoken . I Asked her , How I ought to Pray , to the end I might attain to this continual Communion ? She said to me : Sir , This Conversation is true Prayer , which consists in the u elevation of ones Spirit unto God : And as long as we converse with God , we are still in Prayer , whether we adore him for his Almighty Power , or bless him for his Favours , or beg of him his Light , and that which is necessary for us . This is to Pray always as long as our Spirit is elevated unto God. I know no other method of Praying . If you ask of me words for Praying , I will tell you what Jesus Christ told his Disciples when they intreated him that he would teach them to Pray x as St. John did his Disciples ? Say , Our Father , which art in Heaven ; hallowed be thy Name ; and the rest of the Lord's Prayer ; in which is comprehended all that we can ever ask of God , for his Honour and our Salvation . In these words are comprehended all the Adorations which we owe to God ; all the Thanksgivings which we can render him ; and all that we may , or ought to ask of him , for our selves , and for all others . This is the Prayer which Jesus Christ himself did compose , and the only one which he taught his Disciples , of which we ought to make more reckoning than of all the Prayers in the World. Many Persons give themselves to divers Vocal Prayers , composed by some Saints ; or to a number of Beads ; saying , a great many Paters and Aves without reflection , so that if we should enquire of these Petitioners , what they ask'd of God by so long Prayers , it may be it would be hard for them to tell , because all passes in many words , without much attention . Others who seem more Pious , and advanced in Virtue , give themselves to some mental Prayers , and pass many hours in silence on a design to pray to God : But at the upshot of all , there does not proceed any fruits from all these Prayers , for we see them as imperfect at the end of twenty Years of their Prayers , as the first day that they began them . Yea , very often they break their Head , and crack their Brains by the force of multiplied Conceptions ; one Petition only of the Lord's Prayer well understood , is of more worth than all these . I said to her ; That I did not well understand the Petitions of the Lord's Prayer , entreating her , that she would explain them to me . She said to me : Sir , you ask a thing which a long time ago I judged necessary for all People : For I think no body does yet well understand that Prayer . But we will need a little time to rest to declare it to you in particular . Let us sit down here , and I will tell it you . First when we say , Our Father which art in Heaven , Hallowed be thy Name : We acknowledge , That God is our Father , that it is he who has Created and Formed us . Who art in the Heavens : That is , higher than all things . We use the word Heaven because we know nothing by our Humane Understanding , which is higher than the Heavens ; and when we would say that God is above all things , we say , he is in the Heavens ; to make our Sentiments in a certain manner to be understood . And when we say , His Name be Hallowed , this is to wish that all Creatures may adore and bless him , which has never yet come to pass on Earth ; where Men themselves do Blaspheme his Holy Name on all occasions , by Word and Deed. God could not have formed this Petition for us , if he were not one day to grant it to us : For he y could not make us ask a thing which he would not give : And whereas all his Works will be perfect , it cannot suffice that some particular Souls do hallow his Name z : It must be in a perfect sense , that all Men in general , with all other Creatures do hallow him , which will not be untill Jesus Christ Reign in his Glory upon Earth . Then a all things will hallow the Name of God , but never before . And when we say : Thy Kingdom come : This is no other thing but to Pray , that we may arrive at that blessed Kingdom , wherein Jesus Christ shall reign over all the Souls and Bodies of the Blessed , and over all Creatures : For we have never had this Happiness that God should Reign entirely , even in our own Souls : Having always given hindrances thereunto by our corrupt Nature , yea , even in the Souls of the Apostles and other Saints b , God has never compleatly reigned , having always there met with some hindrances or rebellions of their own Will against his . He can never reign perfectly in us , until he have rooted out all our Evils and Miseries that we may Reign with him . Which we have never as yet done , tho' we have desired to be wholly unto God , we have never reigned over all our Passions and Affections , so as that we might reign fully with God : But we hope that after the Judgment , this Kingdom of God will come unto us . This is the hope of our Prayers , Thy Kingdom come . And when we say , Thy will be done on Earth , as it is in Heaven , We beg also the same Kingdom : For in our present state we cannot obtain that the Will of God , be fulfilled in us and in others as it is fulfilled in God , who is always without any contradiction . No body can perceive his own Will to be so united unto the Will of God , as that of the Blessed who are dead in the Lord : On the contrary , many do directly resist his Will ; and the most Perfect follow it at some distance , and not as the Angels and the Blessed do in Heaven : For where God is , all his Will is accomplished ; and where he is not , all is there contradicted . Therefore in this Life we never do the compleat Will of God , as we shall do it in the Kingdom of Jesus Christ , where Earth and Heaven will be the same thing : Then his Will shall be fulfilled in Earth as it is in Heaven ; which we must always pray for untill we have obtain'd it , as also , That He give us daily Bread. That is , what we stand in need of daily for the Soul and for the Body . Now likewise we cannot obtain these two things during this Life : For he who would have bodily aliment , ought always to labour , and take pains , and be sollicitous , both in Body and Mind to obtain his aliment ; and when we receive it , it is but in form of a reward , because of our Cares and Labours : For otherwise we must dye for want , if we did not labour both in Body and Mind . So that this daily Bread is not given us , but acquired by Cares and Labours : No more than the Food of our Soul which is the Word of God , which ought daily to maintain it . This is not given us daily ; for we must be at great care to search for it , yea , we know not where to find it . So many Glosses , so many Explications of this word , that they would indeed make us swallow Poyson for Bread. We must indeed watch , and be at pains to find this true Food of our Souls . But in the Kingdom of Jesus Christ the Word of God will be given us by the mouth of Jesus Christ himself c which will nourish and fully satisfie our Soul : As likewise all things necessary for the Entertainment of our Body , shall be given us without pains , care or labours . The Fruits will grow so agreeable and substantial that it will require no other pains to be sustain'd by them , but the delight of eating them . Our Bodies will have no longer need to be covered or warmed ; for all the Elements will of themselves serve them with delight . All this will be daily real gifts ; for they will be all freely given us of God without our Care or Labour : Whereas in this World we have nothing , but are as Workmen who receive the Wages of their Labours . So that God cannot have made us ask the things which are impossible for us to obtain in this World. Of necessity he must give us another , in which we may obtain in Perfection the effect of our Perfections : For as much as he never gives any thing imperfectly ; neither will he have us to put up unprofitable Requests , as the seven of the Lords Prayer would be : For there is not one of them which can be perfectly given in this World. For if God did not forgive us our Offences but in the same manner that we forgive those who have offended us , there would befal us no great Happiness in Paradise , because those whose Offences we forgive are not always in our presence , on the contrary , we withdraw from them . Sometimes out of Aversion , sometimes that we may have no more occasion of being offended by them . If God pardon us after this manner , we would be of the Damned Souls : For the Hell of our Soul is no other but the privation of the presence of God : And as we do not give our Goods nor our Favours to those who have offended us , and we think we do them enough of favour when we do not wish them Evil , nor rejoyce in their Misery ; If God , after he has pardon'd us our Sins , should give us no more of his Goods and Graces than we give unto those who have offended us ; what Felicity could we hope for after the Pardon of our Sins , but to fall again yet into greater Faults ! For his Graces and Benefits are necessary for us every moment to preserve us from Evil. And if he did not give us his Kingdom and his Treasures , from whom could we expect for Happiness ? For no other but he can give it . By which it appears clearly , that we cannot ask for this World here , That he forgive us our Offences , as we forgive those who have Offended us , because we would ask an Evil thing for our selves . It must needs be that we ask these things for the time that we shall live with Jesus Christ in his Kingdom , where being united unto his great Mercy , we shall pardon our Enemies so perfectly , that we shall desire the same Happiness for them which we shall receive from God , who will not only pardon us our Sins , but will deal with us as if we had never offended him , giving us his Treasures and his Glory , which will oblige us to do the same with those who shall have offended us : For it would be unjust for us not to shew to our Neighbour the same Mercy which we receive from God. This we cannot do , nor comprehend , during this miserable Life , where being remov'd from his perfect Mercy , we are as far from the Commiseration of our Neighbour ; and we can no ways beg of God that he deal with us as we deal with our Brethren , without begging our ruin , seeing if he should grant us this Request , he would confine us to Hell , which is the privation of the Vision of God. From whence it appears d , That we look for another Heaven and another Earth , where God will grant us all the Requests that he has made us to ask by this Prayer , seeing that not one of them can be granted in this present World. For if we examine also the Sixth , Lead us not into Temptation : We will find that the more we Pray , the more we are Tempted : For the Holy Spirit says , e If you would serve God , prepare your Heart for Temptation . Could Jesus Christ have made us to pray not to be led into it , while in the mean time he lets us fall into it the more strongly ? This would be unjust . He has taught us to ask nothing , but what he will give us in a compleat and perfect sense : But this will be after that we shall have accomplished this short penitence , and shall go to reign with him . Then there will no longer be any thing in us that will lead us into Temptation , for we shall be fully satisfied with the presence of God , not being able to love nor desire any other thing , nor to move but by the motion of the Holy Spirit ; who will deifie even our Bodies , which can no longer be led into Temptation , as they will be always during this Life : For the Devil f will never cease to make War against us , and more against the Good than the Wicked , who are his own without trouble : But for the Good , he must win them by the strength of Temptations . Therefore we must not hope to obtain in this Life the Sixth Petition of this Prayer , Which is not to be led into Temptation ; no more than the seventh and last , wherein we pray that God May deliver us from Evil : For we shall g never be delivered from Evil : Seeing we are still more and more opprest with it ; and the Just themselves are never without suffering of Evils which the Wicked do them in abundance , Despising , Persecuting and pursuing them even to Death . If these are never delivered from Evil , how much less can others be , who are likewise charged with the Evils of the Soul besides those of the Body , which are common to all ? Could we always pray to be delivered from Evil , without ever obtaining it ? What vain Prayer would this be , to groan under the burthen of all sorts of Evils , in Body by so many kinds of Diseases ; and in Spirit by so many Infirmities , Weaknesses and Inconstances ; and in Soul by so many Sins and Imperfections ; and with this to pray to be delivered from the Evils which are unseparable from this Life ! It must needs be that God would have us to ask at present what we ought to obtain afterward . And if this Kingdom of Heaven were nothing but spiritual or imaginary , as they would sometimes make us believe , why would Jesus Christ have made us to ask so many different things ? If Paradise were not accompanied with the Earth , and with all the Creatures which we see , and with our Body with all its Functions , why must we pray to have our daily Bread , when there will be no need of Eating : Why should we pray that the Name of God may be Hallowed , seeing all the Blessed have always Hallowed it , and will never cease to do it , tho' we should not pray for it ? Must there not be in this a Sense which we have not as yet discovered , and that this Hallowing of the Name of God ought to be underderstood , h that all the Men who are upon Earth may Hallow his Name ; for it cannot be done fully by Angels , by the Blessed , and by some particular Souls living upon Earth ? But this Name must be Hallowed generally by all Men in Body and in Soul. Which will be when this Kingdom shall come , wherein the Will of God shall be done upon Earth , as the Angels and the Blessed do it in Heaven ; and wherein shall be given us also our daily Bread , that is , every day in particular Graces in abundance for our Souls ; and all sort of delights to satisfie our Bodies ; wherein we shall pardon our Brethren their Sins , as we shall see that God has pardoned us , in giving us besides Pardon Eternal Happiness ; wherein there shall be no Temptations of the Enemy , nor of our Nature , for it will not any longer feel any vicious Inclinations ; where in short there can never enter any Evil , but all sort of Happiness , of Joy , and of Contentments , Perfect and Compleat , Incomprehensibly Delightful . This is what S. Paul saw , when he said , i That they had never entred into the Mind of Man , the things which God had prepared for his Elect. All the Holy Scriptures are full of this Kingdom which is to come to us . This is the Feast signified by the Parable of l the King , Who made a Marriage for his Son. This Son is Jesus Christ , who is Allied with the Human Creature . His Nativity in Flesh was but the betrothing , wherein he has indeed promised unto Man an Alliance , as he had done before to Abraham , which will be accomplish'd and consummated only at the coming of Jesus upon Earth in Glory , when he shall be perfectly United to Man , Body and Soul with the Divinity all together . This is that also which is signified unto us by the Parable m Of the Master who went into a far Country , giving Talents to his Servants , to every one according to his Ability , and at his return , he demanded of each of them an account to give them their Wages . Jesus Christ having given his Graces and Talents by his Gospel , has ascended unto his Father , which is the Long Journey : But he will return in his Glory to demand an account of every one of all the Graces received in this time , and to place his faithful Servants over great things , and make them enter into the Joy of their Lord. This is also the Parable n Of the Master who made a Feast , and sent his Servants to call those that were bidden , who all excused themselves : One had bought Oxen , another a Field , another had taken a Wife . The Birth of Jesus Christ was the time when he came to invite Men to the Feast which God would make that he might take his delight with Men ; and as soon as the day shall come , that all shall be ready upon Earth for receiving the Son of Man in his Glory , those who were invited by his Evangelical Doctrin , will excuse themselves . One will say , I have been a Merchant , I must wait upon my Merchandise , I cannot attend it : Another will say , I have been a Labourer , I must take care of my Labours , I cannot attend it : Another will say , I have been Married , I must satisfie my Wife and Family , I cannot attend it . And when Jesus Christ will swear that none of those who were called shall taste of his Banquet : That is , that all they who have received the Gospel , and have not obeyed it , shall never enter into his Kingdom ; For no State or Condition ought to hinder the observing of the Doctrin of the Gospel : For Jesus Christ has not brought it from Heaven for the Monks or Religious only , seeing there were none such then ; but he has brought it for all Christians in general , whom he has particularly invited to make this Alliance with them . And they who would not observe this Holy Doctrin , shall never taste the Delights of that Marriage Feast . All the other Parables speak of nothing but this Kingdom of Jesus Christ upon Earth , when he compares this Kingdom of Heaven to o A Grain of Mustard , he signifies , that it will be only the Little and the Humble who shall inherit this Kingdom ; and when they shall be mortified upon Earth , they will grow so strongly , that the Angels of Heaven shall come to rest in their Branches . And when this Kingdom of Heaven is compared p To a Treasure hid in the ground , that he , who has found it ought to sell All that he has to buy this ground , that he may have this Treasure : That is , that this Kingdom of Jesus Christ is hid from the Judgment of the Wise , being as it were sunk in the ground till the time appointed , and then it shall be found by the Simple , who labour in this Life to find the Kingdom of Heaven ; and when they shall discover it , they will sell all that they have , that they may follow this Evangelical Life . In short , Sir , time would fail me to relate to you in particular all the Parables , with all the Passages of Holy Scripture , which treat of this Kingdom of Jesus Christ upon Earth , because it treats of nothing so much as this , as well in the Old as in the New Testament . q The Song of Zaohary is that he saw by a Prophetical Spirit , the Re-establishment of the People of God in the Kingdom of Jesus Christ . The r Song of the Virgin Mary speaks of no other thing . For what ground would she have had to rejoyce in the Lord , since all his Life was a train of Sadness and Sorrow ? What ground would she have had to Sing his Magnificence , since she saw him so Poor and Despised in the Stable of Bethlehem , and pursued to Death in his Tender Infancy , as he was all the rest of his Life ? What ground of rejoycing to see him Imprisoned and Accused as a Malefactor ? s The Sword of Sorrow had always pierc'd her Heart , to see her Son , God and Man , Beaten , Torn , and at last Hang'd upon a Cross in her presence . It must needs be that her Joy proceeded from a Prophetick Spirit , in seeing that one day he would be upon Earth in Glory , wherein all Generations would call her Blessed , which has never been done : For none Praise her but a small number of Christians amidst so many Nations : And that sometimes in such a manner , that very often instead of calling her Blessed , they offend her by those Idolatries which they give to her Image ; and Jesus Christ himself would not suffer that they should call her Blessed t for having born him in her Womb , and suckled him with her Breasts . By which it appears , that it is not in this Life , that all Generations call her Blessed ; that it must needs be that She saw in her Spirit that Kingdom of her Son in Glory , wherein her Joy shall be accomplished , and her Spirit Shall rejoyce in God her Saviour . It will be then that he shall Cast down the Mighty from their Seats , and Exalt the Humble : Which as yet has never been done : For the Mighty have greatly Exalted themselves since the coming of Jesus Christ ; and the Humble have been , as they are yet , despised and rejected . The Holy Virgin could not lie in her Song called the Magnificat ; but she spoke of the time to come , which she saw as present in her Spirit : Which made her rejoyce and utter all the things which must come to pass in the Kingdom of Jesus Christ , in which all Generations will call her Blessed , and all Souls will Magnifie this Glory ; where the Humble will be Exalted , and the Mighty Abased , and Humbled . I was quite Transported beside my self to hear things so Admirable , which had never been heard of ; and I saw them so clearly in my Vnderstanding , that I could not but say within my self : It is so , these are clear Truths . I nevertheless said to her , that many of these things are understood of the Empyreal Heaven , which is the Divine Place where the Souls of the Blessed will live Eternally with God , where the Body and the Soul shall have four Qualities , Agility , Splendor , Impassibility , Subtility , which being like Spirits , will have no longer need of any thing , but the presence of God. She said : Sir , these are Speculations of Men , who not having the gift of Understanding , would nevertheless conceive something of what they do not understand . If these Bodies of the Blessed had need of nothing , wherefore should God create so many beautiful Creatures to serve only for Man's Misery ? For Gold , Silver , Precious Stones , and so many other things not very necessary for the maintenance of his Life , would then have been created only for his Mischief , since they did not serve but for this Life , where the most part of Men do Destroy and Damn themselves for Mony. Wherefore then would God have created so many fine Fruits and other things for the nourishment of Man , only for so short a time of Penitence as this livfe ? Would it have been worth the pains to have made the Sun , the Moon , the Stars , and all the Elements , that they might remain for so small a time ? Would God amuse himself for a little profit ? No , Sir , this will not go as People imagin ; for all the Works of God are eternal , and will never Perish ; as I have told you heretofore , all things will continue in their kinds eternally x to serve and rejoyce the Body of Man made Blessed , after he shall have finished his short Penitence . Gold and the other Metals will serve to build his Houses , and the precious Stones to adorn them . They will not be Buildings made by Men's hands , with the sweat of their Faces , but wrought by the power of God , who has form'd the Body , and will likewise form the abode of the same Body . And when the Holy Spirit speaks of the heavenly Jerusalem y , that its Gates shall be of precious Stones , and its Walls of Gold. This is not only in a mystical and spiritual Sense , but also in a material Sense ; as all things must be perfect and accomplish'd in their time , Spiritually , Corporeally , and Materially . For God cannot do any thing Imperfectly z I ask'd her , If they should eat and drink in the Kingdom of Heaven ? She said : Yes , Sir : Do you not see in the Gospel ( a ) that Jesus Christ says a little before his Death , That he will eat no more of the fruit of the Vine , until he shall drink it with his Disciples in the Kingdom of his Father . This is applied to the Mystical sense , because they know no other thing : But it will be also in a Material sense , that they shall drink delicious Wine with Jesus Christ , besides the Mystical Wine of the admiration of his Glory , which will inebriate Souls . They shall eat also at the Table of the Lord , where Jesus Christ himself says , b That he will come forth and serve us ; And when he says ▪ c Woe to you that are rich , that are full ; for you shall be hungry : He adds , Blesled are they that hunger and thirst ; for they shall be satisfied . Read , Sir , the Holy Scripture , you will find there in many places , that of necessity it must be understood that we shall drink and eat Bodily in the Kingdom of Heaven , with all sort of felicity , Bodily as well as Spiritual : For our d Bodies are the Temples of the Holy Ghost , in which he will dwell eternally . When the Children of Israel were brought out of Aegypt , they eat and drank with Delight : Their e Cloaths and Shoes did not wax old , and they increased with their Bodies ; even their Nails had no need of being cut : So particularly did God provide for their Necessities . This nevertheless was but the Figure of eternal Life . If he provided for them Cloaths , Meat , and all things which were even delicious , without their care or labour , tho they still offended him , how will he not provide the delights of the Bodies of the Blessed , who will bless him always ? I ak'd her : If there would be likewise human Propagation in this Kingdom of Heaven ? She said : Yes , Sir , there will be f Propagation eternally , but altogether Holy ; altogether pure and Deify'd . It will be produced more leisurely than in this World , because God by his Mercy has here abridged our days , to abridge our Penitence : But that Kingdom being of eternal duration , will give time and leisure to Propagate stayedly , without Pain or Sorrow , or concupiscible Appetite , but by pure union of Charity in God , which will extend it self to the production of new Creatures , to the glory of their Creator ; which is very reasonable : For , since this World was created , few Men have been brought forth who have glorified their God : On the contrary , in all Times and Ages the Devil has derived his Glory from Men ; for g when there were yet but two Persons upon Earth , they yielded to the Devil , and followed his Suggestions , in abandoning their God : And when the World was fully replenish'd , Men gave themselves to yet greater Evils : For at h the time of the Deluge , eight Persons only of all that great Universe were found obedient to the Word of God : And in time of the Children of Israel , when they were brought out of Aegypt , to go into the promised Land , i two Persons only did enter into it . In the Cities of Sodom and Gomorrah , L●t alone with his Family did fear God : And when God would have forgiven that People , l providing that Abraham had found but ten in it , he would not have consum'd them . And when Jesus Christ himself came upon Earth , all was corrupted , having m made void the Law of God by the Traditions of Men ; as he reproach'd the Jews with it , who were then his People . And now , Sir , since we have had the Doctrin of the Gospel , what a small number n of Persons do you see who have remain'd constant in it ? And on the contrary , how many wicked Christians are there besides the Turks , Jews , Heathens , and so many other Sects , who are Enemies of God ? Should it not be said that God had created the Earth , and so many reasonable Creatures , only for the glory of the Devil and his adherents , if he did not renew the Earth and make it bring forth fruit for his glory ? This would be an evil thing , which God can never do . And that the Creation of Men may be good , of necessity there must be a time in which they may glorifie their God : And if there were no Generation in the Kingdom of God , a very small number would bless him ; even tho you should sum up the Prophets , the Apostles , and other Saints , this could not suffice to give glory to God , for the least favour that he had bestowed upon Men. It must needs be that the Generation of the Blessed multiply eternally , as the Generation of the Miserable does multiply temporally from the beginning of the World ; or otherwise God would not be just . I said to her : That some Writers had spoken of this reign of Jesus Christ upon Earth , but that the Roman Church had condemn'd it as Heresie . She said : Sir , No body can have spoke truly of this Kingdom of Jesus Christ , because it is o the hidden Treasure , which has not yet been discovered nor revealed to any . They may well have said something of it according to the Speculation of Men : But they could never understand it ; for the time was notcome to discover it . This is the Master-piece of all the Works of God , and the accomplishment of all the Holy Scripture . Whether the Roman Church approve it or disapprove it , that makes nothing ▪ Truth continues always Truth . Tho all the World should disapprove it , it will never change . That which is true , cannot become a Lie , by the approbation or reprobation of Men. There can be no Heresie in that which the Holy Spirit has spoken by the Mourh of the holy Prophets , of Abraham , David , Solomon , the Apostles , and Jesus Christ himself , who have all largely spoken of this Kingdom of Jesus Christ upon Earth , as well by Prophecy as Parables , and other ways , tho the full understanding of it has been reserved for the last Times p , in which we live at present . All the Revelation of St. John speaks of no other thing . If they would have received any understanding of it , this could not be but by application , and not in a perfect Sense : And they who said they understood nothing of it , have been the most wise ; because till this time none has understood any thing of it . In short , Sir , the Kingdom of Jesus Christ , are the Treasures of God , Which he has reserved unto Men ; of which S. Paul has said , That Eye hath not seen , nor Ear heard , nor has entred into the Heart of Man , what God hath laid up for his Servants . It were also better to adore all these Mysteries , than to dive into them out of Curiosity : For the great and the wise of this World do understand nothing of them : They will be revealed unto the little ones , for such is the will of God : For which Jesus Christ blesses his Father , r That he had hid these things from the great Men and the Wise , to reveal them unto Babes . I said to her , That I was very desirous to know when this Kingdom shall come , and how it shall begin ? She said : Sir , I do not know the day s , but that this indeed will be as soon as the wickedness of Men shall be so multiplied , that in Justice they will draw upon them his universal Plagues , which will purge away all Iniquity . Then shall the Son of Man appear in his Glory and Majesty t to render unto every one according to his Works . In that day u the remnant of all Nations shall appear before him , for the most part shall be dead with distress and fears ; and then he will judge them . And those who shall be found dead unto his Grace , he will banish into eternal Fire : But those who shall be found living in his Grace , shall be confirm'd in it , to live in Body and in Soul eternally with him ; of whom shall begin the eternal Generation , as it began in Adam and Eve , our first Parents . Then all malediction x shall be removod from the Earth , and it shall be again blessed . All malignity shall be removed from the Elements , and every Creature , especially y the Reasonable ones , who shall live without any Maladies or Infirmities , either of the Body , or of Spirit and Soul : Too much heat z or cold , shall not any more incommode them ; no evils shall touch them : They shall handle fire without being burnt , and a Serpents without being Stinged : Our Passions shall be well regulated , there being no longer Lusts there , neither of the Eyes , nor of the Flesh , nor of the Spirit : No more Sorrows , Griefs or Groanings ; no more of Love that heats ; no more of Desire that makes thirsty ; no more Terror ; no more Fear ; no more Forgetfulness ; no more Sloth ; no more Pusilanimity ; no more Cares and Anxieties : In short , no more of any thing that can hurt , shall be found upon the Earth : But all things shall serve for the recreation of Men , who shall love one another in a perfect unity in Christ Jesus , being not only re-establish'd into the Estate of Innocence , wherein Adam was before his Sin , but with a thousand times more Perfections . Man shall possess all things in the glorious presence of Jesus Christ , c who will wipe away all Tears from his Servants , giving them Glories in time to come for their Sufferings , by a streight Justice , each what they shall have merited in this Valley of Tears , for he is the d Restorer of all things . Ought not Sir , all these things to be re-established ? How many Innocents are there here accused as Guilty ? How many of these Persecuted wrongfully ? How many Injustices done to the Just ? How many sufferings do the Good endure ? Does not all this e cry to God for Vengeance ● Must he not render it ? and how could he render it in a Spiritual Paradise , as they make us believe ? The Body has here suffered with the Soul : Is it not just that it should rejoyce also with it ? The Body of Jesus Christ , which has received so many affronts and sufferings , should it not be seen glorious in this World , as it has been seen suffering : What reparation can be made of all material things in a spiritual Heaven ? I wish for this glorious Reign , that all the World may soe and acknowledge the Justice of God , which will leave nothing of all our good deeds without f a recompence ; no more than our evil deeds without a punishment , which every one shall receive by the just ballance of his Righteousness : To accomplish which , we must in this World have reparation of all the wrongs which have been done us , and the falshood must be discovered ; the Mask must be taken off from all Men , that their deceits and their hypocrisies may be known : How they have dealt fraudulently with the Innocent . All must g be discovered at the coming of Jesus Christ in Glory , and all things , even material , which have served for our reproach , must serve for our glory : As to S. Lawrence's his Grid-Iron , and to S. Andrew his Cross : And so of all the other Martyrs , and chiefly the Instruments of the Passion of Jesus Christ , which will shine in his glory like precious Stones , and that materially ; for otherwise there could not be had a perfect and compleat reparation , if we looked but for a spirtual Paradise , because we suffer here in Body and Spirit both together . h This Kingdom approaches , Sir , for the Plagues are already begun . I said unto her , That no body believ'd that the last Plagues were begun ; nor the Kingdom of Jesus Christ upon Earth . She said : Sir , i The incredulous will go with Sorcerers : For he who has no belief of this Kingdom , can never well suffer the Plagues which go before it . There is nothing but ( k ) this hope alone that can give force to sustain those so great Persecutions ; that there never were any like unto them . It is therefore to be feared , that these incredulous will perish with the Wicked : For if we do not believe that we are fallen into the last times , and that the Plagues are begun , we will assuredly be deceived by that pernicious one Antichrist , who reigns in Persons in Authority . whom we take sometimes for Holy and Vertuous , and believe that we do well to let our selves be guided and govern'd by them , if we lay aside the doubt or belief that we are fallen into that dangerous time foretold by Jesus Christ , wherein Evil is covered with Piety : And if we m do not believe that the Plagues which are begun are the beginnings of Sorrows , with which God will purge the Earth , we shall easily be brought to Murmour against him : Yea , we shall fall it may be into Despair , in seeing the best Christians Persecuted by Persons who seem worse than our selves ; yea , Churches ruined , the Religious banished , and all that they call a Church , overturn'd and opprest in its source . All this will give occasion to Blaspheme against God , in case we do not know the wickedness of Men which had drawn down these Plagues upon our Heads . We will commit a thousand sins of Murmurs against our Enemies , and also against the disorders of those who ought to govern us : Setting our selves to seek Human Succours , which will sometimes do us more harm than our Enemies , and thus we should suffer miserably , as n do Thieves and Murtherers : Whereas did we believe that we are fallen into the last times , and that the Plagues are begun , we would return to God by Penitence , taking all from his Hand , as well the Rod as the Bread : For all these things must come to pass , and by Sufferings we must enter into his Glory , o as Jesus Christ has pav'd the way . I said unto her , That I my self could hardly believe that the last plagues were begun , and also that Jesus Christ would come to reign upon the Earth , were it not that she gave me the view and understanding of these things . She said : Sir , this proceeds partly from want of Application of Spirit , and partly because the Devil has bewitched the Spirits of all Men , that they may not discover the truth of their Happiness , nor of their Misery : For if this were known , many Persons would get out of Darkness , and would follow the Light of Truth : Whereas by that infatuation of Spirit , the Good perish with the Wicked : And thus he gains all to himself . To give you a firm belief that Jesus Christ will come to reign upon Earth , Sir , apply your mind seriously to the reading of the Holy Scriptures : You shall find through all that they declare this glorious coming , and all that Man shall receive thereby . This has been figured from the beginning of the World , and by all that has past in it since ; all has been nothing but the Figures of this glorious Reign of Jesus Christ . You have now a little prospect of this by what I have declar'd unto you . Search into the matter , you will find the thing more true than all the other mysteries of our Faith : There is no more obscurity in it , for the time is come for the understanding of it . What the Fathers in past times have explain'd with so much pains , and so imperfectly , will be easie to you , and in a perfect sense . No body will be able to doubt or be ignorant of it , who will submit his Spirit unto God with Humility of Heart . All that Jesus Christ and the Apostles have said , has been fulfilled but in part : But you will find the accomplishment and the perfect sense in this p glorious Reign of Jesus Christ : By discovering assuredly that all which they thought fit to declare cannot be understood of any other thing but of this Reign . Remark all the Petitions of the Lord's Prayer , which I have elsewhere explained to you . No body can imagine that all that we ask in that Prayer can be obtained during this miserable Life , and it must needs be granted , that we pray for another Life , which we do not yet know q , and that this Life also must be material , as well as spiritual : For if it were only divine , we would not ask for daily Bread , nor that the will of God should be done there , or that his Name should be Hallowed : For all these things are done always in the Empyreal Heaven , where no body has need of material Bread , Spirits being filled with the presence of God : There is nothing there likewise to be forgiven , for no body there offends his Brother : Temptations are banish'd from thence , and Evils cannot enter there . The blessed Life that we look for , must needs be material as well as spiritual , in which we shall have need of all the things which we ask in the Lord's Prayer , since they cannot be obtain'd in this present Life , and Jesus Christ could not have made us ask for unprofitable things , or for those which he would not give . This could not be done by a God who can do and know all things : For it would be altogether unprofitable to ask what we cannot obtain here , and it would be a superfluous thing to ask that of which we would have no need in the Empyreal Heaven , as they imagine Paradise to be ; all the other Doctrins of Jesus Christ , are also like to the petitions of that Prayer : For when he says r seek the Kingdom of Heaven , and the rest shall be given you , this also will not come to pass in this Life : For the Servants themselves who seek the Kingdom of Jesus have suffered many Necessities ; and Lazarus at the the Rich Man's Feet could not obtain a crum of Bread , tho' he did not cease to ask it . If the Promise which Jesus Christ has made of giving the rest to those who shall seek his Kingdom were to be understood of this present Life , none if the Friends of God would stand in need of any thing , tho' they should not ask of any , it would be needful that God accomplish what he has promised them . And if the Kingdom of Heaven were only spiritual , as People do imagine , there would be no need of any rest ( or other things ) after having obtain'd this Kingdom , which would suffice fully . Do you not see , Sir , that this promise of Jesus Christ is to be understood of his Kingdom upon Earth , where he will give besides his Glory , all material things for the delights of our Body ? Which he calls , The Rest ; and makes us understand , that we shall not need to seek and labour to have them , but that he will give them freely as an excess of Blessedness . And when Jesus Christ says , s He , who shall leave Father , Mother , Brethren , Sisters , Lands , or any other thing for his Name , shall have a hundred fold in this World , neither can this be understood of this present Life , for the Apostles , and so many other Saints , who abandon'd all to follow him , had not an hundred fold in Earth , Mother , Brethren , Sisters , Houses or Lands , but on the contrary , had need of many things after having abandon'd them . Jesus Christ himself , after having abandoned the delights of Heaven , says , That t he had not in this Life a stone where to rest his Head. How then should his Promises be true , that he would render a hundred fold in this Life ? Jesus Christ can he lie , and make all who have abandon'd all for his sake , to be afterward in want of things necessary ? which would be very far from having the hundred fold of them . We see the Wicked have ordinarily more Prosperity in Earthly Goods , than the Just . Jesus Christ would be a deceiver , to falsifie his Promise which he has made unto all those who shall forsake all for his sake . This cannot be thought : But he promised to those who shall have left Father , Mother , or any other thing for his sake , that they shall possess Life Eternal , which shall be in that World , when Jesus Christ shall come to dwell with his Creatures ; where he shall render the hundred-fold of all the things which they shall have forsaken for his sake for one Father they shall find an hundred ; because all those Blessed Ones shall have the Hearts of a Father and Mother toward their Neighbour : All shall be Brethren and Sisters under the government of one and the same Father : And the Earth being purg'd from all the Wicked , shall suffice to give unto the Just an hundred times as much as they shall have abandoned in this miserable Life . Lo , thus the Promises of Jesus Christ shall be accomplish'd in a perfect sense in his Kingdom , which can in no wise be accomplish'd in a perfect sense elsewhere ; no more in the Empireal Heaven , as is imagined , than in this time of Penitence . There would need years of time , to relate unto you , Sir , all the passages of Holy Scripture which verifie these Truths ; for when Gabriel says of Jesus Christ , u that he shall be great , and be called the Son of the most High ; he cannot speak of his coming in the Stable of Bethlehem , for he was but a little Infant , abandoned and neglected of Men ; where his Grandeur did consist of Poverty and Miseries : And when he began to be known and to speak in publick , they call him x the Son of the Carpenter and of Mary , amongst the common People : Which is very far from being call'd y the Son of the most High ; and how should z he lift up his Horn , seeing he was wrapt up in Swadling-cloths , and bound with Swathing-bands : And it seems he had not strength to resist King Herod and the Pharisees , who pursued him to death , before whom he fled , instead of resisting . Do you not see , Sir , that nothing has in this World its perfect Sense ? Nevertheless , all that is spoken by the Holy Spirit , must be intirely fulfilled : And if we hope that this accomplishment ought to come to pass in this time of Penitence , we deceive our selves ; for the more it shall continue , the more will Men mistake the greatness of God , and the less will they call him the Son of the Most High , and the less will he make his strength appear , that he may give place to Man to use his Free-will . But as soon as the time of the Reign of Jesus Christ shall come , he will exalt his Horn , to exercise his Power , and condemn the Wicked ; and he shall be known of all Men for the Son of the Most High : For he will come in Majesty and Power to rule a over all things : Whereas in the Empireal Aether there will be no need of exalting his Horn , and shewing his Power , seeing all submit to him by Love. It is therefore of the day when he shall come to reign upon the Earth , that Zacharias b speaks by his Prophetical Spirit , when he saw the Glory of Jesus Christ upon Earth : And when he himself says , c If I be lifted up , I will draw all unto me , he does not speak but of this Kingdom to come : For he has not drawn all unto him by his death upon the Cross , because the most part of Men has since voluntarily yielded themselves unto the Devil . The Twenty ninth Conference . Of the Marks to know that we are fallen into the last Times ; and that the World is Judged ; to wit , That Men are without Righteousness , Truth and Goodness , before God ; and that the execution of the Plagues , makes it already effectually to appear . I said to her , That I understood sufficiently what she meant by this Reign of Jesus Christ upon Earth ; that I would apply my self to discover it more , intreating her to tell me the Marks , whereby to know that we were in the last times , and that the Judgments were at present begun . She said : Sir , observe well the deportment of Men , and you will see clearly , that it must needs be that they are Condemned , for therein you do not perceive any Penitence , nor desire of amendment : On the contrary they grow every day worse , and cannot so much as suffer that the truth of their faults should be shewn them , and reckon themselves more secure in evil-doing , than the Good have ever been in well-doing : For the Saints themselves have feared God and dreaded Death : Whereas , Men at present have lost the fear of God , and fear only Men ; and instead of dreading the passage of Death , they dread only the day in which they must lose their Life , which they love more than God. Every one lyes in a desperate Estate , without knowing it , and far less fearing it . God has reason to say of Christians now , d My People has forsaken me , because no body knows God any longer . Every one lives as if there were no God , and yet they would have Prosperity and Salvation ; as if God were our Servant , obliged to serve us by force . We have changed the Order that he gave us , of doing Penitence here , and we f would here take our pleasures and rest at ease ; and instead of labouring and suffering , we would rule and rejoice . God ordain'd that g the Earth bring forth Thorns and Thistles , and we would gather nothing from it but Roses without Thorns . He said to the Woman h that she shall bring forth her fruit with Sorrow , and she will needs conceive in Delight ; in which she would also bring forth , if it were in her power . So that no body acquiesces in the Ordinances of God but by force ; and instead of embracing the Penitence which he ordain'd us , we resist it with all our power ; for we seek nothing but ease and repose , in the time in which we ought to labour , watch and be at pains . Thus we resist God and all the designs that he has about us . This is the most assured Mark to discover that all Men have forsaken God , and that no body fears nor knows him any longer . It is very true , that in all times there have been wicked Persons , and such as did not know God : But when all in general do forget him , it is to be believed , that we are assuredly in the last times , and that the Judgment is given out , because the Measure is full , and the Evil cannot be greater than generally it is , and without hope of remedy . I said to her , That to me it seem'd there were yet many good Men mingled among the People , that all had not forsaken God. She said : Sir , there are many good Men in appearance , but none who are such before God. They are good Men in respect of those who outwardly do more evil , but I do not know if they do less evil inwardly in their Souls , because presumption possesses them , and hypocrisie blinds them . i The Example of the Publican and the Pharisee , who prayed in the Temple , ought to make us fear , that these outwardly good Men will be rather Condemned than the ill-Livers outwardly , because they condemn themselves for Sinners , and smite their Breasts with Humility ; whereas the others rely upon their own Righteousness , and become Impenitent . I do not see that either the one or the other are good Men at present : For no Sinners smite their Breasts through Penitence , far less do we see them change their Life , or forsake their Sins : And the Righteous in appearance , do live and die in the presumption of their Salvation , not desiring to change a manner of Life which they esteem to be good ; tho all have abandoned God to follow their Passions . If some follow them in Wrath , or in Luxury or even in Robbery , they become the enemies of God : But others who are of more mild Complexions , follow their Passions in Jealousie , or in Self-love , or in the esteem of their own Virtues . Is not all this before God reckoned the same evil ? Is it not enough that we have forsaken him to cleave to our selves , and are become Idolaters of our own Inclinations ? Tho even they were not Vicious before Men , yet they are sufficient to Destroy and Damn us , because unless l we be wholly resigned to God , we can never be Saved . Therefore if God should say to me as he did to Abraham , m that he would pardon the World , provided there were yet Ten righteous Persons in it , I would not hope for this of being able to deliver it from the Plagues , or to revoke the Sentence by which the World in general is Condemned , because I cannot find so much as one ; which I must say with great regret . I said to her , That I knew divers of my Friends , who seem'd to me to be truly Just and Pious , fearing God. She said : Sir , if you were in union with God , you would partake of his Righteousness , of his Goodness , and of his Truth : And then you would perceive well , that the Righteousness of Men now is not true ; and that their goodness is but Natural , and their Truths are Lies ; because all the Virtues which you believe , you see in them , are nothing but Moral Virtues , which do oppose those of God. Their RIGHTEOUSNESS is only Human. They would not do wrong to any Body , because Injustice and Cheating , is blamable in all Men of Honour ; and he who desires to preserve his Reputation , will beware of deceiving or cheating any Body , and you will esteem such a Person Just , because he renders unto every one what appertains to him . Believe me , Sir , this Righteousness is nothing but a Moral Virtue , which is recompenced by the good Reputation they acquire among Men. * It must not at all be expected that God will recompence in the other World what has been done for this . A Man gives satisfaction to every one , that he may have the reputation of being a just Man , which being obtain'd , he is fully satisfied . Even so is it of GOODNESS , wherein divers Persons are Born , their natural temper being enclined to sweetness , renders them lovely to every body : This goodness makes them takea ll in good part : Even ●vil things they desire to believe they are good : If the evil of one were told which might grieve them , they would reject this Truth as evil , and would say , I will not believe ill of my Neighbour : And even tho they knew the evil openly , they are too good to resist it or oppose it . This is the disposition of the good Men of the World , who love rather to be deceived with evil , than to believe it , that they may avoid it . All this goodness is but natural , and is recompenced with the contentment they have of being good : They even endure Injustice , without having the force to resist it : And upon this , it will be said of such a Person that he is patient and good : Not discerning that this Patience and Goodness proceeds from an effeminacy of Heart , which makes them presume upon a false goodness and patience , which is nothing but Human , Hypocritical and Deceitful . Even so is it of Moral VERITY , which before God is Falshood . One will say , I am your Servant ; and he will deny his Brother the least Service ! One will say , I am a great Sinner , while in the mean time he presumes that he is a good Man ! for if he did believe himself truly to be a Sinner , he would seek the means to be converted . One will say , I am not worthy of drawing near to God , and he will receive every day the Sacrament , and will say , that it is to receive Grace ; which is nothing but a Cloak to the former Lie : For Men experience sufficiently that they have not received Grace by receiving it so often . One will say , I am for the Service of God ; and he is as careful to have Honours and Riches as Secular Persons ! One says , that he loves God , and he loves nothing but himself . One says , I am retired from the World ; nevertheless he has as much affection for it as before , and studies to satisfie himself . In Short , Sir , there is nothing but Lies and deceit among all Men , even those whom you esteem to be good Men , they have nothing but apparent Vertues , which are very displeasing to God , and draw down his avenging hand upon our criminal Heads : Because no body fears God any longer , but by word ; and they who fear their Damnation , perswade themselves , that they fear God , while out of pure self-love they fear the evil due to their Sins , that they may continue in them ; and they place their Piety in outward Devotions , with which they do more distract their Understanding from God , than fix it upon him . And n yet they believe they are Just and Pious , fearing God ; tho in the mean time they have neither the one nor the other of these Virtues . Thus you are deceived with thousands of others who are in the good Opinion , that there are yet many good Persons upon Earth . I ask'd her : How we might know the true Righteousness nd Virtues of Men ? She said : Sir , no body can know it as to others , but they who possess it themselves . Therefore I told you , that o union with God is needful for to know true Virtue . This union makes us partake of the Virtues of God ; so that he who is in God , partakes of his Righteousness , of his Goodness , and of his Truth . The RIGHTEOUSNESS of God , is always just p doing justly to all , as well to our Enemies as to our Friends , not enduring any Injustice no more in our selves than in others , neither in small matters nor in great - Our Works are always accompanied with this Righteousness , and also our Words , our Counsels , our Business , and even our good Works : Knowing well that without this divine Righteousness , nothing can be good . And even as God never does any thing without this Righteousness ; So we do all things righteously ; so much as we draw near to God , we are as much Righteous , and no more : and he who partakes of this divine Righteousness , discerns and knows very easily the Righteousness and Unrighteousness of others : For if their Righteousness be of God , it will always be conform to that which we partake of the same God , and if it be not , it will directly oppose it . There are some who would believe that one had the art of Divination , when he can discover false things which appear true to the eyes of Men : But this does not proceed from any Divination , but only from the Righteousness of God : When it refides in a Soul , it perceives immediately that these apparent Righteousnesses do resist and are contrary unto the Righteousness of God. For Example , a Judge will give good Justice to a Party , because he is recommended to him by some of his Friends . This is nothing but an Human Justice , because it has had respect to Men : For to be Divine , it ought to have respect only to good Right ; which is not observed in the present time , wherein the Proverb says , He who has good Right , has need of good Help . It is the same as to Piety and Devotion : If they go to Church , to the Mass , and the frequenting of the Sacraments , out of natural custom or inclination , or because it is good and laudable . This Righteousness is not of God , because it respects our selves or Men. And if you partake of the GOODNESS of God , Sir , you will do good to all Creatures indifferently , as he does , without wishing good to your Friends , and hating your Enemies , or not helping them in their need . But when our good deeds are partial , respecting our Kindred , our Allies , our Friends , and Neighbours ; then our goodness is nothing but Human. This is easie to be observed by him who partakes of the goodness of God , who loves nothing but that wihch is good and conformable to Righteousness and Truth : Whereas Human goodness respects nothing but that which is sensible to Nature , leaving sometimes Righteousness and Innocence without help , to succour its Friends ; yea , even to excuse or cover their Iniquities . These are all goodnesses without Fruit , having received in this World the reward of such good Works . For if we do good to our Friends , they will do the like to us ; and so we shall be payed , without having right to pretend any other recompence therefore in Heaven . Jesus Christ has advertis'd us of this , q saying , When you make Feasts , do not call the Rich , lest they bid you also , and thereby you receive no reward . And if you partake of the TRUTH of God , Sir , you will very easily discover Lying , because this strait Truth does always oppose that which is contrary thereunto . There needs but to walk Strait to overturn that which is Crooked . The Spirit of Truth , is incompatible with that of Error . There needs but to speak the Truth simply , to reprove Lying . Many Persons are troubled to understand the Truth , who if they were not in Lies , could not be troubled at it , because it is always desirable and enlightens the Understanding . Truth being God , ought to be loved and received by every one , and as much as it is now out of credit , it is so much an evidence , that all have abandoned God , in abandoning Truth , Righteousness and Goodness . There is no other God but he r who is the source of these three Vertues , of which Men now have not retain'd any foot-steps , and at present those are esteemed Saints who have but human Righteousness , natural Goodness , and political Truth , and yet they will not believe that we are in the last Times , and that the World is Judged . What more certain Marks can we have ? Outward Signs are a very small matter in respect of seeing that all Men have Abandon'd their God. Draw near to God , Sir , and s you will discover it as well as I. I said to her : That if it were needful to exercise the very same Righteousness , Goodness and Truth , of which she spoke to me , that all the World would Perish , and no body should be saved : For all Men are very far from it . She said : It is true , Sir , all the Wicked will perish , among whom notwithstanding there will be yet some sav'd : because they are so thro' Ignorance : These indeed will yet receive the Light of Truth , with which they will discover the Lyes , which have been taught them : For many have entred into the Spirit of Error , thinking they did well , and if they had been taught there is no Salvation but for those who resign themselves wholly to God , and unite their Wills to his , they would assuredly force themselves to find this Unity of their Wills with God , and would have resign'd themselves to him far more easily than they have done , to follow so many different Exercises of Devotion . For one has taken the Order of S. Francis , and goes bare-footed , without wearing Linnen upon his Body : Another that of the Carthusians , never to eat Flesh , nor converse in the World : Others rise in the Night to pray : Others wear Sackcloth , and exercise Discipline , making long Prayers and singing Psalms , vowing Obedience , Poverty and Chastity , with a great many other Things , painful to the Body and to the Spirit : In which all the People desire to imitate them according to their Condition : Some will fast sometimes a Week , will take Directors to submit their Wills to them , will force themselves to say a great many Chaplets , or other Prayers , and to be in Churches as much as is possible for them , with a great many other things which are troublesome , and oft-times of little profit for the Salvation of their Souls . But if they had been taught . That to be saved they must resign themselves to God , they would more easily have found this Resignation than all those things which are superfluous for many , and would more easily have resign'd their Wills to that of God , than to some Man , subject to all sorts of Passions . Those , I say , having discover'd the Truth will be converted by the Plagues , and will endeavour to approach to the Righteousness , Goodness and Truth of God ; as much as they are now far from it , thro' Ignorance . No Body must any longer be flatter'd , Sir. All those who shall not have this Righteousness of which I have spoken to you , t will not be sav'd : Neither you nor I , nor any Body , be who they will , can be sav'd , but by God , therefore Jesus Christ has said , u That with Men it was impossible to be sav'd , but that it was possible with God : To shew that upon this Union with him our Salvation does depend : And that all those means introduc'd by Men are a very small matter , for they can serve only to some for means to attain to this Union , serving for others for great Hindrances : For this Union requires a Recollection of Spirit , and not the Diversion of it to so many different things . I said to her : That no Body doubted that our Salvation depended upon God : That no Body could save either himself or others : That this Passage of the Gospel was so understood . She said : Sir , you do not understand me well . Our Salvation does not depend upon God , as you believe it , that he saves one and damns another without our contributing thereunto . This is an Error which puts the Salvation of the most pious in hazard . For God will damn no Body without Sin , and likewise he will save no body unless they give themselves to him x of their own Free-will . And what Jesus Christ said to his Apostles . It is impossible as to Men to be sav'd , but that it is not impossible to God ; is to be understood , as long as a Man shall live to himself , it is impossible for him to be sav'd : But if he come to unite himself to God , returning with the Heart to him , he will save him . And when you say to me , That all the World will perish if they must needs Exercise the very same Righteousness of which I speak , because Men are very far from it ; it is a certain Truth , that continuing in the State in which they are , they will y all perish : For living to themselves , it is impossible as to them : But if they be converted , and return unto God , he will save them . No Body can look for Salvation after the manner that they live at present , for they know not God any longer , all having abandon'd him . I ask'd her ; How she perceiv'd that the World is judged , and that the irrevocable Sentence is given ? She said : Sir , I perceive this by the Justice of God , which cannot suffer an Universal Evil without an Universal Chastisement . When there have been particular Wicked Men , God has condemn'd them in particular : For his upright Justice never exceeds nor diminishes any thing from the Merit or Demerit of Men , doing always justly , as well to the Evil as to the good . Now Men having generally all of them abandon'd their God , have , in doing this , given Sentence of the general Destruction of the World , which shall not be recall'd , because the Will of Man is not inclin'd to return to him ; but rather to be the more estrang'd from him , if the Plagues should yet be delay'd . Therefore I affirm with Assurance , Sir , that the irrevocable Sentence is given to purge the whole World by divers Plagues of War , Pestilence and Famine , which are fram'd of the three means which have caus'd Men to abandon God. Three general Sins z will have Three General Plagues . The first is , that Men have all abandon'd the Love of their Neighbour , and instead of loving him as themselves , according to the Commandment of God , every one endeavours to make War against him by Contempt , Envy and Jealousie : By Quarrels , Lyes and Cheatings . All these things have made Man abandon God in his Neighbour , who is his true Image . They study not only not to love him as themselves , but also to vex him in all things . There is nothing but Wars and Divisions even among Kinsfolk , yea between the Father and the Son. All these Discords together , do they not make an Universal War ? We are astonish'd to see the Wars of Provinces and of Kings , without considering that every body does the same thing , according to his Power . A Clown will sometimes fight with his Companion for a Farthing . He does as much Evil , in proportion , as a King , who fights against his Equal for a Kingdom ; for God regards nothing but the Wickedness of the Heart , and not the Worth of the Subject . If he permit Kingdoms to be everywhere in Wars , it is by an exact Justice , when all private Men are so already . Could he deny Kings the same Liberty that he permits to all others , since they were all equally created with the Disposal of their Free Will , the King as well as the Clown ? Would it be just that God should take from Kings the Power to make War , and permit it to private Persons ? He would be a partial God , an accepter of Persons . If we did live in Peace with our Neighbour , God would only punish in particular the Kings which make War : But our Domestick Wars do merit that we should suffer Universal Wars ; and that by a just Judgment . Since we will not continue in Peace with God , with our selves and with our Neighbours , it is not at all meet that we should be so with Kings : For our Wars have made us abandon the God of Peace , and draw upon our selves the Plague of War by our Sin of Dissension . The Plague of Pestilence is also justly prepar'd for us : Because all Men in general have abandon'd their God for the Affection which they bear to this miserable Life . It is therefore just that it be taken away from us , since it has serv'd us for a mean to abandon our God , who gave it unto us , only that we might love him , and we have loved the Gift more than the Giver ; our Life being the Time of Penitence , wherein we ought always to aspire to that which will be eternal : But , on the contrary , we would be content to lose it ( the Eternal ) provided we might live here always : All Men almost are in this Error ; by which they draw down the Plague of Pestilence , to put an End to Desires so impious , which have made them abandon their God. This Life must needs be taken away from us , since it serves as a mean to withdraw us from God. The Plague of Pestilence is justly sent upon us to give Death to those who love their Lives more than God. As is also that of Famine , because so many Men have abandon'd their God , for the Pleasures of the Mouth . How many are there who love a Meat and Drink more than Spiritual Delights ? Provided the Mouth and the Belly be satisfied , they care very little for God. Is it not fit that they endure Hunger who think of nothing but of filling themselves ? This evil is so general that in the best Assemblies of Christians , now-a-days , they speak for the most part of Eating and Drinking , to keep themselves chearful . Is it not fit that this should be chastised with Justice by an universal Hunger , since this Sensual Appetite has caused an universal Sin , by almost all the Men of the World ? From whence I draw the certainty that all are judg'd , and that the Sentence is irrevocable : Because no Body repents of these three Sins , which form the last Plagues , and God cannot defer longer to send them b . I ask'd her ; how we could believe that the last Plagues were begun ? She said : Sir , Do you not c perceive that we are abandon'd to the Spirit of Error ? That Lying prevails , and d that Truth is opprest ? That Men e promise themselves Peace and Security in the midst of such evident Perils ? That there is f no longer Righteousness nor Sincerity or Fidelity among Men ? That Evils are conceiv'd without Fear , and brought forth without Reprehension ? That the Just g is punish'd as guilty , and the Guilty supported and defended ? That there is no longer h neither Faith nor Law among Christians , and that they live in a Neglect of God and of their Salvation ? Are not these the greatest Plagues that could ever befal the World ? They are more to be dreaded than Fire , Pestilence , War and bodily Famine , which can but kill Bodies : Whereas these Spiritual Plagues kill the Soul , which is an Eternal Spirit . Behold , Sir , with the Eyes of Truth , and you will see that all Souls perish without perceiving it . Which is the greatest Punishment that God can ever permit to befal Men. Many say blindly , We are at the End of the World , for Wickedness abounds in all places : There is no Trust to be given to any : They deceive one another without Faith or Honesty . In saying this they speak the Truth , without knowing it , far less apprehending it . Many Signs have appear'd i in Heaven , in the Sun , in the Stars , fearful Comets , menacing great Evils , which did affright some at first , but so soon as the Devil had Leisure to make his Adherents study to find out Reasons , shewing that these were but natural things , engendred in the Air , he made the Fear of those threatnings of God , sent as the Forerunners of his Justice , to evanish out of their Minds . The Sea has yielded blood ▪ And as soon as this has ceas'd , the Memory of it has been effac'd . Fire has burnt many Cities , and they have presently found out some Invention to cover all these Warnings which God gives us , saying , That these are Casual and Natural Things : As also the swallowing up of several Towns and Cities , caus'd by Earthquakes : They attribute all these Things to future and to natural Causes , saying ; That these Countries , situate toward the Sea , are subject to Earthquakes . In short , Sir , they make all the Threatnings and Warnings of God to evanish out of Men's Minds , that no Body may enter into himself to be converted unto him through Fear and Trembling . Some Stroaks of Thunder us'd sometimes to shake intire Cities ; where the People ran to Confession , to prepare themselves for Death . But now , when they see so many several Effects of the Justice of God , by Men's being abandon'd to all sorts of Sins , and also by all those outward Sings in Heaven and Earth , which have appear'd in our Time and to our Eyes , no body is converted unto God for this : Far less do they Imbrace the Spirit of Penitence . It seems they mock at God's Warnings , saying ; These are Natural Things . But I would willingly demand of these Ear-flatterers , If God ought not to send his Plagues but by supernatural Things , and to make Chimera's in the Air ? He , who has created all the Elements , must not he make Use of them l to chastise the Offences which we commit against him ? Is there not need of Natural Things to make our Body suffer , which are likewise Natural ? If the Bodies of the damn'd shall indeed be punish'd with Natural Things , why should not , in like manner our Bodies , which are yet living upon Earth ? Since they are not sensible but of Natural Things , they must needs have Subjects conformable to their Nature . The Deluge was made by a Natural Rain : And the last Plagues will be made by Pestilence , War , Famine and Fire , all Natural Things , because the Heaven , the Earth and all the Elements ought to rise up against us , to avenge the Offence that we do against their Creator and ours . If the Fire shall kindle by some accident , or the Earth quake by the Tossings of the Sea , and overturn Cities , would m this be accidental unto God , who says n that , to him , the Hairs of our Heads are numbred ? Would he thus let such grievous Accidents fall out Without his Permission ? this cannot be true . But the Devil , to divert us from believing that these things are o the beginnings of the last Plagues , makes it be said by his Adherents , that these are Natural Things that no Body may turn to Repentance . The Thirtieth Conference . How God permits Man to be abandon'd to the Spirit of Error . I Ask'd her ; How God permits that we should be thus abandon'd to the Spirit of Error ? She said : Sir , p God permits it by his Justice , because we have left q his Spirit of Truth , to hearken unto and follow r Lyes . He compels no Body , leaving every one in the Liberty wherein he created them . If Man therewith will needs abandon his God and adhere unto the Devil s he lets him , for he will not take away again the Free-Will which he has once given him , which God will never take back again , for he is t unchangeable in all his Doings : And having once found it good that Man should be a kind of Creature altogether free , he cannot afteward find it evil , but will leave him this absolute Liberty unto all Eternity . If he will use it to love God , he will follow the End for which it has been given him ; and if he will use it to do evil , and to withdraw himself from God , he is free : God will not be mov'd for this , remaining always , Just , Good and True. Whatever Man does , God remains always what he is in himself without being mov'd , and without hindring Man to withdraw himself from him , when he will needs do it by his own Free Will. God can lose nothing , even tho' all the Men of the World would follow the Devil . They only wrong themselves . God will never take away again the Free Will that he has given them , for their evil Deeds ; but permits them still to use it , as well to their Damnation as to their Salvation . All the other Creatures do the Will of God of Necessity , as a Servant does the Will of his Master by force , for it is necessary to the other Creatures , as well animate as inanimate to do the Will of God without their being able to resist it , being bounded , limitted and constrain'd not to pass over the Bounds and the Limits wherein God has plac'd them : But Man alone , who participates of the Deity , has the Liberty to resist the Will of God , which he will not oppose , for he cannot repent u of the Liberty that he has given unto Man. Thus God permits Man to abandon himself unto the Spirit of Error , and to forsake that of Truth : For he would act against his Goodness , to take back again that great Advantage which he has given unto Man , of his Free Will , with which he ought to rule over the Earth as a little God , independent from every other thing which is not God. And if he did not permit Man to follow the Spirit of Error , when he will needs follow it , he would render him a limited and forc'd Creature , as all the rest , which serve the Will of God by Force , as , Servants and Slaves : Which would be contrary to the Designs of God , who has chosen our Souls for his Spouses x in making them partake of his Power , to do that which shall be most agreeable unto them . The End of the First Part. THE SECOND PART OF THE LIGHT OF THE WORLD . Being a Continuation of the Conferences which Antonia Bourignon had with the deceast Mr. Christian de Cort ; which deserves to be read , understood and considered by all who desire to be saved . Written originally in French. S. Paul to the Romans , XI . 19 , &c. Be not high minded , but fear : For if God spared not the natural Branches ( the Jews ) take heed , lest he also spare not thee . Behold therefore the Goodness and Severity of God : on them which fell , Severity ; but towards thee , Goodness , if thou continue in the State wherein his Goodness has plac'd you ; otherwise thou also shalt be cut off ; and they also if they bide not still in Vnbelief , shall be grafted in : For God is able to graft them in again . LONDON , Printed in the Year MDCXCVI . TO THE READER . Dear Reader , IT is more than twelve Years since I had the following Conferences in this second Part of the Light of the World , and those also which shall follow in the third Part ; which you may afterwards see , when it shall please God that they be publish'd ; and I had no Inclinations to make them publick : For all these Questions were propos'd to me by the deceast Mr. Christian de Cort , when he was a Priest in the Roman Church , Pastor of the Church of S. John in the City of Mechlin in Brabant and Superiour of the Congregation of the Fathers of the Oratory in that City ; who being desirous to understand the Matters relating to his Religion , propos'd to me divers Theological Questions , touching the Faith and Manners of Christians who aspire to the Perfection of their Souls : To which I answered according to the Wisdom and Experience that God gave me . This the deceast de Cort having exactly noted and set down in Writing , he design'd to have printed it in the Year 1667. But it was afterwards delayed by the Advice of many of his Friends ; who knowing the Partiality and Jealousie of many Divines of the Roman Church , were afraid , that the said de Cort and I might be put into the Inquisition for having declar'd too openly the Faults and Corruptions which are crept into the Roman Church ; telling us , that this would be insupportable to many Zealots of that Religion . But the deceast de Cort being very earnest to make the plain Truth known to the People , resolved to go to Holland , and to print all these Conferences there , judging it very necessary that they should be communicated to sincere Persons , who he thought were perishing thro' Ignorance , saying often I was deceived as to Matters of Faith and Manners : And thro' this Blindness I have also deceived others , by teaching them Shadows for Substances ; and I 'll never be at rest till I have communicated to them the Truths of God that you have declared to me : And so by his Persuasions and many importunate Requests , I resolved to go with him to Holland to cause him to print all these Conferences , that we had had together for a long time . I was much averse to this ; because I had not yet printed any of my Writings ; and also the Matters contain'd in these Conferences would greatly shock many who are in the Roman Church , whom I lov'd tenderly , and desired not to offend them , esteeming them my Brethren , and I had never yet convers'd with any , nor had I been in any Place or Country , without the Obedience of the Roman Church : And I knew not what sort of People I might meet with elsewhere : For I imagined I should find there People that were monstrous , or of a different Shape from those of my own Country , where they represent to Children those who are not Romanists , a Wolves covered with Sheeps Skins , that they may imprint on the tender Hearts of the Children , a mortal Enmity against those who in all things have not the same Opinions that are profess'd in the Roman Church . This made me afraid to go to Holland to cause these Conferences to be printed . But after I had seriously recommended it to God , I resolved to go on that Errand : For God made me understand , That 't is not Religion that saves the Soul , but the Love of God that begets true Vertue : And that I ought to love all , and to do good to those of every Religion , and to declare the Truth of God impartially . And this inward Voice planted in my Soul an Impartiality towards all sorts of Religions indifferently , without caring to inform my self of what Religion Persons were , or the Places and Countries to which I was to go , nor with whom I was to speak . This has been my Practice ever since , regarding only the Disposition of the Souls with whom I was to treat without considering what Religion they profess'd , or what Party they were of as to outward Worship ; since in Effect in all Kinds of States , Professions and Religions I 've met with Persons disposed to receive the Truth that comes from God : Yea , some of those that are without the Roman Church , are more ready to receive it , than they who call themselves Roman Catholicks ; tho' this they hold for an Article of Faith , that none can be saved out of her Communion . This is very ill conceiv'd , since God is universal , and he 's to be found every where by those who seek and worship him : For he 's not fix'd to any material Body . All Souls who take their Delight in him , are his Spouses , call them by what Name or Religion you please : For all these different Names or Opinions do not make a Christian ▪ but only the Practice of the Doctrine of Jesus Christ makes a Christian . And all those who put in Practice the Doctrine of the Gospel , are Christians and Disciples of Jesus Christ , even tho' they were Turks or Heathens : Of which Professions , I believe several condemn and judge the nominal and professing Christians since God has a no Respect of Persons ▪ and will judge all Men according b to their Works . This the Scripture ▪ confirms , saying c by your Works you shall be judged , and by your Works you shall be condemn'd : And Jesus Christ himself taught the Truth of God his Father , to the Samaritan Woman , and to many other Nations who were not Jews , saying to his Apostles , d Go , teach all Nations ; He that believes , shall be saved . He even ate , and conversed with Sinners , to see if any of them would receive the Truths of his Father , and put them in Practice ; and tho' at first he rejected the Canaanitish Woman as a Dog , yet he shew'd her Grace and Mercy by her Conversion and persevering Humility . For the same Reason he says to Christians , e that Publicans and Sinners shall enter into the Kingdom of God , and the Children of the Kingdom shall be cast out ; which still farther confirms this Truth , That Religion does not save a Man ; but the Love of God that sanctisies him . This made me get over all Humane Respects and declare the Truth of the things which were ask'd me by so many different Conferences , all about the Roman Church : For at that time I knew no other Religions ; and ( with Compassion ) I booked upon all those who died out of the Roman● Church as damn'd ( as our Divines taught . ) So that being ask'd by a Romish Priest , I answered plainly to all his Questions : Vpon which , many took Occasion to say that I had chang'd my Religion , and was become an Enemy of the Roman Church ; which is not true , since being born in it , I will live and die therein , without changing Name or Religion ; but only my Manners and Life : And will endeavour to be regenerated in the Spirit of Jesus Christ , and to follow and imitate him even to Death , letting Ignorant Men say and judge of me as they please . In the mean time I offer this LIGHT OF THE WORLD to all good Souls who seek the Truth , and desire to become true Christians , that they may truly discern Reality from Appearance : For this prevails now through all the World , among all sorts of Sects and Religions , where every one cleaves to the Bark , and does not touch the Wood , fancying that Vertue consists in having a fine Religious Name of that of the Reformed , the Evangelicks , the Catholicks ; Yea , that , they are persons guided by the Holy Spirit , of which the Quakers boast , though all these sorts of Names are false , and not at all suitable to the Life and Manners of those who call themselves so . For if they , who are called Reformed , were truly so , we would see the Reformation in their Life and Manners : Whereas we find they all live according to Flesh and Blood ; which the Scripture says , f shall not enter into the Kingdom of Heaven . They are neither reformed in their Moveables nor their Apparel , nor in their Eating or Drinking : They seek in all the finest and the best : They labour and trade diligently , that they may have wherewith to maintain themselves in Pomp , Excess or Plenty as much as they can , without bridling their fleshly Appetites or their Sensualities in any thing ; still coveting more , that they may give it as much Satisfaction as they can , that in this World they may have Ease , Honours and Pleasure . Thus they are called Reformed , though in Effect they will not reform themselves in the least thing for the Kingdom of Heaven . By which we see that they who call themselves Reformed bear a false Name , that makes them Hypocrites , and Deceivers of others and of themselves . As those also are deceived who call themselves the Evangelicks : For in all their Works and Practices , there is nothing conformable to the Gospel , but all directly opposite to it : For they do not observe so much as one Point of the Evangelical Councils : For instead of loving voluntary Poverty , ; they love the Abundance and Riches of this World unsatiably ; and they who ought to be the Guides to those Evangelical Perfections , are the farthest remov'd from them , abandoning their Flocks and Churches to find others that afford them more temporal Profit : They are far from imitating the Apostles , who said g freely I have received , and freely I give thee ; since these modern Evangelicks give at the greatest Price , and to him that bids most . And therefore they do not justly bear the Name of Evangelicks , since they neither teach nor Practise so much as one Council of the Gospel , and have nothing but false Names and Parades , that they may appear to be in the Sight of Men what they are not at all in the Sight of God. No more than those are Catholicks who bear the Name , since to call one a Catholick , is to say , he is a Person joyn'd in the Communion of Saints ; which these are not who call themselves Catholicks , since we perceive not any Holiness in their Lives , but much Vice and Injustice , accompanied with Hypocrisie , and seeming Vertue , without any Reality or Sanctification . They boast that they are Abraham's Children , without doing the Works of Abraham ; or that they are Christians , without observing the Commands of Christ : They content themselves to be called Catholicks without conforming their Lives to those who liv'd holily upon the Earth , whose Lives and Histories they read without endeavouring to become holy , as they were whose Feast ▪ s they solemnize , tho' they shall never be in their Communion , nor truly Catholicks , till in their Lives they follow their Vertues , and walk in the streight Way that leads to Life . So that this Name of Catholick , will condemn them rather than justifie them , whereas they presume to be preferr'd by God to all other Religions ; because they are of the most Holy and Perfect Religion , according to the Name of Catholick , which they bear . This would really be if their Souls were united to Jesus Christ in the Communion of Saints ; which only and no other thing , makes a Catholick . By which we see that these Persons bear a false Name , since they presume of their Salvation , because of the Name Catholick ; and be-believe they are in the true Church , out of which they say , there is no Salvation . This would be true , if the Roman Church were the only Communion of Saints : But because Souls who are not sanctified , are not truly Catholick , neither will they be saved for their Religion , since no Religion saves , unless the Heart be truly Religious , or truly Catholick . In which also those who are called Quakers , do greatly deceive themselves , who through a foolish Imagination , fancy that they are guided by the Holy Spirit as soon as they have begun to conform themselves to this Sect , as if it had more Force to sanctifie Men , than all the other Religions together , even the most perfect , none of which can save so much as one Soul : For there is nothing that saves , but the LOVE OF GOD , and not a Religion . Every one ought to hold the Religion that serves him as a Mean to attain to this LOVE , without taking his Religion for the End of his Salvation , if they would not be greatly deceived at Death , thinking to plead their Religion which they imagine to be the best , as the Quakers believe they have the Holy Spirit , and so take the Name of Quakers , tho they have him only by Imagination , and false Persuasions ; and the Devil makes them believe they are better than all the rest of Men ; because they have quitted outwardly the gross Sins of Drunkenness , Theft , Lying , and the like , tho' in their Manners they be as vicious as others , presuming that they have the Holy Spirit , which they have not , living in an Esteem of themselves , and a Contempt of others , calling themselves spiritual , while they remain carnal , despising all the Means of Piety and Devotion to adhere to their own Caprices ; and they imagine they are illuminated by the Holy Spirit when they are mov'd only by their own disorderly Passions , which do often precipitate them into fruitless Sufferings and Persecutions , with the Scandal of their Neighbour : So that no body has Ground to believe that he shall be saved for being of the Quakers Opinion , no more than the being of any other Sect or Religion , since all these Names do nothing to the Salvation of Souls : But to be sav'd of Necessity , we must be renewed in the Life of God : And the Scripture says , h Obedience is better than Sacrifice . This shews that it 's better to be resigned entirely to the Will of God to be ruled thereby , than to profess any Religion how good and holy soever we think it to be . These material Bodies do not save the Soul , but the Love that it bears to its God will save it , and nothing else . In which Men deceive themselves , when they lay the Stress of their Salvation upon some means which they make use of to be saved . How good soever these outward things be , they give nothing to the Essence of the Soul , which is wholly divine and spiritual , and cannot attain to Salvation , if it be not united to its God , who created it for this End ; tho' the Blindness that Sin has brought upon Man's Spirit , does not often persuade him that he shall be saved by other Means : as by going oft to Church , frequenting the Sacraments , hearing many Preachings or spiritual Books , or in being able to discourse of these things , in giving to the Poor out of his Abundance , in making long Prayers and so many other Actions which they call pious ; as if God to save us , had need of these things ! Which is a great Delusion : For it is only our Infirmity and Weakness that has need of these outward Things : For it is written , i that the true Worshippers shall worship God in Spirit and in Truth , and not in the Temple nor on the Mountain ; That is to say , not in material Temples , nor in Mountains of high Speculations ; but the Spirit and the Heart must be truly possest with the Love of God , without which no body will be saved . Not that I would reject or despise all these pious Means or good outward Works ( as these Reformed do blindly reject all sorts of good Works as evil ) since these good Works may serve as effectual Means to attain to this Love of God , seeing the covetous Man mortifies his Avarice by giving his Goods to the Poor ; and he who cannot pray to God in his House for the Distraction of his Affairs , does well to go to Church , that he may be the more recollected ; Or he who feels more Compunction and Piety in his Soul , in frequenting the Sacraments ; or has more inward and saving Light by going to Sermons or reading the Scripture or some other spiritual Book , he is oblig'd to use all the Means which lead him to the Love of God , without despising the least Mean that may help his Weakness in raising him to the Love of God ; since every one is oblig'd to seek the Means of his Perfections : I blame only the Abuse that is made of these things , in taking them for the End of Salvation ; whereas they are only Means to assist Humane Weakness , which forgets easily Eternal and invisible things if she be not often put in Remembrance of them by outward things : But I blame those who are so ignorant as to believe that they shall be saved for being of some Religion , or for using the Sacraments , and doing some good Work , since these things do not sanctifie us , being of themselves dead Works which cannot give Life to our divine Souls ; and the Devil himself might do all these outward things tho' he shall never be sav'd . I believe indeed some captious Spirits will take Occasion to say that I am not truly Catholick in speaking against the Vse of the Sacraments and other Ceremonies of the Roman Church ; but I cannot preserve my self from the Calumny of partial Persons , who love their Darkness rather than the Light that I offer them from God , who has given me his Holy Spirit promis'd by Jesus Christ which teaches me all Truth , since Jesus Christ himself could not avoid the being calumniated , imprison'd , persecuted , and at last put to Death by means of the Jewish Priests , who said they were in God's stead , and sate in Moses's Chair , as the Priests of all Religions say now : While in the mean time they outragiously persecute the Truths which I learn immediately from God , without Study , without Meditation , Discourse , Reading or any other Means , which would rather prove a Hindrance to me , than an Illustration of the Light of the Holy Spirit who endites to me all things necessary for the Salvation of Souls , and gives me also his Gift of Strength to bear joyfully those Persecutions and Outrages , which these more than Pharisaical Priests exercise against me : For they will not suffer that the Truth of God should come to light by any but themselves , tho' they 've rendred themselves most unworthy of it , because they will not apply themselves to the Imitation of Jesus Christ , nor to the Sanctification of their Souls ; and if these be wanting , they shall never understand the inward Voice of God. 'T would be a great Vertue in them , if at least they would suffer another to understand it : But they can't attain to this Christian Vertue of rejoycing in the Good of another . They cry out against me as the Jews cry'd out against Jesus Christ : l Away with him , away with him , Crucifie him . And I believe if the Priests had me in their Power , they would gladly cut me off ; and would have done it long ' ere now . But God sav'd me from their Power that I might yet farther declare his Truths to good Souls who seek and desire them , which in Obedience to God I 'll do , even at the Peril of my Life ; since Jesus Christ expos'd his to teach me the Way of Salvation : And I entreat the Reader to peruse with Attention this Second Part of the Light of the World , waiting till the Third follows . He shall therein find the Wisdom of the Holy Spirit , the Truth of God and the Light of Truth , which must teach all Truth : The Truth of the Impartiality of Christian Charity , and of the Knowledge of Good and Evil , and particularly the discerning of true Vertue from that which is but apparent , and the Errours crept into Holy Things more clearly than they 've ever yet been discover'd in the World. Receive it therefore as a Present of great Value from her Hand , who loves only the Salvation of your Soul , and continues , Friendly Reader , Your very Affectionate in Jesus Christ , Anthoinette Bourignon . THE SECOND PART OF THE LIGHT OF THE WORLD . The First Conference . How the Opinions of the Learned are injurious to God , they being ignorant of his Works . Of God's Presence , and of his Grace . Of the Liberty , Power , and Weakness of Man ; and of the State of Infants before the Vse of their Reason . I Said to her , That never any Body had known so much of the Works of God , and that many Disputes and Questions had been raised in the Church to discover such Secrets . She said ; Sir , I have often trembled upon the hearing so many Blasphemies as they thunder out against God by such Disputes . One makes God the Author of Evil ; another makes him the Complice ; another unjust and partial : some attribute to him the Cause of Mens Damnation ; others the Want of their Salvation : every one judges of the Works of God according to his Fancy , Liking , and Inclinations . The Learned do greatly deceive themselves , while they will needs comprehend by humane Sentiments , his Divine Works . If any simple Woman of a humble Heart , would seriously consider the Works that God does in her Interiour , she might give a better Definition of all his Secrets , than all the Doctors of the World wou'd ever do with their Learning . They amuse themselves in contending about Words , or some Terms that they lay down upon which to found their Disputes ; and thereon they raise great Buildings without any solid Foundation : and the more they will dive into the Matter , the more they trouble it ; because God a hides his Secrets from the great and the wise of the World , and reveals them to Babes and to the simple ; for he says , b Except you be converted , and become as little Children , you shall not enter into the Kingdom of Heaven : making appear sufficiently , that it will not be by Philosophical Reasons or Disputes that we shall discover the Truth of his Works , but by a dove-like Simplicity . I said to her ; That many believed that Man has his full Liberty to do evil , but that he is not so free to do well . She said ; These are all Errours ; for Man has even more Advantage and Inclination to do good than evil , if he did not c go out of himself , by diverting himself to hear the Discourses of Mens Inventions ; for God having created him for Salvation , did consequently imprint in him the Instinct of doing good , and the Will also ; because good is always agreeable and lovely . Evil then must needs be contracted from without us : for God being the Centre of our Soul , cannot but lead it unto Good ; and if it followed its self , it s Bent and Inclination , it could not do Evil : because Evil is d without us , we being led to it either by the Devil , or some other Creatures without us , who stir our Passions , and the Powers of our Soul , to pervert them to the Will of doing evil : otherwise 't is far more easie for us to do good than evil . And as the Ray cannot be separated from the Sun , so the Soul cannot be separated e from God , the Fountain of all Good ; because it has the same Relation to him that the Ray has to the Sun. If our free Will did not put a stop to the Rayes of Grace , they would enlighten our Soul continually , and could not cease from illuminating and warming it : But f Sins and vicious Affections do stifle and oppose this Light ; which , being hindred , cannot any longer shine into our Souls ; and then , during this Darkness they fall from one Precipice into another . The Fault is not that this divine Sun ceases to shine for one Moment , but that our Sins put a stop to it ; which , if they were removed , this Divine Sun would as suddenly shed forth his Rays . We must not labour , as we think we ought to obtain the Grace of God ; but we must only labour to remove g the Hindrances which we give to it ; because Grace always offers it self , being inseparably fix'd in God , who is the ter of our Soul. He cannot leave it : But our Sins hindring him , keep us from enjoying the Effects of this Grace . I said to her ; That Man indeed received Benefits from God in his Creation , and his Graces did abound in him : But since he fell into Sin , he has lost these Graces , and is become unable to do good . She said ; Sir , you wrong the Goodness of God to speak or believe so : For God has not h withdrawn from Man tho' he fell into Sin : He contains in himself all things , and cannot retire from any thing : He is as much the Center of our Souls , since Sin , as he was before , and can never go out of any Place , because he comprehends all in himself . This being so , he does not deny his Graces to any Body : For they are where-ever he is ; and being in the Center of our Souls , his Graces consequently are there with him ; but it is our Fault only that they do not there perform Operations . It is true , if our first Parents had not sinned , we had been born in the state of Innoceence , and in coming into the World , had not brought with us a Hindrance to Grace , which we have contracted by our first Parents ; but by accomplishing the Penitence that God enjoyn'd them for the said Sins , we enter again into the same Grace of our first Parents ; since God treats with us as if we had never offended him , their Sins not being able i to change the Grace of God , but to subject us indeed to Penitence till we arrive at the Use of Reason ; and then , being transplanted out of the free Will of our Parents we enter into our own . If from that Instant , our Will desires to reunite it self to that of God , we shall receive the Effects of his Grace ; but the Mischief is we stray to see and hear the other vicious Creatures , and commit the Sins that we see in others with the Consent of our own Will ; which withdrawing it self from God , puts Obstacles and Hindrances to his Divine Grace , by which it is impossible that we should feel the Effects of it ; not that we are ever rendered unable to do good for want of the Grace of God , which k always waits that we may make use of it ; but it is because of the small Endeavours that we use on our Part to remove that which hinders this Grace that freely offers it self to us ; so that we cannot say truly that we are rendred unable to do good , since the Sin of Adam , which cannot extend it self farther over us than till we are arriv'd at the Use of Reason : Then we are restored to the liberty of doing Good and Evil , tho' all Good comes from God ; he never denies his l Graces to him who seeks and desires them . For he m loves us always as the Work of his own Hand , even tho' we be wicked ; and if we feel some inability to Good , this can never be but thro' the Opposition that we will needs make to the Grace of God , who desires to give it us n more than we desire to have it . This is but to flatter our selves , to say that the Sin of Adam has rendred us unable to do good : For 't is nothing but our perverse Habits , and o our Self-will that can give us this Inability : We ascribe it also sometimes to the Devil thro' the same Spirit of Flattery ; for the Devil cannot hurt us in any thing without our own Consent : He can only represent evil things to us , our Will being free to follow or reject them ; as also our natural Inclination cannot commit Evil without the Consent of our free Will. Sir , Slanders and Blasphemies ought no longer to be uttered against God ; for he is All-good , All-just and All-true , and can never do any thing that is evil , or unjust , or against Truth . I ask'd her , If Man , after having sin'd of his own free Will , could indeed recover again , and return of himself to God. She said ; Sir , it seems you would use the School Terms , which have occasion'd so many unprofitable Disputes : For , to say that Man could recover again of himself , would be the desiring to shew that he had no need of God's Grace , and that his Conversion depended only upon his own Will. This would be an Atheism , not to acknowledge that all Grace comes from God : For there is no Good but what comes from him , as being the only Source of all Good : If therefore Man forsakes his Sin , and returns to God , this can only be thro' his Grace : but this Grace is always given and never denied to those who seek and desire it ; and even God prevents us before we ask it p . Sir , let us leave these Terms of Schoolmen and use our own Experience : We know well enough how many Graces God has given us , even while we have offended him , and withdrawn from him ; how many times has he call'd us back by Remorse of Conscience , by inward Light , by Adversities , by inward Reproofs , and so many other Means which God has made use of to draw us to himself after that we have forsaken him by our Sins ? are not all these preventing Graces ? If the greatest Sinner in the World would tell the Truth of what he has experienc'd in himself , he would tell to his Confusion , that God has never been wanting to give him his Grace , but he has strongly resisted it : Every one may make this Trial on himself ; Why should we amuse our selves with scholastick Terms which are nothing but forg'd Words ? We must come to the Essence of the Thing ; that is , that God gives always his Grace to Man q how wicked soever he be ; and when this Grace is not operative , it is still thro' the Hindrances which the free Will of Man gives it : For God does not give his Graces imperfectly , but they have less or more of Efficacy , according as Man contributes thereto , by his Consent or Co-operation . I might answer to your Question , if Man can of himself arise again from Sin , by saying yes and no : For he cannot recover himself without the Grace of God ; but he will obtain it always , even to his last Gasp , r if he will by his free Will co-operate therewith . That so many Sinners cannot get rid of their Sins , the Fault is not , that the Grace of God is not effectually given them , but only that they cleave so closely to their Sins , that their Will has not effectual Desires to forsake them . S. Austin was one of this kind of Sinners ; for the Habit of Sin made him believe that it was impossible for him to forsake them : But no sooner was his Will effectual than he abundantly experienc'd the help of God's Grace , which attended him . I ask'd her , what she meant by saying , that having the Vse of Reason , we pass out of the free Will of our Parents , and enter into our own ? She said ; Sir , I mean that our Parents hold our Will united to theirs , as long as our Understanding is not capable of making full use of its Reason ; in that time they may give us to God or to the Devil by their free Will ; because nothing can continue void neither in Grace nor in Nature ; it must needs still subsist in something : Now free Will cannot subsist in an Infant , for it is not yet capable of it ; neither can it 1ubsist in God , since he has given it to Man in creating him : He cannot retake what he has once given ; for a thing given , is no more his who gives it : Of Necessity therefore , this free Will must continue united to that of our Parents , till we have arriv'd at the Use of Reason , and are capable of being able to use it our selves , as the free Will of all Men remained in that of our first Father Adam , and this by an equitable Justice , because God gave to all Men free Will in the Creation of the first : so that Adam was free to save or damn all Men , who died before the Use of Reason ; but having lived till they attain to the Use of it , every Man enters into the same Liberty of saving or damning himself into which Adam was created ; For God has created all Men in Adam , and has not since taken from or added any thing to them , because he maintains eternally s what he has once done , never changing it : All his Creatures will be upheld in their kinds to all Eternity , and none of the Works of God shall be altered from the State in which he has plac'd and order'd them ; so that we are born and abide in the Will of our Parents as we were , and abode in the Will of our first Father Adam ; but as soon as we attain to the Use of Reason , we are put in Possession of our own free Will. I said to her ; If it be so , that our free Will remains in the Power of our Parents , till we have attained to the Vse of Reason , where can the free Will of Children remain who lose Father and Mother in their Infancy , or as soon as they are born ? She replied ; Those , Sir , abide in the Will which their Parents had in their Conception and Production , or as they leave them when they die . In whatsoever Will they leave their Children when they die , these abide in it till they have attained the Use of Reason ; for then they are always put in possession of their own Will , whether they have been till then , given to God or to the Devil ; they can nevertheless choose the one and leave the other : But the Child who has been given by his Parents to the Devil , shall have much more Difficulty of returning to God , than he who by his Parents has been given to God , because of the Bent to Evil which he has already contracted : He must do a far greater Violence to his Nature , than he that has been habituated to Good from his Infancy , because Custom is another Nature ; so that it is very hard for a Child train'd up in Evil , even till the Use of Reason , to forsake ▪ or change it afterwards : Therefore he who is born of good Parents , fearing God , has great Advantages beyond him who is born of Mahometans , Jews or evil Catholicks ▪ who must use great Efforts before he overcomes the Evils acquired during his Weakness and Childhood . Nevertheless , God will never be wanting to give him Grace to do this , if he hath an effectual Desire and Will for it ; for he created Man for no other end but to serve him , and he can deny him nothing that is necessary for his Salvation : On the contrary , he affords him on his Part all Occasions and Means of Salvation , even tho' he be born of evil Parents or Sorcerers . They have no more Power over their Children after they are come to the Use of their own Reason , t if so be they will apply it to know and love God : For they are put in such a State as if they were beginning to be born , except as to the evil or good Habits contracted in their Childhood . I said to her , That we see two Children sometimes begotten of the same Father and Mother , and yet the one enclined to Good and the other to Evil. She said , This may very well be , Sir , because Fathers and Mothers are not always in the State of Grace ; sometimes they fall from it , and afterwards they recover it : The same befalls their Children , as long as they have the free Will of these Infants in their Power , it is still united to theirs ; and while the Father and Mother live , they may put the Souls of their Children being yet in Childhood in Favour or Disgrace with God : Therefore one may be enclined to Good and another to Evil , according to the divers Dispositions and Desires of the Parents , who at one time give one of their Children to God , and at another time give another to the Devil . They may indeed give their Blessing to one of these Children of the same Womb , and their Malediction to another u , which will operate in their Children so long as they are not yet arriv'd at the Use of Reason ; because their free Will is united to that of their Fathers and Mothers . From this Ground has proceeded the use of giving a Blessing , which Use has past beyond Father and Mother to the Priests , as being the spiritual Fathers of Christians , tho' they have not the same Power that the natural Fathers have ; for they have not co-operated to the Formation of their Body , nor yet very often to the Instruction of their Souls , which Fathers and Mothers ought to do under Pain of their own Damnation . We have seen Examples enough of the Power which Parents have over their Children ; for many have received the Devil in their Body by some evil Wish of their Fathers . x Jacob prospered and was bless'd by the blessing of his Father , tho' he was not his eldest Son. Many Curses have befallen y some Children for the Sins of their Fathers ; and this is just ; because the free Will of the Child remains always depending on that of the Father , till he hath received full Judgment to be able to use it himself : Therefore the People cried at the Condemnation of Jesus Christ , z His Blood be upon us and on our Children . I said to her , That it fell out often that good Fathers and Mothers had evil Children ; and on the contrary , those who were very evil , have had very good Children . She said , This falls out , Sir , when the Children of good Parents have attain'd to the Use of Reason , being put in Possession of their own free Will they forsake the good Instructions of their Parents , and contract evil Habits by bad Conversation , or by other Means , which turn them away from their Parents Benediction to follow their own perverse Will , over which the Father has no more Power , since they are emancipated from the Power of their Fathers Will. In like manner , when the Child of an evil Father becomes good and lives well , this is still after he has acquired the Use of Reason , and that then opening the Eyes of his Understanding to consider his evil Life , he returns to do good by his Liberty and his free Will , in which the Conversation of good Men does greatly help him : But as long as he continu'd in the Power of his Fathers free Will , he must of necessity be damned or saved according to the Disposition of his said Father ; and this by an equitable Justice , because of the great Sympathy there is between the Father and the Child , as being Flesh of his Flesh , and Bone of his Bones : And as the Child who is in its Mothers Belly , receives no other Nourishment but that of the Mother , who may by her Food , give Life or Death to her Infant , which is in her Power so long as she bears it in her Womb ; even so is it of the Soul by the great Sympathy there is between the free Will of the Father , and that of his Child ; Tho' they be two Souls , they are nevertheless dependant upon that which has its full Reason ; as the Body of the Infant and of the Mother do both of them depend upon the Food which the Mother takes ; because she alone is capable of receiving it to make it pass to her Infant : so that these two Bodies are reputed but one till the Infant be brought to Light , and become capable of receiving its own Food : Then the Mother is no longer capable of causing Life or Death to it , except with what the Child may take of it self . God acts ordinarily as to our Soul , the same way that he does as to our Body , at least by Similitude . I said to her ; That she gave me very profound Thoughts ; that never any Body had searched so far into this Matter ; but that all they whose Spirits were perplexed about the Reasons why God damn'd one Infant and saved another , did still referr to the Power of God , and to his admirable secrets . She said ; Sir , God will never damn any Body ; a for being the source of all Good , He cannot do any Evil ; and the Damnation of a Soul is the greatest Evil of the World. The loss of all the Wealth , and all the Bodies of Men , together is nothing in comparison of the Loss of the Soul of the meanest Infant . How durst you believe that God would do so great an Evil as to damn it ? I have already told you , Sir , that People do nothing but blaspheme against God on all Occasions , and this for want of not considering sufficiently his Works which are comprehensible to our Senses . If our Understanding did apply it self seriously to consider them , they are all so clear , so just and good , that no body can with Reason form a Doubt about them . God has created all Men unto Salvation , and none to Damnation , having given to every one Grace sufficient for his Salvation . If some are damned , it is their own Fault , and always with their own free Will. God has Power to save One and damn Another , but he will never do it , because his Almighty Power will never depart from his Righteousness and his Goodness . We make God , as it were the Complice of our Passions , when we say , he saves one Child and damns another , whom he could not have created but to save them , without doing an Evil , and an unjust Thing ; which the Child might reproach him with who should find it self damn'd before it was capable of committing any Sin. It might say with Reason , Wherefore hast thou created me to damn me ? It had been better for me to have continued in the Nothing from whence thou hast taken me , than to have damned me after my Creation . Those who referr to the Almighty Power of God , in the Damnation of an Infant , do tacitely condemn him of Injustice ; for God should use his Almighty Power Unjustly : which he cannot do . There cannot be admirable Secrets in that which is not : Nothing is to be admir'd there . I said to her ; That at least God did permit a Child to be born of an Heathen Parent , or of an evil Christian , or to die before the receiving of Baptism . She said ; God permits this as he permits all other things . On God's Part the Heathen were born to Salvation , as well as good Christians ; if they are become Evil or Heathenish , it is their own Fault , because he has created all Men in creating of Adam , who was certainly chosen by God to Salvation , with all his Posterity . And having given to him , as to all others , a Liberty and Free-will , he must needs permit every one to use it according to his Pleasure ; for otherwise he would not be just to hinder every one from enjoying this Gift of his Free-Will . 'T is thus that all Evils are committed in the World : Not b that God permits Evil , but he only permits Men to make use of their Free-Will . This is a most good thing that God does not withdraw from Man that first Liberty which he gave him as the greatest Treasure which he could ever receive ; and if he abuse it , 't is for himself : For after that God has made all things beautiful and good , he does not change them any more , but le ts second Causes act : If they be well applied , he permits not a bad Use to be made of them ; but he cannot hinder it when Man does it of his Free-Will . For Example , God has given to Man the Industry to make Knives for the necessary Uses of his Entertainment : This is a good and very convenient thing ; but if with the same Knife he comes to kill his Brother , can it be said that God has permitted him ? no ways , for if he had ask'd permission of God , he would have forbidden him . Even so is it as to the Children which are born of Heathen Parents , or Evil Christians , or other Enemies of God. This is not his Permission , but the Wickedness of those who are become Enemies of God through their pure Malice , and if they beget Children God will not hinder them , because he has ordain'd this natural Production , which he will never change , for it is very Good in it self , as are all the Works which he has made . Man does all Evil only by the Consent of his evil Will , and not at all by the Permission or Consent of God , who cannot but do all Good , without ever permitting Evil , except indirectly , in permitting Man to use his Free-Will . The Second Conference . Of the State of little Infants , which come from good or evil Parents : And of Baptism . I said to her ; That Infants who die without Baptism , and are come of good Christians , are damn'd without their own Consent , or that of their Parents , who dedicate them to God ; together with their own Souls ; and so they cannot have co-operated to the Damnation of their Children . She said ; Sir , here are many things to be considered , because Parents are often guilty of the Death of their Children through Negligence or Intemperance , and a thousand other Accidents which fall out as to this Matter . I believe many will be found guilty of Murther before God who are not aware of it : But as for Infants who die before Baptism without the Fault or Co-operation of their Parents , these are certainly saved by the Will and Desire of the Free-Will of their Parents ; for God can damn none but those who die in sin , either actual or original . Now the Children who die before the Use of Reason , cannot have committed actual Sins , for they are not yet capable of them ; and if their Parents are true Christians , they have certainly satisfied the Penitence due for the Sin of Adam . If their Children partake of their Sins till they have attain'd the Use of Reason , by the same Consequence , they partake of their Merit and their good Works , because they are still reputed the same thing a being sympathetically but one Body and one Soul , tho' in Effect they be two , and that separated when the Child comes to the Use of Reason : So that when a Father and Mother , having begot their Children in the Grace of God , do offer and consecrate them to him with all the Power of their Free-Will , if they come to die e're they are baptized , they go assuredly to enjoy God , as did all the Children who died before Circumcision in the Old Law , as in the New those of the first Christians , who died e're they were baptized ; in which State , a great many died , because then it was not the Custom to baptize young Children , as they do now . I ask'd her ; If she believed that Infants begotten of truly Catholick-Parents who had offered them to God , dying without Baptism , could be saved ; and that they who died after Baptism , having been begotten of wicked Parents , who of their Free-Will had given them to the Devil , were damned . She said ; Yes , Sir , the first are saved by the Free-Will of their Parents , and the second † are damned by the Will of theirs ; because both of them , the Good and the Bad , had the Free-Will of their Children joyn'd to their own , and might save and damn the Soul of their Children , as they might save and damn their own Soul ; because they were inseparably joyn'd and united together for Good and for Evil : So that Baptism cannot save the Soul of a Child who is without the Grace of God thro' the Free-Will of his Parents ; and the want of this Baptism , cannot hinder the Salvation of an Infant , who is in the Grace of God thro' the Free-Will of his Parents , tho' he should die without being baptized : For if this outward Baptism be so necessary to Salvation , the Primitive Christians , and they who followed them , would have baptized young Infants ; and likewise all those immediately who came in to be Christians : On the contrary , they kept many in the State of Catehcumens for a long Space of Time , during which , they might die , as 't is to be believed many did . Those who had the Will to follow Jesus Christ perfectly , should they have been damned for not having receiv'd the outward Sign of Baptism ? No , no , Sir ; It does not go so before God , as Men make us believe : For a real Desire only to be a Christian , is capable to save us , even tho' we should die without Baptism , because God b searches the Heart and trys the Reins , c having more Regard to the Baptism of Desire than to that of Water , which is given only to confirm the Will of the Heart of Man ; and if we should be surprized with Death e're we have made this outward Confirmation , we should not for this , cease to enjoy Eternal Life , and to reign with God in his Glory . I said to her ; That many Fathers had written of the Necessity of being baptized , and that it was taught thro' all the Roman Church , that Baptism gives Salvation to all those who receive it , that it even cleanses from all actual Sins , if we have been defiled with them before Baptism . She said ; I know not what the Fathers say , nor what is taught by all the Romanists ; but I declare to you what God makes me know and understand in the Inward of my Soul. I do not think that all they who are baptiz'd , shall be sav'd ; for Jesus Christ has said that d they who believe and are baptiz'd , shall be saved . Now Infants newly born are not capable of believing ; and if their Parents be wicked , they likwise have not Faith to believe in the Name of their Children ; how therefore can Baptism work Faith , since Jesus Christ places it before Baptism ? Faith d must be the chief Piece for working Salvation ; which being wanting , Baptism can do nothing : How would you therefore have wicked Children to be saved by Baptism ? For Example : A Sorceress being with Child , gives her Soul to the Devil , and also that of the Child which she bears , and as soon as it comes into the World , it is carried to Baptism , and thereafter dies ; By what do you think that this Child should be saved ? If it be not capable of having Faith , and if its Parents have denied God , should the Water of Baptism alone have more Force than the Free-Will of its Parents , who would give it to the Devil with the Consent of their Will ? Can God resist their Will , after having given them the Power of enjoying this Free-Will , both in regard of their own Salvation , and that of their Children ? We see that by an exact Justice , Subjects bear the Punishment of the Sins of their Kings , e as David's People were chastized for the Adultery and Murther which their King had committed ; How should not Children bear it with much more Reason for the Sins of their Parents f who have much more of Union and Dependance than the King with his Subjects , who has nothing over them but a voluntary Submission which they yield to him ? I said to her ; That no Christians doubted but that a Man must be baptized to be saved , and that none could enter into Paradise without having received Baptism . To which She replied ; Sir , if this were true , it would be a great Unhappiness to many good Men who are dead long ago ; because many were not baptized aright , thro' the Fault of the Priest , who , may be , did not pronounce the Words of Baptism , thro' Neglect , or his Mind being carried otherwise , or he had not the Intent to baptize , or , which is worse , if the Priest , who baptized was a Sorcerer , as it falls out but too often , and instead of baptizing Children in the Name of God , he should give them to the Devil ; all these Persons ill baptized , must according to your Saying be damned , even tho' they should have lived holily , in case this Baptism were so necessary to Salvation . God would be cruel thus to damn Persons for the Fault of some wicked Priests , who had no Relation neither to their Souls nor their Bodies : Nevertheless it should be in his Power to save or damn all those whom he should baptize . Truly , Sir , these Sentiments which they have of God , are insupportable to me , because they contradict his Justice and Truth : They must be ignorant of him , to believe that he would yield up the Salvation of his People to the Disposal of some wicked Man , who adhering to the Devil , might give him all the Souls of those whom he should baptize . If he left us the Free-Will g to save or damn our selves , and that he himself would not reserve this Power over us but still leave our Free-Will h to act , without forcing us to Salvation , nor yet hindring our Damnation , when such is our Will , how should he give to a Man the Power of being able to damn us by an evil Baptism ? There can be no Appearance of Truth in this ; and if it be difficult for you to believe that Parents have the Free-Will of their Children in their Power , how is it not much more uneasie to you to believe that a Priest should have the Power to damn so many Persons thro' his Fault of not having the Intention to baptize them aright ? For Parents have contributed to the Formation of the Body , and the Soul of their Children ; whereas this Priest has never known them : And what Jesus Christ said to the young Man in the Gospel i that to be saved , he must keep the Commandments , would not be true in case Baptism were so necessary , seeing he who should keep them without being baptized , could not be saved , since Salvation depends on Baptism . I was so convinc'd by such powerful Reasonings , that I knew not what to reply : Nevertheless , I yet said to her , that Faith was necessary to Salvation with Baptism ; but that it is supposed the Faith of the Parents supplies that of the Children ; and that the Godfather and Godmother are likewise taken to confirm it in Name of the Children . She said , Sir , it is an ill-contriv'd thing to baptize Children before the Use of Reason : For they cannot have Faith , and their Parents or Godfathers and Godmothers are also sometimes void of it : They content themselves with doing the outward Ceremonies without considering what is done . Baptism is an outward Sign to shew that he who is baptized , gives up and consecrates himself to the Service of God , and will live in the Doctrine of Jesus Christ , renouncing the Devil , the World , and its Pomps . This is what he ought to do in the inward of his Soul who desires to be baptized , and then to come publickly to the Font of Baptism to confirm the Vows and Promises that he has made to God in his Heart , that they may be publickly known and own'd by the Church : But in the Baptism of new born Infants , nothing of this can concurr ; For the Infant being weak , has not yet the Will to give it self to the Service of God , or to follow the Doctrine of Jesus Christ , nor yet to renounce the Devil , and the World , and its Pomps : For it has no Sense nor Understanding more than a silly Beast ; and the most Part of Parents , who ought to supply the Defect of the Infant , have not Faith themselves , and cannot teach them to follow the Doctrine of Jesus Christ , since they themselves will not do it . On the contrary , so soon as their Children begin to have any little Judgment , they teach them to follow the World and its Pomps , which is very far from minding them , that they have renounced it by Baptism : What Effect therefore can this outward Sign have , when nothing is effectuated in the Heart of him who receives it , neither by himself nor by his Parents ? And when Godfathers and Godmothers speak in the Name of the Infant , they lye : For they say that he desires to be baptized , and the Infant cannot have this Desire . They say , that he renounces the Devil , the World and its Pomps , and as soon as these outward Ceremonies are ended , they never think more on what they have promised in the Child's Name ; far less do they acquaint him with it when he is grown up , to the end the Child may remember the Promise which he made at Baptism : For in doing this , they would give a Reproof to themselves ; because neither Father , nor Mother , nor Godfather , nor Godmother , nor any Body at present , observes the Doctrine of Jesus Christ , tho' all Christians are outwardly baptiz'd . They would count him a Fool or a very Precisian who should affirm that we are oblig'd to keep and observe the Evangelical Life , because it is not any longer in use : They would even be ashamed to renounce the World and its Pomps , because the most wise and the most holy follow the World and its Pomps . The Wise say that one must live civilly , and maintain himself in Honour ; and the Saints at present say , that a Man must accommodate himself to the World , that we cannot make a World by our selves . We see the most Reformed , Monks study to please the World , desiring to be lov'd and honour'd by it , and would be very sorry to be hated by the World , as Jesus Christ foretold his Servants k should be . On the contrary , every one seeks to draw the World to himself , and to have its Friendship , to the end , that having gain'd the Heart , he may likewise gain the Purse . Are not these fine Christians in Parade and not in Effect ! For they have no sooner renounc'd in Baptism the World and its Pomps , than they think of nothing but to follow and to love it ; as if their Promise were nothing but a Formality of Words ; They do with God , as they would do with a Fool , promising him a great many things to please him , without having any Desire to give him them . Baptism ought not to be received , but by him who resolves in himself to consecrate himself to God , and to follow the Doctrine of Jesus Christ , which he ought to know before he be baptized , and resolve of his own Free-Will that he will follow it , quitting the Maxims of Men , which are all contrary to those of Jesus Christ . l The Christians of old did so : No body was made Christian but they who of their deliberate Will would consecrate themselves to God , and follow the Doctrine of Jesus Christ ; but at present , they force every one to be baptized before they have the Use of Reason without knowing what they do , or what they promise . I said to her ; That the Custom of baptizing Children in their Infancy , was Instituted on good Grounds , to the end no Christians might die before they were baptized , that all those who died in their Childhood , might assuredly be saved . She said ; Sir , I believe rather that the Devil invented this to the end no Christian might be saved ; as it falls out that very few shall be saved of those who are baptized in their Infancy ; because , when they are outwardly baptized , they believe they are sufficiently assured of their Salvation , † which is the greatest Mistake in the World : For Baptism operates nothing in our Souls , no more than the other Sacraments ; but according to their Disposition . How can a Child without Judgment have the Dispositions requisite for receiving Baptism ? If their Baptism were delayed till they had their full Reason , we would certainly yet find true Christians ; for they who had no Mind to follow Jesus Christ , would not be baptized , unless it were out of Hypocrisie : But at present every body thinks himself a good Christian , if so be he have been outwardly baptized , without considering that this Sign gives nothing to our Souls m if we have not suitable Dispositions . If they were not baptized in their Infancy , all those who desire to be saved , would study to know what is necessary for becoming true Christians , and would have no Rest till they had obtained this Happiness ; but at present , every one rests satisfied with this outward Baptism , not considering that to be Christians n they must follow the Instructions of Jesus Christ ; without which , it had been better they had never been baptized . It is just the same as if a Servant should go hire out himself to serve some Prince or Lord , and as soon as he had got on his Livery , should quit his Master to give himself to Robbery , setting himself to steal and rob in the same Habit , which would serve him the better to catch his Prey : For the Merchant who should see him clothed with some Prince's or Lord's Livery , would not be aware that he were a Robber , till he saw the Effects , of it : But if this Robber were some Day seiz'd by Justice he would be more severely punish'd for having committed his Thefts and Robberies in some Prince's Livery , than if it had been in his own Habit. Even so it is when a Person is baptized , and immediately abandons himself to the Vanities of the World ; he deceives God and the World , and renders himself subject to greater Chastisements than if he were not baptized ; because this outward Sign which should serve him to obtain Grace , serves for his greater Condemnation , as the Liverty serves the Robber . We see the Devil has found out this Invention to baptize young Children , knowing well that no body when he came to Age would remember what he had done so soon as he was born , and that he would easily banish out of Mens Minds the Promises which they made in Baptism . He has also invented the not reiterating of Baptism , fearing least peradventure some coming to be converted , should come afterwards to receive Baptism in a due manner and with requisite Dispositions . All these Devices have been covered with a pious Pretext , That no Christian should die without having received Baptism . This every one has asserted under this Appearance of Piety , which nevertheless is founded but upon a false Supposition of this express Necessity of Baptism for Salvation ; which cannot be true , seeing so many true Christians died in the Days of Jesus Christ and the Apostles in their Non-age , or while they were yet but Catechumens , or at the Instant of their Conversion . Should not all these Persons be saved after they have been in Heart and Affection consecrated unto God ? as also those who should yet at present live according to his Law in a Country where Baptism is not used . I would fain know , Sir , if you read any where that the Apostles themselves were baptized ; and if you could doubt of their Salvation , tho' they had not been ? The Third Conference . How the Devil has crept into the Church as Antichrist , and is there maintain'd and authoriz'd . I Ask'd her , How the Devil could start these things which are decreed by Councils ? She said ; Sir , do you not remember that I have already told you , that the Devil slip'd into the Church from the time that Jesus Christ would establish it ? He had then almost all the World at his Devotion , and he needed not great Labour to maintain the World in its Wickedness ; for it was as it were become natural to it : But how soon he saw that Jesus Christ came to enlighten the World , and to make known their Sins to them , that he might bring them back to Repentance ; The Devil then a unites all his Force and Power to oppose himself to this Light , and every way to countermine the Doctrine of Jesus Christ . From that time he got the Name of Antichrist ; because he sets himself against Christ ; he has ever since continu'd in the Church , that he might destroy and ruine it if he could ; and from time to time he has gain'd b some who have followed his Suggestions and his Malice , whose Number has always encreas'd , and he has maintain'd them in Honour and Dignity , making them by his Artifices to arise to the highest Degrees of Honour ; because then his Adherents did render him the more Service . I doubt not but he has made many come to the Office of a Bishop or other Prelacies , who being consulted or conven'd together about the Determining of Points relating to our Christianity , may have given Sentiments in favour of the Devil , and prejudicial to the Salvation of Christians . If this were not , Sir , it were impossible that the Roman Church should have made Decrees so contrary to those of Jesus Christ , who never required any thing of any body , but in Love c : For he says d if YOU WOULD be perfect , or e whosoever WILL follow me , let him deny himself , &c. requiring always our WILL in all the Vertues that he teaches us ; and God himself from the Beginning of the World unto this present time , gives us no Command but to love him : For all things are nothing but Means to attain to this Love , even leaving Men free to observe his f Commands according to their Free-Will g without Constraint ; but those of the Councils , do oblige Persons by force to observe their Decrees : So that they who transgress them , are imprisoned and punished . This is very far from imitating Jesus Christ in his Meekness ; which , he says , we ought h to learn of him who is meek and gentle ; whereas these use Force and Rigour to make their Commands be observed : For if a true Christian should not go to Mass on the Days which they have appointed , they would commit him to Justice or the Inquisition ; or if another should not communicate at Easter , he would be in the same Condemnation . Is not this contrary to the Doctrine of Jesus Christ , who demands nothing of any body but what they WILL do ; requiring always a free Consent ; drawing no body by Force , but still saying , i he that WILL be my Disciple ? This rigorous Spirit which is now observ'd in the Church , is not conformable to that of Jesus Christ , whose k Yoke is easie , and his Burthen light ; whereas those impose troublesome and grievous Commands , yea , even impossible to be observed ; for he who would live as a true Christian , would have no need of confessing once a Year : Nevertheless these make a Command of it . I must confess , Sir , that by the Grace of God , I do not observe it ; for since I yielded my self wholly unto God , and left the Conversation of Men , I have had no Ground to confess once a Year : Should I be therefore obliged to go and offend God , that I might have Matter to confess at the End of the Year , that I may observe the Ordinances of these Councils ? These are things so far from the Spirit of Jesus Christ , that I know not how some Saints could co-operate to such Resolutions , except by Force , when the greatest Part carries it ; because the most of those Decrees and Commands are more political than divine , and Jesus Christ did not follow these Ways . They ought to come from above . The Fourth Conference Of the Reformation of the Church , of its Councils , Commands and Ordinances . I Said to her ; That the Councils were held , that they might redress the great Abuses which had crept into the Church ; that it was expedient that the Church gave Commands , or otherwise every one would live after his own Will. She said ; Sir , we have the Commandments of God : Had it not been a more perfect way to reform these Abuses , by taking up again only what Jesus Christ had taught us , than to make new Commandments ? What a could be wanting in the Doctrine of Jesus Christ that other things must be added to it ? They who would make a good Reformation , ought always to take up again the first Institution , and make it only be observ'd : For the Holy Spirit can never be mistaken . b There is nothing to be mended in nor added to any of his Works ; and since we can never change a perfect Form , and give it another without spoiling the first , so we cannot form new Commandments without deforming those of God ; c which were compleat and perfect . The great Abuses which had crept into the Church , would have been redress'd better by the Doctrine of Jesus Christ , taking it in the plain Letter , than by so many other new Precepts and Ordinances . No body could have lived any longer after his own Mode , when once the Doctrine of Jesus Christ had been set again in its Light ; for it regulates all our Actions and Manners : There needed nothing to be added to it in order to revive the true Spirit of Christianity with more Ease than all that they would joyn to it since ; which things have been the Cause that many have withdrawn themselves from the Church to forge Heresies according to their Fansies : For they judg'd they were as learn'd as those who would oblige them to their Laws . I said to her ; I could not comprehend how the Commands of the Church had deformed the Doctrine of Jesus Christ , since they were only added as more express Means to make it be well observ'd . She said ; Sir , you do not reach to the Bottom of this Affair : For if you remark it more nearly , you shall find direct Contradictions ; because these Councils would have by force what Jesus Christ would not have but by Love : He never press'd any body to follow his Doctrine : On the contrary , when any of his Disciples left him , he ask'd his Apostles d if they would leave him also leaving always every one to his own Free-Will ; whereas these damn the Souls and oppress the Bodies of those who will not obey them . They condemn as guilty of mortal Sin all those who will not observe their Commandments , and even imprison their Bodies , banish them from their Country ; yea , for this they sometimes put them to death . e This Spirit of Rigour , does it not destroy the Form of that sweet Gospel-Law which was so perfectly formed by the greatest Artist that ever was or shall be , that is , by Jesus Christ who was God and Man ? Could there be any thing to be added to the excellent Work of such a Master ? For there can nothing be added more than taken away , without altering the first Form If one take from a Picture the sweet Draughts of some Figure , by adding to it some rude ones , the Figure ceases to be what it was before : For it is impossible that two contrary things should abide together in the same Subject . Cou'd Rigour be introduc'd into the Church to make Meekness be observed there ? These Arguments which you lay down , Sir , are without Foundation ; but you do it to excuse what you have once espoused , ( as I have done also ) : Notwithstanding , I cannot cover its Deformities so well known to the Eyes of my Saviour , who will very shortly make them known to all the World , tho' they strive so earnestly to cover them . I said to her ; I should be very sorry if I should aim to cover what displeased God ; but that it was the common Sentiment of all Christians to own and follow as a good thing , what the Church , assembled in a Body , had ordain'd , and determin'd : For we say in our Creed , That we believe in the Holy Catholick Church . She said ; Sir , you would have reason if you did not take the Bark for the Wood , and a Humane Church for the Divine . The Holy Church cannot err , as I have told you divers times ; because it is the same thing with God. If it be Holy , it is Apostolick : Now the Apostles never commanded the going once a Year to Confession upon Pain of Sin , nor even taught it to any as a Vertue . On the contrary , Jesus Christ said to all those whose Sins he remitted , f Go , and sin no more , This was far from commanding them to go once a Year to Confession : For this would be tacitly or indirectly to command them to sin once a Year ; because Confession always supposes Sin ; yea , they even teach us that he who receives Absolution without Matter of Sin , commits a Sacrilege , as he does also who gives it . Therefore of Necessity a Man must sin every Year , that he may confess every Year , if he would not commit a Sacrilege . Do you not see , Sir , that the Holy Spirit cannot have instituted such things ? This must come from elsewhere , as many other things ordain'd and resolv'd upon by this Church collegiately assembled , tho' it be in use amongst Christians to referr to it and believe it ? This can be nothing but a blind Submission : For if we had good Eyes , we would still look g whether what they command or ordain us , be truly good and conformable to the Gospel , before we follow it . They tell us indeed , that Faith ought to be blind , because it consists in believing what we do not see ; But this Faith does not extend so far as to believe what Men say to us , but only what God himself has told us by the Holy Prophets and Apostles , or by Jesus Christ himself , who h has foretold us a great many things which we do not see , because they are not yet come to pass . In this we must use Faith ; because God cannot lye nor fail in making good his Promises : But our Faith does not stand in that which Men say to us or command us : For they themselves are often fallen from the true Faith while they ordain us things contrary thereunto . I ask'd her , If she judg'd the Commandments of the Church to be evil things ? She said ; No , Sir , there are divers things which of themselves are good ; as fasting in Lent , in imitation of Jesus Christ , who fasted forty Days in the Desart ; and also the communicating at Easter in Memory of the Supper which Jesus Christ made with his Apostles at that time ; and also the Sanctifying the Days dedicated unto God ; because he himself has commanded it : All these things are good in themselves : But this Constraint under Pain of Damnation , or civil or bodily Punishment , is most evil ; because good Works done with regret , cannot please God , who has no need of our Fasts or Sacrifices ; but he regards our Heart and our Will. If this do not concurr to our good Works , i he will throw them as Dung into our Faces : For nothing can please him but what is offered him by Love : Therefore he says in so many Places , He that WILL come after me , or he that WILL follow me . In all things he requires our affectionate Will , and nothing by Force or Violence . This belongs but to cruel Men , who are not of God , seeing he k is ALL LOVE , and has given us no other Laws but that of Love ; whereas these Persons come with a great many Commandments under Pain of Damnation , and other Temporal Punishments . Have you ever read , Sir , that Jesus Christ , his Apostles or Disciples did at any time imprison any or impose Fines on any for not obeying their Ordinances ; as these Councils do , who deforming this beautiful Law of Meekness and Love , do forge troublesome and constraining ones . Does not God deserve that we sanctifie the Days which are dedicated to him out of Love ? Is not the Desire that we have to follow and imitate Jesus Christ , powerful enough to make us fast the Lent , and communicate once a Year , without the being oblig'd to it by force ? He who does it not out of Love must do it with regret ▪ or in Hypocrisie . Were it not better not to be constrain'd to it , than to do things so troublesome without meriting any thing , and to die the Devil's Martyr , which this violent and forcing Command does occasion ? For a true Christian has no need of being forc'd ; and they who are not so , have no need of these Commands . I said ; I believ'd that all our good Works to make them meritorious ought to proceed from the Heart and from our Will ; but that God alone can search the Inward ; and therefore the Church ordain'd outward things of which she could judge , and that to keep Christians united together , it was needful to give them Laws and make them be observed . She said ; Sir , you grant me by what you say , that the Church at present is not that which Jesus Christ established , since to keep Christians united , she makes Laws that are nothing but civil and temporal ones , respecting only outward things ; because that which was established by Jesus Christ , ought not to be upheld , but l by the Bond of Charity , uniting Christians by a Conformity of their Wills in God ; which Unity of Spirit appears sufficiently by outward Operations ; because the Christian who is possess'd with Charity cannot remain hid : For Charity is always working . There need no other outward Laws to make appear to Men , whether we be true Christians , but THE LOVE of GOD , and CHARITY FOR OVR NEIGHBOVR . These things are as well outward as inward , and may be judg'd by Men : For to discover true Christians it was not needful to ordain them so many Precepts under Pain of mortal Sin : For the Doctrine of the Gospel was but too sufficient to regulate all their Actions and Manners : Why should they command the hearing of Mass under the Pain of mortal Sin , since Jesus Christ in his Gospel , has never oblig'd , nor even counsel'd any body to do it , nor yet to confess their Sins once a Year ? Tho' indeed he says , m confess your Sins one to another ; this is not that one must do it once a Year ; But when he has sinned he must be humbled and confess to his Brother that he is a Sinner ; and this rather in publick than in private ; that the Humility of declaring our selves Sinners , and the Confusion that we have to be known for such before Men , may give satisfactory Punishment to our Sins . This is not to say that he must go and confess at certain Times and Days ; But when the Sinner desires to return to God in Heart and Affection , even tho' this should not befal but once in his Life , and at the end of it : He should not cease for this to have the Pardon of his Sins , and to obtain Mercy from God : And if to be saved , it were so precisely necessary to communicate at Easter , how could a Paul , a Macarius , and Anthony , and so many other holy Hermites have been saved , who ended their Lives in the Deserts of Aegypt and Thebais , without having ever communicated or heard Mass ? If Jesus Christ had spoken of the Eucharist when he said , n Except ye eat the Flesh of the Son of Man , and drink his Blood , you shall have no Life in you . This Church which you believe to be holy , would have err'd in holding all these Persons for Saints , who never communicated , or at least very seldom : For St. Paul the Hermite having been for so many Years in the Desert without seeing any body , died without receiving the Eucharist : The Aegyptian Mary after having been thirty Years without seeing any body , received it once only before her Death , with a thousand such like . What , could these be saved without observing so much as one of these Commands of the Church ? For they sanctified all the Days of their Life by a continual Union with God , as all true Christians ought to do . It was not needful for them to pitch upon certain Days appointed by the Church , all their Days ( none excepted ) being sanctified by continual Prayer . In like manner they could not observe the Fasts of Lent , and the other times expresly appointed : For their Life was nothing but a continual Fast , taking no other Food but what was purely necessary , as all true Christians ought to do , who expect to be satisfied in the other World , without desiring to satiate themselves in this . Why should they who have studied to defend this Church , say , that People cannot marry in Lent or Advent ? Neither Jesus Christ nor his Apostles ever forbad such things , neither did they command the Paying of Tithes : For that great Apostle St. Paul says , that o his Hands gain'd his Bread , and that he was chargeable to no body : And Jesus Christ bids his Disciples , tho' p The Workman be worthy of his Reward : take and eat whatsoever is given them ; and when they enter into a Place and are not received , that theygo from it shaking the Dust off their Feet ; whereas those Councils ordain the Payment of Tithes by Force : So that he who is wanting in it , should be treated as a Criminal . I do not know , Sir , how you can say , that all these Laws , with so obliging them were needful to keep Christians united , by many others , to observe them by Force ! Because I can see nothing in all these Ordinances which has the Property of uniting Hearts On the contrary , rather of dividing them , I said to her ; That in all well order'd Common-wealths , there must always be heads and Superiours , whom we ought to obey , and follow their Laws ; or otherwise there could be no Order . She said ; Sir , if you hold the Church for a Civil Common-wealth , you have Reason ; but if you hold her to be Holy and Spiritual , or the Spouse of Jesus Christ , you are q much in the wrong : For her Head was still her Superiour , and has given her such excellent Laws and Rules , that no body can add any thing more perfect to them : Those who would needs make some Changes in them , have wholly confounded them ; and they who would be their Superiours , have abused the Graces of their Liege Lord : Since being appointed his Lieutenants on Earth , to maintain his Ordinances , they have neglected them , and have made others after their own Mode , or for their own Advantage , against the Designs of their Sovereign Master : For by forbidding to marry at certain times , they disturb the Order that God has set from the beginning of the World. Nothing was more holy , nor ever will be , amongst Men in this World , than Adam before his Sin. Nevertheless God gave him a Wife , that he might know her for the Generation of Men , and for the perpetual Unity that they ought to have together . If God found it meet that this Marriage should be instituted in the Earthly Paradise in the most holy time that ever was , before Adam had sinn'd , why do these Persons forbid to marry in the times of Lent and Advent ? If it were for the Piety of the Time , they would not give so many Dispensations to do it after they have forbidden it : For ordinarily we see more of the Rich married in this forbidden Time , than in that which is allow'd . It seems this Prohibition is but for the Poor , who have not Money enough to obtain these Dispensations . It is a Pain to me to bend my Mind under these Laws : For I find them not at all conformable to those of God : And if we must leave the doing good things because Men forbid them , they are then greater Masters than he . I said to her ; I did not believe that the Church can forbid good things , or command evil things . She said ; Sir , consider narrowly this Prohibition of marrying at a certain time ; it cannot at all be good in it self : For they themselves call Marriage a Sacrament , and they say well ; for all the Works of God are sacred and holy : If therefore it be a sacred thing , why may it not be received in the times of Lent or Advent , which they reckon also to be holy times ? May not holy things be done in holy times ? This ought to be the fittest time for receiving the Sacraments ; and Marriage is certainly instituted of God from the Beginning of the World , and he did nothing more perfect in Nature than the Institution of Marriage , as he did nothing more perfect in Grace than the Free-Will which he gave to Man ; and those who call themselves the Church , would indeed by their Ordinances hinder both the one and the other , bounding and limiting the Will of Man to their Submissions , and interdicting them Marriage at certain times limited by them . Jesus Christ r went in Person to a Marriage with his Mother , and his Disciples : that he might authorize it by his Presence : Why then should these forbid it for the Piety of the times of Lent and Advent ? as if Marriage was evil and unworthy to be celebrated in pious times ! while Marriage has even more of Piety and Sanctity , than this Lent and Advent , which are not authorizd but by the Commandment of Men , and Marriage by the Ordinanece of God himself , and confirm'd by Jesus Christ himself , being at a Marriage in Cana of Galilee , where he did the first Miracle , turning Water into Wine for a Blessing to the Married . I said to her ; That Marriage was truly instituted of God , and consequently good in it self ; but that the Customs of Men had render'd it evil and insolent , by Excess of Feasts and Luxuries ; and that for this Cause it was forbidden in holy times . She said ; If Marriage is become evil thro' the ill Customs of Men , the Church ought not to permit an evil thing at any other times , no more than in Lent and Advent : For it is not lawful to do evil things at any time ; and if they will forbid good things for the ill Use of them , they must forbid the Use of all the Sacraments ; because in general they are all abused : And instead of forbidding all by the same Consequence that they interdict Marriage , they incite Christians to use them more , and even in the most holy times : For if they send them some Jubilee , or some other Indulgence , it is always on condition that he who would obtain them do confess and communicate . In the mean time , no body can be ignorant of the great Abuse and ill Use that is made of the receiving these two Sacraments , which are almost never received but they commit Sacrilege , we see by Experience that Sorcerers do nothing more willingly , than go to Confession and Communion . Baptism , as I told you also heretofore , is greatly abused in the receiving of it , since , we see , no body lives according to the Promise made at Baptism . Nevertheless , the Church is so earnest to make all Christians receive it , that they will not wait till they have the Use of Reason to know what they do . If this ill Use has given Occasion to interdict the Sacrament of Marriage at certain times , wherefore do they not likewise interdict this of Baptism until the Child have attain'd the Use of Reason , that he may use it aright ? Confirmation was a verygood thing , that the ▪ Child baptized at its Birth might confirm the Promises which the Godfathers and Godmothers made in its Name : But they are also so eager to confirm Children , that sometimes they will not wait till they be out of their Swadling-Clothes : So that they do no more observe the Promise of Confirmation than that of Baptism ; because it is usual never to think any longer on what they have done , when they received these two Sacraments in such Non-Age : They content themselves with receiving the outward Signs , without caring any farther , either for Faith or for the Doctrine of Jesus Christ . Are not these great Abuses and very ill Uses of them ? Yet they interdict no body , no not for a Day : On the contrary , they press and draw all Christians to them with Precipitation , without caring for the Abuses which are committed in them : So is it likewise , as to the Sacrament of Orders . How many Priests are there who abuse this Dignity ? How many are there of them who lead a debauch'd Life ? How many Vagabonds and Sluggards ? As soon as they are made Priests , instead of employing their time in the Study of a truly Christian Life , they amuse themselves with Plays and Pastimes , and worldly and vain Recreations . Notwithstanding of all these Abuses , they interdict no body to become a Priest , provided they have studied sufficiently : On the contrary , they consecrate them profusely , and in an excessive Number : And whereas Jesus Christ said to his Disciples , that s they should not be many Masters . The Church makes so many of them , that one cannot tell which of them to hear or obey ; because of such a Diversity of them , and yet she commands to pay them Tithes , under Pain of Sin. Judge you , Sir , whether all these things are ordained , forbidden , or commanded by the Holy Spirit , who is the Righteous , Good , and True God , always constant and unchangeable . I said to her ; That Jesus Christ himself said , that the Workman is worthy of his Reward , and that the Church might very well ordain the Paying Tithes to the Priests , who being continually occupied in the Service of God , the Instruction of the People , and the Administration of the Sacraments , could not gain their own Living . She said ; Sir , if none pretended to the Tithes but they who are in the Office of a Pastour , or continually employed in the Service of God , there would be no need to make People pay them : For all good Christians would be well pleas'd to maintain their spiritual Fathers , even tho' it were never enjoyn'd them : But this Command extends much farther ; for the Tithes must be paid to maintain those Priests who have no other Charge but their own Persons , and desire to rule like secular Princes , employing the Wealth of their Tithes in Coaches , Horses , Trains , Rich Moveables and Sumptuous Buildings . This is so much the Fashion that now-a-days there is scarce any body to be seen that will be content with what is necessary ; but they will have all in excess and abundance , even they who manage their Wealth , as to their own Persons , heap it up to enrich their Kinsfolk . Are these Goods employed aright in the Service of God ? On the contrary , they are spent rather in the Devil's Service , who is still glorified by the Pride and Avarice which those Persons commit in the Abuse of their Privilege ; Because those Goods which are dedicated to the Service of God , whether Tithes or other , are not proper to the Priests who possess them ▪ but to poor Christian Brethren : and they cannot take of them for their own Use beyond what is justly necessary , even tho' they be Pastors , or have Charges : This cannot warrant them to distribute or heap up this Wealth of the Church , except for the Entertainment of their poor Christian Brethren , after the Example of the Apostles ; who distributed to every one according to their Necessities : So that no body had need of any thing , even tho' they did not oblige them to give them Goods by Force : For when Ananias and Saphira brought a Part of their Wealth to St. Peter when they came to be Christians , he said to them , t your Wealth was your own , and you might have kept it ; Wherefore have you lyed to the Holy Ghost ? To shew that they constrain'd no Body to give their Goods , leaving every one free to do it who would ; whereas they constrain Men by Force to give their Goods to the Priests , and damn them if they do it not ; as if they , by their own Authority could damn them ; which they cannot do : For Jesus Christ has said , u Judge not , and you shall not be judged ; condemn not , and you shall not be condemned . For my part , I think , if People did not give so many Tithes , they would not co-operate to so many Sins , and that temporal Wealth has been the Cause of the Church's Ruine , and that the Holy Ghost has been entirely banish'd from her : For since she would needs maintain her self by Wealth , Honour , and Authority , the Holy Spirit has been banish'd from her , and she governed by a purely Humane and Political Spirit ; or , to speak truly , a Diabolical one : Because a Spirit simply Humane , could not ordain things contrary to Jesus Christ : For Humane Wickedness does not extend farther x than the Pleasure , Honour , or Profit of Man ; but these ordain things wherein they have neither the one nor the other of these Advantages , as to cause , baptize , and confirm Children in their Infancy , and to fast on Pain of mortal Sin. The Fifth Conference . That all Men ought to labour to satisfie the Justice of God , by this Penitence . I said ; That it was at least needful , that some Tithes or Goods should be appointed for those who were necessary for the Service of God and of Christian People ; because they were forbidden to trade , or work to get their Breaed . She said ; Sir , this forbidding the Priests to work that they may get their Bread cannot come from God , ; because he commanded all Men in Adam a to gain their Bread with the Sweat of their Body . Why then should the Priests be exempted , who ought to obey him more precisely than others ; because they make a particular Profession of it , and they ought more punctually to be subject to the Commandments of God , who having appointed bodily Labour for Penitence , did not exempt the Priests , nor his Apostles , nor Joseph , nor Mary , nor b even Jesus Christ himself , who labour'd for his bodily Food . How can they change so general an Ordinance , confirmed by so many Saints , and by Jesus Christ himself ? If Labour were evil , God would not have appointed it ; for he cannot do evil things ; and if it were not good and saving , the Saints and the Apostles would not have exercised it , and Jesus Christ would not have confirm'd it by working himself with his Mother and his Father . By what Spirit could they forbid the Priests to work , when we hear St. Paul say , c Lo , these Hands gain'd my Bread , not being willing to be chargeable to any . What greater Dignity would the Priests pretend to now-a-days , than the Apostles had , and Jesus Christ himself , that they should be interdicted and forbid Working ; Do we not plainly see , that these are but the Inventions and Commandments of Men for their Ease and Commodity ? For God never changes his Laws , and can never find that to be evil which he has once found to be good . If Labour be good wherefore should it be forbidden the Priests , who ought to be more good and perfect than others ? And if Labour were not good , yea , necessary for Man , God would never have ordain'd it as a Satisfaction for his Sins . I said to her ; That Labour was forbidden the Priests that thereby more time might be given them for attending on their Studies , and the Perfection of Souls , for fear temporal Labours and Business should deprive them of the Leisure to attend upon what is for the Glory of God. She said ; Sir , these Ends have not their Effect : For tho' the Priests use no bodily Labour , yet notwithstanding they do not apply themselves to labour for the Glory of God , but rather to offend him by their Sloth and Idleness ; which is the Cussion whereon the Devil rests . The ceasing to labour , defiles them with a double Sin : For notwithstanding of this , they do not give themselves to the Study of Perfection : On the contrary , they give way to Temptation , and give the Devil Leisure to tempt them at his Pleasure : For wherever he meets with Idleness , there d he enters as into his own House . It were better to command the Priests to labour much , that the Devil might get no hold on their Souls ; because being disoccupied from all the Business and Affairs of the World , they are the better disposed to hearken to the evil Thoughts and Suggestions of the Devil : Whereas a Soul that is continually employed , takes no Leisure to give Ear to the Devil . Do we not see so great a Number of Priests , Monks , and Religious , pass their Time without doing any thing , and live in Sloth upon the Sweat of the People ? They will not be ashamed to go beg their Bread at the Houses of poor Labourers and Tradesmen ; who have no other thing but what they can gain by the Sweat of their Face , who sometimes give them what they 've need of themselves : Nevertheless they dare not refuse them , because they are Church-men : But if they were of the true Church , built by Jesus Christ , e they would be so filled with Charity , that instead of asking or receiving Alms of these poor Workmen , they would work themselves to give them the Gain of their Labour . Sir , I look upon what is received by Form of Alms as a Robbery , when we may get our own Bread by our Trade or Labour , or we may have whereupon to live of our own Goods ; and I believe 't is thus f before God : For it is an unjust thing to live on anothers Goods , and to keep our own ; or to go beg , when God has given us an healthful Body and sound Mind that we may labour . But you will still excuse that Church which you have for so long a time look'd upon as holy . It were better to open your Eyes to discover the Reality of its Wickedness , that you let not your self be deceiv'd to your Perdition . The Sixth Conference . That the Roman Church is the Spouse of Jesus Christ ; but that she has falsified her Faith to her lawyul Husband . I Said to her ; That she gave a deal of Light in divers things for which I did infinitely bless God ; but I could not deny , it troubled me a little to hear that the Roman Church was thus fallen from the Spirit of true Christianity . She said ; Sir , it is more expedient for the Salvation of your Soul , that you know the Misery into which the Church has fallen , than if you knew the highest Mysteries of the Trinity ; or the greatest Good of all Men together ; Because an Evil known , is easie to be avoided : But as long as 't is unknown and hid from us , it is always dangerous , and may greatly hurt us , without our being aware of it . Therefore you ought to give the more Attention , and to apply your Understanding more to understand and comprehend the Truth , which I tell you of Evil , than to discover the Good : For if I told you the Good of all Men , this would only give you some little Contentment , or sensual Satisfaction ; which would add nothing to your Soul : But by knowing the Evil as it is , you may prudently beware of it , that it do not touch or harm you : For all these Evils which I said were introduc'd into the Church , even while it was yet Holy , are all covered with Appearances of Good and Piety , and Reason ; because the Devil could never have gained so many Souls as have followed him , but under this Colour or Mantle of Good : And he will yet gain many by their Ignorance of these Evils , or by their Unbelief of them : For as long as they take Evil for Good , they will still blindly follow it ; and Ignorance will not excuse the Sin : For God having given us an Understanding to comprehend , and a Spirit to discern , a we ought particularly to apply them to what concerns our Salvation ; and when the Truth is set before our Eyes , and we will not open them to consider it ; we resist it , and may look for the Condemnation of the Holy Spirit ; who says , that b Vnbelievers shall have their Portion with Sorcerers . I said to her ; I would not be incredulous , but believe the Truth : But that I felt an inward Opposition when it thus overturn'd the Church in the chief ▪ Points of Belief , which we owe to it in case it were the Holy Church . She said ; Sir , I believe in the Holy Church ; and if I had a thousand Lives , I would voluntarily expose them for its Defence , and would think my self happy to spend the last Drop of my Blood for such a Cause : But when God makes me see clearly that She is not Holy , nor that which Jesus Christ established ; but that She is the Whore c which is spoken of in the Revelation . I cannot resist so clear Truths , which do not only lie secret in my Soul , but God gives me also Terms and Words whereby to explain them to you , that you may likwise receive the Knowledge of them for your Salvation : For which I have often bless'd God , who bestows on us so many particular Favours , hoping he will do it also to others , But I intreat you , doubt not what I tell you of the Miseries into which Men are fallen : For they are yet greater than I have told you : But persuade your self assuredly , if they were not true , I would not have engag'd my self in Discourses so melancholly and disagreeable to your Sentiments . It would be more pleasant to me to tell you , that the Roman Church is Holy and Perfect ; and that those who obey and follow her , are holy . This would recreate both my Heart and yours , and the Hearts of all who could hear it . I should be very light-headed , or void of Understanding , to please my self with things which displease all the World , and which oblige me still to hold my Peace , and to conceal my self : Because I know very well , if they should hear me declare those Truths , all the Romanists would rise up against me , and even the most Pious d would think they made a Sacrifice to God in killing me : For they are ignorant of these Truths , and are wedded to their Church , as if she were Holy ; knowing no better ; because the great Darkness that is now throughout the whole World , wherein the Devil has bewitch'd all Minds with Errours , e they may never come to the Knowledge of the Truth , which every one withstands , even thinking they do well in it . I ask'd her , If I might not suspend my Belief of those things which were contrary to the Church , and believe only what concern'd Vertue and the Love of God ? She said ; Sir , you can never follow Good without departing from Evil ; nor adhere perfectly to God without abandoning that which is contrary to him . Have you not remark'd in how many things this Roman Church is contrary to the Doctrine of Jesus Christ ? How therefore can you adhere to her , and follow Vertue and the Love of God , so long as they are really contrary ? Jesus Christ says , that f We cannot serve two Masters , without being unfaithful to the one or the other . You must chuse which you love best . Good can never profit you without the Knowledge of Evil ; because while you do not know and believe it , you will insensibly fall into it ; yea , you will often take Evil for Good : For the Evil of this Church is still covered with the Sanctity of pious Reasons and Arguments : And if Antichrist did not cover his Wickedness with Vertue , he could gain none but the Wicked ; but with pious Pretexts , he gains all the Good , who would even make a Scruple not to follow him , as you do , Sir , by your Demand : For if you do believe , and follow Vertue and the Love of God , you will certainly hate all that is contrary thereunto . I think I have already told you enough to let you see that the Rules , the Commands , and Ordinances of this Church are not conformable to those of God ; who , when he created Man , gave him full Liberty to use his Will ; wheras those constrain it in all Points , and will not only subject it by Councils or Advices ; but by Force and Violence both bodily and spiritual : So that as much as in them lies they destroy the Law and the Ordinances of God , to establish their own Authority , and to bind the Souls of Christians by so many Constraints , that 't is impossible for them to satisfie them without displeasing God , tho' there were no other thing but the forbidding Priests to labour , and making them swear never to explain the Holy Scriptures otherwise than the ancient Fathers have done . Do you not see , Sir , that all their Laws are nothing but political , and made to maintain their State and Authority ? If a Prince or a King , to whom you were subject , did become a Tyrant ; would you make any Scruple to abandon him when it were in your Power to do it , tho' he were the lawful Son of your King and gracious Father who had preceded him ? A Man must be his own Enemy , or of an effeminate Heart , if he have not the Courage to leave his own Country , that he may avoid his Tyranny and Severity , and live in Repose and Tranquillity . I said to her ▪ That this Comparison was not sutable , and that I had not found the Roman Church Tyrannical . She said ; Sir , that is because you have always submitted to her Laws , without considering whether they were good or evil ; and the good Impression they cunningly gave you of her Merits , made her Burthens , tho' very weighty , seem light to you . If you have done it in Innocence , God will pardon you , because you perceived no other thing at that time : But at present when God sends you his Divine Light that you may discover the Dangers in which you have walk'd amidst your Darkness , do not resist it by Doubts or Scruples , which the Devil will put into your Mind , which have no other Foundation but a Pusillanimity and Softness of Heart ; which more regards Natural Sensibility , than the Perfection of the Soul , to which if you would attain , you must hear what g God teaches and commands you without amusing your self with so many other different things which Men propose to you , who are not to be trusted : But God can never deceive you , no more than he can suffer any Mutation or Change. He is our lawful King , who has always governed us by Fatherly Affection and Love : And even when Men had offended him thro' Excess of Wickedness , he sent them h his Word cloathed with our Humane Nature , that he might bring us to acknowledge our Fault , that we may return to him by i Love and not by Force : For the whole Doctrine of Jesus Christ is filled with the Light of Counsels and Admonitions , k not with forc'd Commands or violent Drawings ; but gentle and willing , making no Change to the first Law of God , but ouly an Explanation and Illustration of it : For Jesus Christ gives us no new Commandment by his Gospel l but enlarged the Means by which we may the better observe the first Commandment of God , declaring to us what we ought to do and to avoid for this End : But this Church which succeeded him has indeed chang'd the Government : For instead of preserving the Spirit of a most gentle Father , she has taken that of a real Tyrant and wicked one . I ask'd her ; If she held the Roman Church to be that which succeeded Jesus Christ and his Apostles ? She said ; Yes , Sir , the Roman Church was in her Beginning the true Spouse of Jesus Christ , who had received all the Riches of the Gospel , the true Word of God , and the Wisdom of the Holy Ghost : But since she left that , she has fallen into the Misery into which Adam fell , when he would quit his Dependance on God , and become his Enemy , that he might depend on none but himself . Adam was the same Person after his Sin that he was before it ; but he was not cloathed with the same Graces , nor with the same Spirit : For he was ashamed and confounded , subject to all sorts of Miseries , bodily and spiritual , ignorant , inconstant , and malicious , with all the other Miseries under which we now groan . Even so is it of the Roman Church which was established with all the Graces of the Holy Spirit ; but since she would needs depend upon her self and establish her own Authority ; she n has lost the Grace of God , with all the o spiritual Gifts with which she was adorned , and has consented to the p Suggestions of the Devil , as Adam did ; and has ever since q been estranged from God , and encreased in r Wickedness , as Man did after Sin. Tho' he was the same by Nature , he was not the same by Grace : For by his Free-Will , he had denuded himself thereof , and cloathed himself with Wickedness . The same has befallen the Roman Church . Since she s changed the Order in which God had set her , and would needs t give Orders and Praecepts to her self , after her own Way , ● and according to her own Inclinations , she is fallen from the Grace of God , and sunk into all sort of Miseries : Tho' Jesus Christ had chosen her for his true Spouse , she has falsified her Faith , and the Fidelity she ow'd to her lawful Bridegoom u to go joyn her self to the Kings of the Earth , whereas Jesus Christ has had so carefully warned her x That his Kingdom was not of this World ; yet she would needs reign he●e , and rule over all Earthly Powers ; whereas her dear Husband would only suffer and be despised . Thus she has withdrawn from him to her Loss , to commit Adultery with the Honours , Grandeurs and Riches of the World ; and therefore has deserved to be called THE GREAT WHORE in the Revelation . I said to her ; That Jesus Christ had promised to his Church that he would never leave her : asking how this could be , that she was now abandon'd to so sad a State ? She said ; Sir , Jesus Christ will never be wanting in his Promise , and has never left his Church , no more than a Man ceases to be espoused to a Wife , tho' she falsifie her Faith to him : She continues always his Wife ; but he may , both by Divine and Humane Right , repudiate her ; and with just Reason , when she will needs continue in her Whoredoms , he ought in good Conscience to reject her , and thrust her away as unworthy of his Company . Even so God cannot abandon his true Church : He y will still uphold her , tho' she were but in one Soul only . She shall never perish : For she shall be always united to the Spirit of her Husband , who is God Immortal and Unchangeable , who cannot change nor forsake any thing ; but z when those Men who represent the Church , do falsifie their Faith to him , and will needs take their Pleasure in worldly Riches , Grandeurs and Honours ; they withdraw from and forsake their lawful Husband for this Earthly Trash ; and instead of continuing the faithful heavenly Spouse , they become Harlots , by cleaving to earthly Honours and Pleasures . By which you may see , Sir , that Jesus Christ has not left his Church , but has only repudiated the Harlots , whom he has discovered in it , who are not such by Faults or Falls that are casual , of which she repents , or a desires to amend ; but by so long inveterate Habits , that she will never change from them but by Death : b Therefore there is nothing to be looked for but the Destruction of that BABYLON , and the Fall of that GREAT WHORE ▪ who is spoken of in the Revelation : For she will never leave her Whoredoms ; but by a total Falland Ruine which shall be irrecoverable . I ask'd her ; How it came that God had not preserved his Church in the same Place where he had established her , tho' it were but in one Person only ? That this would be a great Happiness to find it in the Colledge of Rome . She said ; Sir , God hath c no Respect of Persons , and has no fix'd Place , being universally in all things . Even so is it of his Church which is united to him ; she has no fix'd Place : Therefore she is call'd Catholick , or common and universal : For she is to be found in all Places indifferently : For otherwise , none should have the Liberty to be of the Church , but they who remain'd in this fix'd Place . No , Sir , this cannot be so ; because God has given Liberty to all Men in the World , without having limited them to any particular Nation or Country , but to all in general . The Church consequently may be as well among the Jews , Turks and Heathens , as among the Church of Rome : For she does not consist but of Souls who possess the Law of God d or the Doctrine of Jesus Christ , which is all the same thing ; because this Doctrine is no other thing but the Explication of the proper Means for observing aright this Law : So that he who among the Heathens should live in an entire Dependance upon God , having his Will conformable to him in all things : Such a Person would be the Church , even tho' he knew no other Precept or Doctrine : Because all that is written in the Law of Moses , and even in the Gospel , are no other thing but Means to attain to this Dependance upon and Conformity to the Will of God : So that he who is in this , needs no other Command or Precept to be assured of Eternal Bliss ; because all is comprehended and contain'd in this e Dependance upon God. All other things are but for enlarging and explaining , wherein this Dependance on God consists . Therefore the Gospel says f deny your selves ; to make us understand that as long as we live to our selves , we are not resigned to God : For if we rejoyce in Prosperity , and are grieved in Adversity , it is a Sign that we are not yet resigned to God , but that we live to our own Desires and Wills , not to those of God , who will never permit any thing to befall us but what is good and wholesome . But when we live to our selves , we will have this and that , according to our own Judgments , which are blind as to Eternal Things . For this Cause Jesus Christ has taken the Pains to teach us so many divers things , that he may make us know what hinders us from coming to this Dependance on God , and also what makes it easie to us : But if we find this Dependance without these Means , we have fulfilled the whole Law , and are the Church . I said to her ; That we hold in the Roman Church that out of it there is no Salvation . She replied ; And I doubt , Sir , if one can be saved in it , since she is not governed by the Spirit of God , how can she guide any to Salvation ? If the Devil sit in her Throne , is it to be believed that he will saye us ? His Malice encreases as his Authority augments . I cannot believe that one truly Christian wholly resigned to the Will of God , can remain in the College of Rome : For they would not suffer a Spirit so contrary to that which rules them . These Reproofs would be insupportable to them . God himself could not preserve his Church among them , tho' it were but in one Person only . They would certainly destroy it , and that without Delay . If they teach that none can be saved out of their Dependance , it is because they would fain rule over the World , and be as great as God ; as the Devil had this Ambition since his Creation , and retained it hitherto with a great deal of Success ; because he holds at present almost all Men under his Authority : For to say that there is no Salvation out of the Dominion of Rome , is to contradict the Gospel . For the Apostle having told Jesus Christ that some taught the Gospel , who notwithstanding , did not follow Jesus Christ nor his Disciples , he says to them , g Let them alone ; for they who are not against us , are with us . Should the Pope be a greater Judge to condemn those who observ'd the Law of God , because they did not depend on him ? This could not be true , even tho' the Roman Church were as yet guided by the Holy Spirit : She could not notwithstanding , make void the Salvation of those who did not follow her ; since Jesus Christ has not done it in his Gospel ; which is their Rule , and that which they ought to follow . The Apostles never condemned John's Disciples , who followed not them , and did otherwise than theirs . There was a Complaint indeed that they fasted not as St. John's Disciples did ; h and Jesus Christ excuses them . Each Apostle had his Disciples apart ; and all the Churches were also separate . That of Peter was not the Church of Paul , or of the other Apostles : Every one had his Church and his Disciple separately ; and none of them said that those who did not follow them were damned . It sufficed that all had the Gospel for their Rule , without making any Difference , whether one was of James or of Philip : S. Paul even severely i reproves those who said , I am of Paul or of Apollos , asking them , If they were not all of Christ who died for them ? But at present , they will have none to be saved but those who are under one Man only ; whereas then all were saved who were under Jesus Christ . Have we gotten another God , or rather another Law since the Doctrine of Jesus Christ ? that these Men will needs damn all those who will not follow this Pope ! For my Part , I would rather upon Pain of my own Damnation , assure all those of Salvation who shall observe the Commandments of God in whatsoever Place and Condition they may be : For Jesus Christ said to the young Man in the Gospel k who ask'd him What he should do to be saved ? Keep the Commandments , without any other thing ; because all is comprehended in this . A Man must not go by four Ways when he knows one that is streight and sure . What ever Men would make us to believe , the Truth that is of God , is always the most certain . I begg'd , She would explain to me how God could not preserve his Church in the College of Rome , even tho' it were but one Person only , seeing he is Almighty . She said ; Sir , the Almighty Power of God will never extend it self beyond his Righteousness and his Goodness . He has given to Man a Free-Will to use it at his Pleasure , by which he has made him partake in the Deity ; which is the greatest good he could ever do to Man : For by this Free-Will he renders him capable of taking his Delights with him ; or otherwise there would not have been any Correspondence of God with Man , since Likeness begets Love , and Love is always bent to love its like . If Man had not had Liberty of using his Will , he would not have been like to God in any thing : For a Creature bounded and constrain'd , has no relation to an Almighty God. It was necessary that the Power of using his Free-Will , should be given him that God might take his Delight with that which in some manner was like unto himself , and nothing could resemble him but this free Power of his Will. Tho' he had created Man's Soul divine ▪ this had been but a limited Spirit without this Free-Will which must certainly concurr to compleat the Delight which God would take with Men : For as a King can take no Contentment in recreating himself with a Slave , as he would do with a Queen , who is nearer his Quality ; so God would make Man in his full Liberty , and capable of using his Free-Will fully , that in this Liberty he might be some way like to him . This being done , m he cannot repent of any thing , but lets Man enjoy his Gifts : However he abuse them , his Righteousness and Constancy will not let him withdraw or take from him what he has once given him ; but he leaves it him , and will leave it to all Eternity : Whether Man save or damn himself , Free-Will shall never be taken from him ; for God is not changeable in his Gifts , no more than in all his Works . This being so , n he cannot hinder the Romanists from killing any body amongst them who would be the true Church , without bounding or limiting the Free-Will that they have to do this : But his Goodness preventing their Malice , will move his Church o to withdraw out of their Power , or to hide her self , as Jesus Christ hid himself to avoid the Jews Tyranny ; and by this means he exercises his Goodness towards his Church , and leaves those Men of ill Will in the Liberty that he has given them , who do only the Mischiefs that are in their Power , and cannot reach the doing those which the Good by their Light and Foresight can avoid . 'T is thus , Sir , that I said , God could not preserve his Church among these Romanists , because he will never use his Power against the Justice of the Right that he has given them to use their Free-Will . Sir , we ought always to take things in their Source , or else we would utter Calumnies against God , either in saying that he is not Powerful to hinder Evil , nor Almighty to preserve his own , or not just in not letting Causes work according to the Order in which he has established them , which would be so many Blasphemies : Because God can never do any Evil , for he is the Source of all Good : He cannot permit Injustice , for he is perfect Righteousness : And likewise he cannot against Promise , take from him the Free-Will that he has once given him : But he does all his Works in such Perfection , that q Goodness , Righteousness , Faith , and Truth concurr in all , in an excellent Harmony , which ravishes the Understanding of him who considers them . I said to her ; That the Impression of Dependance on this Roman Church , was as it were naturalized in my Soul , and that it would be very ill in me to leave her altogether , tho' I absolutely desired to resign my self entirely unto God. She said ; Sir , be not any ways troubled . Continue confidently under the Roman Church , provided you do not follow in her , but that which is good in it self ; abundance cannot hurt . After you shall be entirely resigned unto God , he will uphold you , and will govern you thro' all : The more you shall be united to him , the more you will partake of his Vertues ; and his Light shall be given you more clearly , to discover the Truth of every thing . You are now yet a Courtier of this Roman Church : Therefore you love her and would feign excuse her Faults , that you may not be obliged to forsake her ; which likewise you ought not to do by the Inducement of any ; but if you approach to God you will partake of this Light as the Ray partakes of the Sun , according as it is near it . When you shall partake of the Righteousness of God , you will see with an upright Eye the Injustice of this Roman Church ; and when you shall partake of the Truth of God , you will discover their Lyes ; and having partaken of the Goodness of God , you will discover that Malice which now you can scarce believe : For all the Perfections of God do assuredly discover the Imperfections which are opposite to him . Labour therefore , Sir , to find this Union with God , and be not troubled under whose Dependance you are . Rome cannot hurt you , when you hearken to none but God. We need not be at the Trouble to learn where the true Church is : For she will be in us as long as we possess the Law of God and the Doctrine of Jesus Christ , which only makes up the holy Church . It remains only that in the Roman Church you beware of the Seductions which are crept in there . This is what Jesus Christ has so often warn'd us of in his Gospel , sayng , r Beware of false Prophets , who will come deceitfully , and shall seduce many . False Christs and false Prophets shall arise , who shall , if it were possible , deceive the very Elect. He neither speaks of Turks nor of Heathens , but of false Christs . The Seventh Conference . Of the Mass , and of the Sacraments and Ecclesiastical Functions . I ask'd her ; How I should behave in the Administration of the Sacraments in the Mass , and other Functions of my Charge ? She said ; Sir , Do all this in the Spirit that God requires you to do it in ; because there are great Abuses in this : For all these things are not what they made us believe of them . Many Superstitions have crept into them , against God's Honour and our Salvation : Therefore you must always join your Intention with what a God may have in these things , or otherwise you will commit many Faults , and will likewise deceive others . For my part , I believe the Mass represents the Communion that Jesus Christ had with his Apostles , who eat and drank with them every Day , blessing the Bread and breaking it to distribute them ; which the Apostles b continued to do with their Disciples , and afterwards all the Primitive Christians , who assembled every Day to eat together , and blessing God , imparted to every one as he had need ; which maintain'd and nourish'd among them the true CHARITY which Jesus Christ had left them by Testament ; c Do this in Remembrance of me , and you shall live for ever ; because without this Charity no body can be saved ; as St. Paul assures us ; d Tho' one could even remove Mountains , tho' he gave all his Goods to the Poor , yea , his Body to be burn'd , &c. all this would be nothing without Charity ; which Jesus Christ had recommended to all his Disciples a little before his Death . This is now out of use , and instead of nourishing and maintaining it by these daily e Meetings of Christians , those who did assemble to eat and drink , blessing God for what he bestowed on them , they have chang'd it into the Mass , which we observe to this Day with little Profit and Salvation , except that the Intentions of some may be to do it in the Spirit and Desire which Jesus Christ had when he appointed it , and left it in his Testament . It is to this I exhort you , Sir , that you may lose no Occasions of following the Designs of God , and that you deceive no body in teaching them that they have done enough in going to Mass : For tho' they should hear a hundred every Day , this would avail them nothing if they have not Charity , which is not now cherish'd amongst Christians tho' they assemble every Day to Mass ; because they are not taught for what it is instituted , since these Romanists have turn'd all things to their greater Advantage . If we would examine narrowly all the other Sacraments , we would find all the same Mischiefs done to the Interest of Salvation by those new Inventions and Changes . I said to her ; That it were better than that I did not exercise the Ecclesiastical Functions , since there was so much Abuse and Hazard in them . She said ; You would not do Ill , Sir , to abstain from them , and to live as if you were no Priest , were it not that not having as yet Light enough to discover the Evils which are hid in them , you would by degrees fall into Scruples for leaving off all your pious Exercises . Pray to God that he may let you see what you ought to do ; and he will shew you ( as he does me ) that all holy things are become prophane , and that there is not any thing in this Roman Church which does not savour of its Corruption . All People believe that having declared their Sins to the Priest , and got Absolution from him , they are pardoned , tho' it f is God only who can pardon Sins . The Priest can indeed pray for the Penitent who humbles himself to declare his Sins as an Intercessour between God and the Penitent ; but he cannot pardon him by his own Authority . He may indeed judge by the Word of God if the Penitent in Justice be disposed to have the Pardon of his Sins , and may give him Ground to hope that he shall obtain it of God , but not deceive him by making him believe that he himself will pardon them , if so be he declare them to him ; for this Declaration will do nothing without a sincere and a firm Resolution of g Amendment , which God regards , that he may pardon according to his straight Righteousness , and not according to the Judgment of the Priest , who may be mistaken as well as all other Men. How could God have so little Equity as to commit to some frail Men the Power of saving and damning others ? What Justice could there be that a Confessour for want of the Intention to absolve , should by this means damn thousands of Persons who made their Confessions to him ? It must needs be an horrible Blasphemy against God , for any to have such a Persuasion , that a well-meaning Person , truly penitent , after having duly confess'd , dying in this State , should be damn'd , because the Priest had not the Intention to absolve him . If this were true , it would be to render God a Tyrant ; because all our good Works would serve us for nothing , in case our Salvation did depend upon a good or ill Absolution . These Thoughts or this Belief would make us fall into Idolatry , in taking Men for God , who could save or damn according to their Fancies . This God himself would never do , because he can never depart from his Righteousness , Goodness , and Truth , to judge us always according to them ; whereas Men full of Passion , Injustice , and Impiety , could not but judge us according to these . How little Wisdom should we attribute to God in believing that he would give Men Power to save and damn us ? He who has commanded us to worship none but h one God alone , he should give us Occasion of worshipping all these Confessors , who would be the Saviours of all Christians ? Do you not palpably feel , Sir , what evident Perils there are in the Administration of those Sacraments , after the manner they are used at present ? It were far better to be Idle than to do Evil. 'T is no Wonder that I doubt of the Salvation of Christians now , when I see in their religious Functions so many things against the Righteousness ▪ the Goodness , and the Truth of God. Nevertheless I will not give you Advice in this : You may with your own natural Judgment discern aright Truth from Lying , and thereafter resolve to continue or leave off your Ecclesiastical Functions : For God never constrains any body , each one remaining free to chuse the Means which he perceives to be most expedient , without believing any thing blindly , no more what I say , Sir , than if another said it to you : But enter into your self , that you may judge uprightly of the pure Truth , you will perceive and feel it if you be disengag'd from all the Discourses which these Romanists have forg'd , to make their Authority valid . Free your Spirit of all sorts of Imaginations and Arguments , and come to the Center of the Truth to judge if God would in Justice put our Damnation or our Salvation into the Power of any Man unknown to us , who might be a wicked Person or a Sorcerer ; in which Case he would damn as many Souls as he could to gratifie the Devil , to whom he belong'd . It must not be said in this , God is Almighty , or his Works are incomprehensible : For he never exerts his Power without his Righteousness , which is i not incomprehensible but makes it self k be seen and commprehended by all those who seriously consider it : Because no Good is perfect , if it be not communicated and known . I said to her ; It was much to be fear'd , I had committed many Faults thro' my blind Submission to this Roman Church , enquiring of her the Means to repair them . She said ; All that is past is no longer in your Power : You must beg Pardon of God , who is full of Mercy , and does not so much reprove the Faults which are done with a good Meaning as those which are done thro' pure Wickedness . Tho' Ignorance does not excuse Sin , yet it lessens its Malignity ; because it has not the full Consent of the Will. But now endeavour to search more to the Bottom the Things which concern your Salvation , and l Do not believe every Spirit , but try if what you are to do or believe , be of God , or of Men , or of the Devil : For all that is not o ▪ God , is evil m ; and for want of discovering this Truth each one runs blindly to his own Perdition , believing even that they do well in following so great a Number , of great and wise Men who maintain this blind Submission n , which is not fit but for mean Spirits , tho' so many of good Judgment have followed it for this long time by-gone ; which could not have been found without some Infatuation of the Understanding with which the Devil has possess'd all those who lean'd to their own Wisdom or Authority . These having their Minds bewitch'd , have insinuated their Errors or Ignorances into others ; and so the Devil by little and little gains all ; some by Malice and others by Ignorance : So that I do not see any Remedy can be put to this but by the total Ruin of this Roman Church , the o Fall of which will open the Eyes of all those who are not in Covenant with the Devil ; which covenanted Persons will continue in their Darkness , notwithstanding of the Light that is given : But others , tho' Wicked , will be obliged to confess their Delusions , cursing those who have thus deceived them , under the Masque and Colour of Good. How many Priests , Monks and Religious , have said and yet say , Come to us who are Christ , we 'll pardon you your Sins : Give us , and you shall be saved . But Jesus Christ forbids us p to go here and there while they say to us that Christ is there . I ask'd her , How the Righteousness of God could permit so great a Number to perish thro' Ignorance ? She said ; It is a culpable Ignorance ; Because we have always had the Means to search the Truth if we had had a Desire to find it : For the Gospel was recoverable , especially in the Roman Church , where it remains as the Testament that Jesus Christ has left his Spouse . What Unrighteousness was there in God , in suffering these Persons to remain in the Ignorance of their Errours , since they loved them q more than the Truth ? and because these Errors were more agreeable to their Sensualities , they have voluntarily followed them , building on r the Flatteries of those who promis'd them Salvation by these Errors . It would be rather an Unrighteousness in God , if he had constrain'd them to follow his Truth , after having given them their Free-Will : He could not take it back again without Injustice , no more than we can any thing that we have given to another . It is not in our Power to take it again without committing a Robbery : Because the thing given away , does not any longer appertain to us . Thus God by an exact Righteousness , may let the Ignorants err ; Because their Ignorance is affected : For if their Ignorance were out of Simplicity , God is so good that he would rather send an Angel from Heaven to enlighten them , that s they might not perish ; but t when the Free Person gives ear to Flatteries , and to those who study to speak recording as they desire to hear , he ought not in Justice to hinder them . For it is most true , that if I were to Day among these erring Ignorants , and if I told them the Truth , I would not be heard , and far less followed : Because they who teach them these Errors , speak more to their Liking and accommodate themselves more to their Sensualities than the Truth does ; which often reproves them , and never flatters them . Thus they with just Reason are abandoned to the Spirit of Error ; since according to the Saying of the Gospel , They u have loved Darkness more than Light. Therefore they shall perish in the Darkness which they love . If you knew , Sir , the Righteousness of God , it would be impossible that you could once doubt of it : For it is so just that neither Man nor the Devil can find any thing in Truth to blame in it : But when we look on Things on the Outside , and according to our Ignorance , it seems to us that God does unjust things , when they are most perfect . The Eighth Conference . What are the Sins against the Holy Ghost , and how much they prevail . I Entreated her to tell me , In what Sense she understood that all Christians do now live and die in the Sin against the Holy Ghost , which shall not be forgiven them , neither in this World , nor in the other , as she had sometime declared to me ? She said ; Sir , 't is most true , the most Pious now-a-days are lost by these Sins : For no body is aware of them , and they believe that they are the Sins which are abominable before Men ; because they shall not be forgiven , neither in this World , nor in th● other a ; But they are only spiritual Sins , which a Man may commit without having done an ill Action ▪ Therefore they shall never be forgiven , because they do not know them ; and far less will they repent of them . For this Cause they will not be forgiven in this World : For no Sin is forgiven here without b true Repentance and absolute Desire of Amendment ▪ which two Conditions are nottobe met with in the Matter of those Sins against the Holy Ghost : For they are contrary to Repentance and to Amendment ; and therefore will not be forgiven , neither in this World , nor in the other : For no body will then receive Forgiveness , but they who shall receive the Truth ; which those who commit one of these Sins do resist , by impugning the known Truth : So that the said Sins will neither be forgiven in this World , nor in that to come . I do not speak of an imaginary Paradise ; because no Sin enters there , and consequently they cannot be forgiven if there be none . But in the other World , which shall be the Kingdom of Jesus Christ , he will yet find many Sins to be forgiven c at his coming : Nevertheless those committed against the Holy Ghost shall not be forgiven there no more than here in this World ; because they are opposed to all the Means which can procure this Pardon . It is of these that Jesus Christ says , e That he who has sinned against the Son of Man , it shall be forgiven him ; but he who has sinned against the Holy Ghost , it shall never be forgiven him : Because this Coming of the Holy Spirit on Earth is the last Mercy that God will grant the World ; and he who shall resist this , can never any more repair his Fault . He must needs die in it . I entreated , She would shew to me in particular , the Meaning of these Sins against the Holy Ghost . She said ; Sir , I do not know them all in Order , but I shall speak of those which I remember , beginning with that of the Presumption of being saved without good Works . This concerns all those who profess to live will f : For amongst them there are very few who do good Works ; because they esteem their Works good , when they appear such to their own Judgment or that of some others , tho' very often , they are not such before God : because all that 's good before him must partake of his Goodness , which is always Righteous and True. Now our good Works for the most part have neither the one nor the other of these Conditions : For they are done , either out of Humane Respects , or out of Natural Inclination , or they are not truly good in themselves : and when we do any good Works out of Humane Respects , they are not good before God , and can never make us obtain Salvation ; because we have received our Reward in this World , having obtain'd the end for which we have done them , to wit , the Satisfaction of Men , and we have no right to pretend to any other Recompence : And if we have done our good Works out of Natural Inclinations , or for our own Satisfaction , these Works likewise can give us no Pretension to Salvation ; because they are rewarded by the Satisfaction which we have received in them . Thirdly , we do Works , as good , which are but indifferent , or indeed , sometimes evil . For to go to Church only out of Custom , is an indifferent Work ; and if being there , we behave as in a prophane Place , it is an evil Work. It is the same as to the frequenting of the Sacraments : And if we give Alms thro' some Natural Tenderness or Inclination this Work has not that Righteousness nor Goodness to make it pass for Good in God's Sight . So that to do no good Works before God , and notwithstanding to presume of Salvation , is a Sin against the Holy Ghost : So that we believe we have merited Salvation by good Works , which do not derive their Goodness from God. Nevertheless we think he is obliged to give us Paradise g as the most part of Pious and Religious Persons do , presuming to have that by Right of Justice which is not due to them ; because there are none but true Righteousness and Charity that can be call'd good Works by which we may hope for Salvation : And tho' none be adorned with these Vertues , each one notwithstanding believes he shall obtain it , as if God could save without Righteousness . There is also another Sin against the Holy Ghost , which is to impugn the known Truth . This is now commonly Practis'd by those who are called Spiritual . For if we should tell any of them that they are not true Christians , or that we live in the Reign of Antichrist , or that the World is judged , and that its Wickedness is come to the Heighth , they would believe nothing of this ; loving rather to stick to their old Customs , than to learn how they may become true Christians , and they would likewise scruple to believe that we are fallen into the Reign of Antichrist tho' we see by Mens Lives and Manners , that of Necessity , they must be engag'd to the Devil ; and tho' they see no Hope or Appearance that the World will grow better , yet they do not believe that 't is judged . Thus they impugn the Truth of all these things , the Belief of which might bring them to Conversion and to a Life leading to Salvation ; but they impugn all these Truths , that they may continue in their so dangerous Darkness , tho' they be sufficiently known to all those who will open their Eyes : But they who will impugn the Truth , commit this Sin against the Holy Ghost , which shall not be forgiven , neither in this World , nor in the other : For they will never be converted g , because of the Resistance which they make to the Truth , which is that that gives Salvation . They know well enough that their Life is not that of a true Christian : Nevertheless they impugn this Truth ; because they have no Desire to become one . They see the Devil rules thro' all in Lyes and Deceits , and that all oppose the Doctrine of JesusChrist ; and they will not believe that this is the time of Antichrist , that they might resist and beware of him , and by impugning this Truth , they desire not to avoid his Snares . They see that Wickedness is universally at a Heighth ; and they will not believe that the World is judged , that they may not be afraid of this Judgment . Another Sin against the Holy Ghost , is the Envy of the spiritual Good of others , which is so generally committed , that almost they make no Reflection on it , and among the most Pious this Envy is the most ordinary . We may only remark the several Orders of Religious Persons : They are almost insupportable to one another , each one valuing his own Order and Community , and they cannot hear the Perfections and Praises of others mentioned , without having a spiritual Envy against them secretly in their Hearts ; and even if a particular Person among them excel the rest in spiritual Good , he would be envied , yea , hardly used by all the rest , or imprisoned , if he should live in greater Perfection among them than generally they do , or should declare the truth of their Faults : So that if a votary of any of their Religious Orders , should observe literally the Gospel which Jesus Christ has left us , I believe he would be martyr'd , or so hardly us'd by the rest , that it would be impossible for him to live among them without suffering a thousand Deaths of Persecutions ; and for any secular Person who would observe the Gospel in the World , he would be envied likewise by all those who profess to be vertuous and are not , who would reject with Contempt this manner of Practice , which would not be conformable to their own : For there is such a secret Pride in their Hearts that they cannot suffer that another should lead a better Life than themselves , nor even that he should have the Name of it ; but they would endeavour to vilifie and despise him , or make him to be suspected of Levity or other Evils ; in which is now fulfilled the Prediction of Jesus Christ , when he says , i You shall be hated of all for my Name 's sake : For the Apostles were never hated of all ; because many still lov'd and follow'd them : But at present this Warning is fully accomplished ; because he who walks in the Truth is hated of all : For this Sin against the Holy Ghost of the spiritual envying of another , possesses the Hearts of all those who make a Profession of Vertue : Because having no true Vertue , they envy that which is true and continue therein all their Days without desiring to change , because they do not esteem this a Sin , but rather Wisdom ; that they will not own what they do not practise , covering this Sin with a Fidelity and Constancy in what has been first taught them : And thus they die in Envy . Another Sin against the Holy Ghost , which is Obstinacy in Sin , is also in use amongst those who make a Profession of Vertue : For not being willing to own the forementioned things to be Sins , they continue obstinate in them , and therefore will not be forgiven ; because they will not ask Pardon nor repent of them : For as much as they are persuaded that they are not Sins , because they are inward and spiritual : Therefore they die in Obstinacy in Sin : And even tho' they should live till the other World , they would not be converted from the Presumption of their Salvation ; because they are possess'd with a good Opinion of their good Works , neither will they submit to the Truth , which would shew them the contrary . Thus they commit this Sin with the other following ones , which are against the Holy Ghost . Wilful Munder is also committed by the same spiritual Persons , and they will not acknowledge it : For very often they occasion Death to themselves or others by their sensual or indiscreet Inclinations . How many of those do we see wedded to their Appetites of Eating , Drinking and other bodily Exercises , tho' they be prejudicial to their Health ? They will not change nor leave them , even tho' they be advertis'd of it . How many die before their time by too much Eating or Drinking or taking something prejudicial to their Health or thro' too much Labour ? And on the contrary , how many are there who kill themselves by indiscreet Fastings , or other Penances , or the Neglect of necessary things ? All those are wilful Murtherers , because they kill themselves , to satisfie their own Sensualities or Inclinations ; and they are also often Murtherers of others ; because they occasion sometimes their Neighbours Death by indirect Ways , as in forcing some to work beyond their Strength , or in crossing and vexing them so much in their Goods and in their Spirit , that they die of Grief ; or by not taking away Debates and Quarells when they can do it ; and these encrease till they come to kill one another ; or when by some Act or Omission they occasion the Rise of such Debates ; or when one comes to die thro' the Neglect of our necessary Succour or Assistance . By all these things wilful Murther is committed ; tho' the Will be indirect , it ceases not to be before God as great a Sin as a direct Murther : For the Life is taken away indirectly as well as directly : And sometimes it would be less evil to kill a Person at one Stroke , than to kill him by degrees ; and the Sin also would sometimes be less , by a Stroke given in a sudden Passion , than when it lasts for so long a time ; and these Sins are often repeated . Nevertheless none do perceive these kinds of Sins to be such as they are ; but the most spiritual fall into them thro' Negligence , and very often without desiring to know them : And thus while they do not repent of them , they cannot obtain Pardon no more than of the other Sins against the Holy Ghost , because they are committed secretly , and without Repentance ; which draws on a Despair of Salvation , which is also one of those Sins . This Despair of Salvation is ordinarily excited by the Devil at the End of their Life . When he he has train'd up Souls in the other Sins against the Holy Ghost he discovers them to them at Death to make them fall into Despair of their Salvation : For then their Eyes being open'd to consider the great Number of Sins which they have committed against the Holy Ghost , all the Days of their Life , of which they have never repented , and how often they have receiv'd the Sacraments in this evil State : This makes them fall into a Despair of being saved , because the Soul is disordered , and cannot perceive the Means of its Salvation : Yea , tho' they should not distinctly perceive all those Sins , they are notwithstanding in such Confusion and Perplexity that they durst not hope for Salvation , and they would be ashamed to declare their Misery to Men , who still held them for good Men. Hence it is that these Souls die without Repentance , which is the Consummation of all their Evils : For by the straight Righteousness of God no Sins will ever be pardoned without Repentance ; and they , not embracing this , die miserably , tho' they have lived in a seeming Holiness , they go notwithstanding to receive their Portion with Devils ; even tho' they had but one of these Sins against the Holy Ghost , they shall never be saved . I said to her ; That I began to doubt of the Salvation of all Men , since they who are called Saints do so commonly perish : That these Sins against the Holy Ghost were so much to be dreaded , and nevertheless so few are afraid of them ; that God's Judgment of things is quite different from that of Men. She said ; Yes , truly Sir , God's Judgment is quite another thing than Man's : l For most frequently what they esteem Good is in God's fight very bad . This is since they left his Righteousness and lean'd to their own . They are now uncapable of making a right Judgment ; because their own Righteousness is blind , and founded only on their own Imaginations , and not at all on the Truth , which could never deceive them : For it is unchangeable , and without Dissimulation ; but the Truth and Righteousness of Men is lying and deceitful , and he who trusts in it , must of Necessity perish ; because it flatters us to our Perdition . If we had continued in the Righteousness of God , our Judgment would have been conformable to his : But since we are fallen into Unrighteousness , we judge unrighteously , both in respect of God and of our selves : For we judge falsely of God on all Occasions , attributing very often to him the Blame of our Damnation , and of all the other Evils which befall us : Tho' notwithstanding no Evil can come from God , he being the Fountain of all Good , to which all Evils are opposite : We may also judge amiss as to our selves , believing often our Salvation to be sure , when it is in great Hazard as you may see by the Deduction of the Sins against the Holy Ghost , of which I have so particularly spoken to you , to let you see , Sir , how the most Pious are deceived , since they strayed from the Righteousness and the Truth of God , they are full of frivolous Devotions , which blind their Understanding , that they know not real Truth , nor solid Vertue , but amusing themselves with the Discourses of Men , and seeming Vertues , they live and die in a Presumption of their Salvation , without good Works , and thus they perish for ever . The Ninth Conference . That no body can be saved , but he who professes the Goodness , Righteousness and Truth of God. The World is at present without them , but it shall be renewed . The Danger that Men are in . Secret Evil ought to be discovered . I Said to her ; That many would be deceived at Death ; because no body is endued with that Goodness , Righteousness and Truth of God ; and if there can be no Salvation without these no body will be saved , or very few . She said ; No , Sir , no body can be saved if he do not possess a the RIGHTEOVSNESS , the GOODNESS and the TRVTH of God. Therefore Jesus Christ says , b . Be ye perfect as your heavenly Father is perfect . He does not mean that we should be perfect as God , in his Power or his Essence ; but in proportion to our being in his Righteousness , his Goodness and Truth . The Righteousness of God makes us do all things justly , as well in Regard of our Enemies , as of our Friends and our selves : so that we must always , at all times , and on all Occasions , be righteous both in Word and Deed. In this consists the Righteosness of God : For if we are righteous only according to our own Inclinations , we have nothing but a Humane Righteousness , which ends with us , and cannot save us Consider , Sir , the Righteousness of the Pharisee c , you 'll see that he fasted twice a Week , paid Tithes of all that he possess'd , and did other good things in the Judgment of Men ; and notwithstanding he is rejected by God , and not justified ; which makes it appear to us sufficiently , that to be saved , we must have another Righteousness than our own ; that it must be conformable to the Righteousness of God , or else it will not avail us for Eternity ; because it is said elsewhere , d If your Righteousness exceed not that of the Pharisees , you shall not enter into the Kingdom of Heaven . Nevertheless there are very few who attain to the Righteousness of the Pharisee , and yet every one believes he shall be saved , tho' he has neither Divine nor Humane Righteousness . Must there not be many deceived at Death ? For to have the Goodness of God also , a Man must do Good to all ▪ e without respect of Persons , and he must not do Evil f : For he who is evil in something ceases to be good , and to partake of the Goodness of God , who does always good , and never does evil . And to have the Truth of God , a Man must be true in all things ; which Men are very far from : For they lye in all things , to God , to themselves , and to their Neighbour . They lye to God , in saying that they love him , and are resigned to him , while there is not so much as one Person in the World that is resigned to the Will g of God. Every one will needs depend on himself , and follow his own Will , or that of some other Pe●so● he has chosen for these Ends and is not satisfied with the Will of God , except in so far as it is conformable to his Inclinations . We lye also to our selves , persuading our selves that we are Christians , tho' we do not in any of our Actions follow the Instructions of Jesus Christ : We make our selves believe that we are just and vertuous , that we would not offend God in any thing , while we do it every Moment , having nothing in the sight of God but an imaginary and hypocritical Righteousness and Perfection . We lye also in respect of our Neighbour , who looking upon our outward Works of Devotion , or Habits , or Words , thinks that we are such before God as we appear ▪ but it is not so . In fine , we are as far remov'd from the Truth of God , as Hell is from Heaven ; and also from his Righteousness and Goodness ; and yet we think to be saved ! What a great Presumption is this of Salvation , without good Works , which will never be forgiven , neither in this World , nor in the other : For we will never repent , because of unknown Blindness ! For he who shou'd know it , wou'd endeavour to find out a Remedy or Cure ; and would say as the blind Man in the Gospel h Lord , that I may see ! But as long as we believe that we see clearly , we take no care to search for Remedies to an evil that we will not know which causes the Damnation of all Men in the World , because none are free of this horrible Darkness . These last Words made me tremble , being joyned to those she had said before ; that there was not so much as one Man in the World who was resigned to God. I asked her how it was possible that God should create all Men to be damn'd ? She said ; Sir , God hath created no body to be damn'd ; i but all Men for Salvation : For God can damn no body . It must needs still be that Man damns himself of his own Free-Will ; otherwise God shou'd do an evil thing , which he cannot do , but does all good . This being so , Sir , you must ask Men , each one in particular , how is it possible that they damn themselves ? But you must not ask God , how is it possible that each one is damn'd ? For he wou'd answer , it is k because they 'll be so of their own Free-Will ; which shall never be taken from them . Every one damn us himself , for his own particular , and all these particular Damnations being put together , make this general Damnation , which God cannot hinder : l For he cannot save so much as one Soul without the Consent of the Free-Will which he has once given it ; letting each one enjoy this Free-Will without any Constraint ; all Men in particular are free to damn themselves , as they do ; because they will not resign themselves to the Will of God , which Resignation wou'd assuredly save them , rendring them happy both in this World , and the other . But since we will not continue in a Dependence on God , but will follow and depend on our own Wills , we render our selves miserable , both in this World , and to all Eternity . The Sins of our first Parents ought to have made us wise : For by forsaking this Dependence , they brought on themselves all sorts of Miseries ; and we not satisfied to groan yet under these by participation , do daily encrease them by our own proper Resolution , that we will not be rul'd and govern'd by the same God , who demands of us the same Dependence which he demanded of those our first Parents ; which we do constantly deny him , and will needs depend on our own Will , and follow it as much as we can , without informing our selves of the Will of God. Now every one doing this as to his own particular , is it a Wonder that all in general perish since none in particular will resign himself to the Will of God , without which no body shall be saved ? I ask'd , If God could have created so beautiful a World , with all that is within it , only for Men , who will damn themselves since all in general will needs depend on their own Wills , and that no Person in the World is resigned to the Will of God. She said ; God has not created this beautiful World , Sir , for these Men who shall be reprobated , but for the Elect only ; and those who of their free Choice and Free-Will shall depend entirely on God , and be ruled and governed wholly at his Pleasure , renouncing altogether their own Will and Desires m These shall enjoy to all Eternity this beautiful World , with all that is within it , in all Perfection , as I have already told you , Sir , the World shall last always , and none of the Works of God shall ever perish ; neither Men , nor Beasts , nor any other Creatures ; but each of them in their kind , shall remain for ever for the Honour of God and the Delight of Men who shall live after the Extermination of all Evil. But if the Men who live now , will not resign themselves to the Will of God , but follow that of the Devil or their own : These shall not possess the World , but shall only sojourn in it for a little time , and they shall go out of it without carrying any thing away but the Sins with which they have loaded themselves during so short a Voyage : But all that is beautiful and good in the World , shall remain for the Elect n , who shall enjoy it to all Eternity . For if this were not , we shou'd have indeed a mean God , who had created the Sun , the Moon , the Stars , all the Elements , so many different Creatures as there are in the World , and all this only for the Devil , and for Men who will damn themselves , as they do at present . It wou'd follow that God shou'd have little Power to be thus frustrated of his Pretensions , in having created so many excellent things , if they shou'd serve only for the Use of the Reprobate , and the Devil shou'd carry away all the Fruits of the six Days Labours which he did in creating this beautiful World , if all this shou'd be for the Devil and his Adherents ! No , no , Sir , this cannot go so . God must have his time to reign over all his Creatures , that they may adore and know him the only true God , and that the Number of his Elect may be multiplied , as much as he has destin'd them ; that these never dying , may bless him to all Eternity . This is the Kingdom of Jesus Christ which I wait for , Sir , with Chearfulness . Nothing can afflict me in this Hope . It is a joyful Life to think on it , what Joy must it be to possess it ? I said to her ; That these Words did ravish me with Pleasure ; but that I had also in Exchange the Grief to believe , that all Men now are in a State of Damnation , for fear lest I also be of the Number . She replied ; You may indeed rejoice , Sir , 'T is the greatest Ground of Joy that we can ever have . 'T is the Master-piece of all the Works of God , and o the Accomplishment of all things . For this the World is created , for this Man is created , and for this God is become Man. The Coming of Jesus Christ in Sufferings , was for Sinners ; but his glorious Coming will be for the Righteous . Therefore he says , being in the World , p I am not come to save the Righteous , but to bring Sinners to Repentance . God from all Eternity design'd to become Man , to the end he might not only make Man like to him , but that God also might be like to Man , that he might take his perfect and compleat Delight with him . 'T is good to consider this , Sir , that God is not become Man , only on design to suffer and to die : For this would have been a sad Subject ; and the ancient Patriarchs wou'd have had little Ground to have prayed and desired so earnestly that God should become Man to see him hardly used , suffering Reproaches , Scourges , and so cruel a Death . The Love they bare to God wou'd rather have made them desire to remain in their Captivity , than to be delivered from it at so dear a Price as the Sufferings and the Death of God-Man . All those Wishes and Aspirations which all the Fathers and Prophets of the ancient Law made , cou'd not be for this Coming in Sufferings ; but rather that glorious Coming , wherein Jesus Christ q being lifted up , will draw all Men unto him ; which his Death on the Cross has not done , because very few followed him then , and no body follows him at present . This is very far from drawing all to him , seeing so few have been drawn from the Beginning of the World even till now . Must there not a Time come wherein that he may fulfil his Word , he will draw all in general to him ? Must he not also to make the same Accomplishment r take away the Sins of the World ? For his Death , instead of taking away the Sins of the World , has rather brought on more ; because they have encreas'd and multiply'd since . Can God fail in his Promise ? Must there not come a time when he will take away all the Sins of the World ? If this were not , God shou'd not be faithful in his Promises ; which cannot be true : For s Heaven and Earth shall pass away , but his Promises shall not pass away . There is not a Syllable of them which shall not have its entire Accomplishment in an altogether perfect Sence . They wou'd sometimes make us believe that all this shall be fulfilled in Paradise ; and they tell us that nothing defiled can enter there : How then shall there be Sins there to be taken away ? And if all the Blessed are united to him , there will be no more need of drawing them . I said to her ; That I was so convinced , as to believe that we must look for a new World and a new Earth , and that I knew well enough that nothing of the holy Scripture shall have its Accomplishment in this World ; but that I was not freed from the Trouble of believing that all Men now were in a State of Damnation , of which Number I was one , tho' nevertheless I desired to be saved , whatever it cost . She said ; Sir , to discover Truths , you must always take things in their Source . Consider , I pray you , that the Coming of Jesus Christ in Sufferings , was for no other Grounds but to make known to Men their Sins . in which they liv'd so blindly that the most Part knew not what they did , but followed one another insensibly in the Way of Perdition , as they do yet at present , God of his great Mercy wou'd have become Man before his Coming in Glory , that he might bring Light to Sinners , whereby they might know their Sins , and to teach them in particular what they ought to do and avoid , to the end they may observe the Law of God , which he came not to change nor abolish , no more than to give a new one ; but only to teach the Means by which Men shou'd easily attain to the observing of this Law of God , which was given from the Beginning of the World , and will never be changed : For God will never demand any other thing of Men but the Dependence , which they ought always to acknowledge , they have on their God , who has created them and given them all things . In the Practice of this Dependence is contain'd all the Law and the Prophets , and the Doctrine of Jesus Christ . They can have no other thing in Substance : But Men being fallen from the observing of this first Law , have need from time to time of divers Means to raise them again from their Fall. For these ends Jesus Christ is come into the World timously , and ere it perish , before his limited time ; that taking Humane Flesh , he might teach Men palpably , according to their Senses , to the end they might not be any more ignorant of any thing , but might get out of Darkness to discover their Sins , and see clearly the Way they ought to take , to come to Salvation . And that those Means which Jesus Christ came to teach them , might not seem too grievous and difficult to them , he wou'd needs pave the Way himself , and put them in practice all the time he was on Earth , to the end Men might afterwards follow his Steps t , and imitate his Example . By this Foundation , Sir , you can easily discover whether all Men be in the Way of Salvation or Damnation . Lay this down first , that u no body shall be saved but he who keeps the Law of God. Secondly , that Men thro' their Frailty , cannot observe this Law but by such Means as Jesus Christ has taught them x ; because they imagine that they live in a Dependence upon God , when they do but depend on their own Wills. To make this known , Jesus Christ teaches them , that to be his , y they must deny themselves . Not that this Law of denying ones self , was ordain'd in these precise Words in the Beginning of the World , but it was tacitly contain'd in the Law of LOVING ONE GOD ONLY ; because we cannot love him only , when we love our selves ; and whereas Men did not understand well the Contents of this Law , Jesus Christ is come to explain it to us so particularly by all the Precepts of his Gospel , that no body can be ignorant any longer , how he ought to keep the Law of God , and consequently , work out his Salvation ; because this Gospel Law does precisely mark out to us all that we ought to do and to avoid : So that we must not look any longer from any , neither from God nor Men , for other Instructions in order to our Salvation ; because Jesus Christ has omitted nothing , nor said any thing that is superfluous , but shewn us all things necessary for obtaining eternal Life . Now consider , Sir , if you know any living this Day in the World who have entirely resign'd their Wills to that of God , and who love no other thing but him . If you do not know any , be firmly persuaded , that none within your Knowledge , is in a State of Salvation . And fearing lest you be deceived by this general Persuasion , as many are , who persuade themselves that they are resign'd to God , and love none but him ; remark particularly if they observe the Gospel Law : For we cannot observe the one without practising the other : For he who has entirely resign'd his Will to that of God , z lives no longer to himself , but God lives in him , and works there all that Jesus Christ has taught ; seeing the same Spirit lives in one resign'd to God , which lived in the Body of Jesus Christ . There can never be any difference here , being in both the same unchangeable God. I said to her ; That this being supposed , I had good Ground to fear , that all the World was in a State of Damnation , and I likewise , but that I would get out of this Darkness and receive the Light that God should give me , that I might follow him . She said ; Sir , you 'll be happy in doing it : For otherwise it is to be feared , you may perish with others ; because all the World goes on blindly to Perdition ; but the Light a is now arisen in Darkness . Do not reject it , b to love your Darkness rather than the Light ; but rather c walk according to it while the Day doth last , that is to say , our short Life , which is nothing but a Day in Comparison with Eternity : The Night of this Day , is our Death , after which there is nothing more to do : In whatsoever d State we die , we shall abide in it . Therefore we ought not to let the Occasion slip that is now offered us . Let not your felf be gained by Flatteries , nor by false Persuasions . Seek always the Truth : For they who flatter us , e ruine us . Look on all those as Flatterers , who speak to you according to their sensual Inclinations , and hold those for Deceivers who persuade you that you are a good Christian , and that you will be saved after the Way that you live at present : For there are no true Christians but those who follow and imitate the Life and Doctrine of Jesus Christ ; and there is no Salvation to be hop'd for , but in keeping the Law of God. You must take up with these two Things , Sir , if you wou'd attain to Salvation , the Law of God and the Doctrine of Jesus . The Holy Spirit , which is now come into the World , brings no new Law , nor new Explications of it ; because Jesus Christ has sufficiently explained it : He comes only to make the Law appear f and the Sins that are opposite to it , to the end that we may embrace the one and reject the other . You have wondred sometimes that I told you so many evil Things of the Church and of spiritual Persons : Believe me , this was not but by the Light of the Holy Spirit , that you might avoid the Evil in order to the doing well , since you cannot love the one without hating the other : Truth must always discern the one from the other , or otherwise you will be easily deceived , as all the World at present is , who take Vice for Vertue , and apparent for true good . Therefore receive the true Light , that you may judge uprightly , and not according to the Appearance of Things : For the Devil is so covered with Virtue , and cloathed with Hypocrisie , that he deceives even those of the best Dispositions . There are frequently so many false Goods in the World , that we do not distinguish them from the true : And that we may not come to discover them , he puts some Scruples in the Minds of good Men , that they may not believe the Truth of the Evil , and makes his Adherents teach , that 't is a Sin of Detraction to discover the Faults of Priests , and of those who make a Profession of Vertue , that their Sins remaining secret , they may deceive the more , and may commit them more honourably ; and they say , that a Man should take his own Garments to cover the sins of the Priests . That you may see that this Doctrine comes from the Devil , you need but mark what Jesus Christ did in such Encounters ; whether he covered with his Garments the Sins of the Popes , Bishops and Priests who were in his time . We will find g that he declared them openly before all the World , calling them Hypocrites , Generation of Vipers , wicked Sepulchres , and so many other Names , to the end he might declare to People their Wickedness , that they might beware of them : For he says , h beware of the Leaven of the Pharisees , and i of those who come to you in Sheeps Cloathing , and inwardly are ravening Wolves . All this , with many other Evils , Jesus Christ spoke of the Priests of his time ; and now they teach that we must honour them and speak well of them , tho' they live ill ! Does not this Doctrine oppose that of Jesus Christ ? and therefore it is Antichristian Nevertheless , you , Sir , with so many others , think you commit a Sin to hear the Truth of Evil. 'T is by this false Piety , that the Devil takes his Advantage : For their Evils being conceal'd , they commit them more than if they were discovered ; because Shame and Humane Respect wou'd with-hold them from Sin ; and also the Good and Pious wou'd not be so easily deceived , as they are by the good Opinion of Evil , which often draws in the Good by Ignorance , who are persuaded that they who have the Reputation of being good , wou'd not do Evil. How many thousand have been deceived after this manner ! Take heed that you never be one of these ; but stay yourself on the living Rock , which is Jesus Christ . He cannot deceive nor fail . Take up with his Instructions , Sir , and follow them . You 'll be sure of your Salvation , which otherwise I cannot promise you . Whatever Men say , they are not our Saviours : For it is written , k Wo to the Man that put his Confidence in Man. He is truly miserable who grounds his Salvation on the Words and Sentiments of Men , who can give us nothing but vain Hopes , founded on their Imaginations . It is not enough to trust to these weak Stays ; we must take another Aim , and direct our Selves towards that Morning Star which appears to our Eyes , that we may follow it till we have found this Holy Spirit who must teach us all things . The Tenth Conference . That the Time is come that Man shall receive the Holy Spirit in Fulness , and what hinders them to receive him . I Ask'd her ; How I might find the Holy Spirit ? For I could not meet with an Assembly of Apostles , nor pray with them Forty Days , that I might receive him . She said ; Sir , you shall receive the Holy Spirit without being in the Company of the Apostles : For even they did not receive him in Fulness , a but in part only , and the Promise that Jesus Christ made to send us b the Holy Ghost ; who shall teach us all things , had not its full Accomplishment : For there were many things which the Apostles knew not ; and there were also several Faults committed by them after having receiv'd the Holy Spirit . It is in these last times that the Holy Spirit comes , who shall teach us all things . If your Soul were wholy resign'd to the Will of God , it wou'd be prepared to receive the Holy Spirit in Fulness : For his time is now come . Do you not even now feel some Rays of his Light by so many different things which I have told you in our so frequent Conversation ; Do you not see that many of these things have not been known nor discovered in former times ? Can you doubt that there is at present a Treasure hid in the Earth , which begins to be discovered ? From whence otherwise shou'd these precious Stones of the Kingdom of Jesus Christ , come , the so fragrant Roses of true Vertue , and so many new Notices which appear in our Eyes as Buds of Paradise ? Wou'd you have a Holy Spirit visible and carnal ? Men since the Apostles Days have more Understanding of spiritual things . Therefore God has multiplied their Knowledge and refin'd their Understandings , that they may conceive the Light of the Holy Spirit by lively Reasons and solid Truths ; not by material Forms and Figures , which were given only for outward Signs , capable of being seen by the Eyes of Flesh , which did not yet perceive those things of the Spirit : For the Holy Spirit not a Dove , nor Wind , nor Tongues of Fire ; but an intelligible Spirit who makes us know God and our selves , and brings always along with him e his twelve Fruits , and his f seven Gifts , all which are spiritual , and cannot be seen no more than their Author , but by their Operations . This is the Holy Spirit which you ought to desire , Sir , and not a visible and material one . Resign your self to God , and you shall certainly receive him : For his Time is come . He is born upon the Earth in Spirit , as he was born in Flesh in the Stable of Bethlehem . I said to her ; There were yet many Souls in the World as well as I , who earnestly desired to receive the Holy Spirit . She said ; Sir , every one will say that he wou'd receive him , but I know no body yet who wou'd effectually resign his Will to God's and let himself be ruled and governed by him . We still wish for this and that according to our Bent and Inclinations . We are sorry for Adversities . We do not willingly suffer Tribulations and Crosses . We complain of Wrong and Affronts done us . We desire to be honour'd , serv'd , and lov'd , and to have our Ease . In one Word , all our Life is a constant Tract of Self-love ; and yet we say we are resign'd to God ; and if this were true , we wou'd have no longer self-will , but that of God wou'd be our Rule and our Contentment , as well in Troubles , Adversities and Derelictions , as in all sort of Prosperity and Abundance : For regarding nothing but the Will of God , we wou'd receive all things with Joy : But as long as the one 's too sweet , and the other too salt to our Taste , it 's a sign we yet live to our selves and are not resign'd to God , nor ready to follow his Will , and so are not dispos'd to receive the Holy Spirit , because our self-will hinders him : For he cannot operate in a Soul which is not disengag'd from its own Will , which still opposes the Gifts and Fruits of the Holy Spirit , and directly hinders his Operations . It 's thus that I say I know no body , yet who 'll be resign'd to the Will of God , except in Words but not in Deed. Indeed we wou'd do God's Will as long as 't is conformable to ours ; but as soon as it opposes that , there 's no more Submission . We give God our Will as long as all goes right according to our Desires and Wishes ; but as soon as the contrary falls out , we take back this given Will to dispose of it our selves : and thus we continue always full of self-love , and yet we wou'd receive forsooth , the Holy Spirit to joyn him with our Filth and Imperfections to make a very unsutable Marriage , as that wou'd be of God with Sin g which are two incompatible things , as Heat and Cold , which can never dwell together . Yea , truly tho' there were nothing but the Sin of self-love , it is a mortal Wound , against the Commandment of loving one God alone . The Eleventh Conference . How Man must resign himself to God. I Said to her ; That I would very willingly resign my self to God , and yield myself to be entirely governed by him , and to follow all that I shall know to be his Will. She said ; Sir , this Resignation has some Exception yet , and is not wholly disengag'd : For if you wait till an Angel from Heaven come to make known to you what the Will of God is , you 'll no ways be resign'd to him ; but you must take a all that befalls you for his Will , great or small things , all comes from him , without excepting any thing : For if you are resign'd to him , you 'll have no longer Desires of your own , and will no longer seek any thing : Therefore all that shall befal you , shall come by his Order ; when you take it from his Hand , you can never fail , even tho' it were the Devil himself b or some wicked Creature did it : he 'll never permit them to hurt you c but in so far as it shall be his Will. 'T is true , a wicked Man has his Liberty , to do what Evil he pleases ; but God has Power also to preserve us that their Evils do not touch us : Or if he permit them to touch us , gives us Strength to d suffer them , and that with Joy ; and so they can't wound us : For all worldly Good and Evil are for the most part but imaginary things ; and when our Mind is brought to take Afflictions joyfully , they seem to us Contentments , and no longer Afflictions . This depends so strongly upon our Imagination , that our Happiness and Misery seems to depend upon it . If we imagine that Riches are a Burden , Poverty will be a Repose to us . And thus it is of every other thing . Take confidently all that shall befal you for the Will of God ; for otherwise that wou'd be but like a forc'd Resignation which wou'd require to know precisely on every Occasion , if this were the Will of God or not . This Study or Application of Mind , is an Hindrance to a perfect Resignation . I said to her ; That I would take all from God's Hand ; and that I had often told her , that I yield my Will to him . She said ; 'T is true , Sir , you have often said it ; but I doubt you have notdone it ; because I observe often yet Oppositions in your Will. He that has gain'd a Place , does not fight against it any longer . Far better be a Conquerour than a Combatant . If your Will were given up to God , as you think , you wou'd not have it any longer : For a thing given ▪ does not any longer belong to us . How cou'd your Will make Opposition then , if it truly belong'd to God ? You cou'd not feel any Combats of that which you had not any longer : For if I had not a Hand , I could not suffer any Evil in it . We often say and think some Things that are not true . Reflect but a little seriously , Sir , upon all your Actions , and see if you 'll not find that they are done by your own Will ; Yea , even your own pious Exercises . Consider a little if it wou'd not be a trouble to you to change or leave them by reason of some Accident which God shou'd permit to befal you . This is a Sign that they proceed from your own Will : For if they did proceed from the Will of God the abstaining from them wou'd be as agreeable to you as the doing of them : For there is little on Earth , the Want of which does not give as much Honour to God as the Enjoyment of it ; and a Will resign'd to God , does no longer feel Self-contradiction : So that if such a Soul were depriv'd of all sort of Spiritual and Christian Exercises by some Accident of War , Sickness or other Inconveniencies , which might happen , 't wou'd not so much as regret that it cou'd not perform them ; because God's Will wou'd be more dear to it than all the Contentment it might receive in the Performance of all its pious Duties : Yea , it wou'd think it self in a more happy State ; because the Practices of Vertue brings along with them some Self-satisfactions and Pleasures , which lessens their Merits : For having receiv'd a Recompence in this World , we ought not to look for it in the other . Thus , Sir , you may see and observe , if it be true that you are resign'd to God , not only in Spiritual things , but in all temporal Affairs . I believe you will not find one that is delivered from Self-Love or natural Inclinations . I ask'd her ; How I could perfectly make this entire Resignation to God without ever revoking it ? She said ; Sir , resign your self to God in such a manner as that you no longer follow your own Will in any thing : For e He who is faithful in a few things , will be set over great things . Every Moment , and on all Occasions , you may make a Sacrifice of your own Will : For it acts always . It will see , hear , walk , and do many other things that are not needful , and always for the Glory of God. In all this , you must deny it the Satisfaction of executing these sort of Wills , which are unprofitable , and robb us of our time , that is so dear and precious : And if we must render f an Account of every idle Word , much more of idle Actions : And it shou'd never be said that g these are but small things : For God takes notice of small things , since he says , that ( h ) the Hairs of our Head are numbered , and that the Leaf of a Tree shall not fall without his Permission . It is because God has given us this limited Time to do Penitence in , that he will exact an Account of it from us , even to a Moment , that it may appear wherein we employ it ; and if we employ it in unprofitable Actions , according to our own Will , we are certainly to blame ; because we do not accomplish the Penitence enjoyn'd us , and we apply the time allotted for it , in idle and unprofitable Actions . We ought , Sir , on this Occasion , to deny our Will by way of Penitence , and to remember that we have given it to God , and that we our selves ought not any longer to dispose of it ; and by combating it thus , we shall certainly overcome it : For our Will is like a Horse , which the Bridle turns whither we would lead him . If we yield it up to the good Will of God , we must constrain it to follow him in small things as well as great , or otherwise it will endeavour to escape in Perils and Dangers , and from unprofitable things will fall into evil things . The best Curb is to put the Reins into God's Hands , that he may guide as it shall seem good to him , and never take them back again ; because we our selves have not enough of Wisdom and Force to govern it : But he alone must guide it to it s blessed End. I ask'd her , How I might accomplish my Penitence , and how I might put in practice this Resignation to God ? She said ; Sir , we must chuse no other Penance but that which God gives us . When we endure the Cold , and Heat , the Hunger , Thirst , Weariness , Infirmities , and Diseases , that it pleases God to send us , we must suffer them in the Spirit of Penitence ; because all wou'd not come upon us if it were not for Penance for Sin : For before it nothing troubled us . All our Miseries and Corruptions come by Sin , even the Vermine of our Body , the Lice , and all the other Beasts engendered by Corruption , are produc'd by Sin ; and therefore we must suffer them willingly , since this is the Penance which God has in Justice permitted to befal us instead of the Punishments due to our Sins . We ought not to invent Penances according to our Fancy , since God has enjoyn'd those which he thinks fit , that is , to gain our Bread with the Sweat of our Face i : so that all our Travels , Pains , and Labours , both of Body and Mind , are all fatisfactory Penances enjoyn'd us by God himself : But the Penances chosen after our Fancy , are often invented by the Devil , who wou'd thereby drive us headlong , or at least excite us to vain Glory ; because ordinarily those who fast or wear Sackcloth , are chagrin and presumptuous , believing themselves to be better than others , and that God is oblig'd to them for their good Works , as the Pharisee k who thanked God for his Righteousness . All this proceeds from Self-love : But true Penitence consists in taking patiently whatsoever God permits to befal us , either to our Body , Estate or Mind , and willingly to suffer it in the Spirit of Penitence , to satisfie for our Sins . This is the true Practice of the RESIGNATION of our Will to God : For every Moment there falls out Occasions of Suffering and Submission ; so that we need not seek for them . It is only necessary that we practise this Resignation of our Will to God for accomplishing the saving Penitence which he has enjoyn'd us , and for the Exercise of all sort of Vertues : For as soon as God shall be Master of our Will , he 'll lead it to all good : so that we shall do no longer Evil , even in temporal things : For God will govern all with his Spirit of Righteousness , Goodness and Truth , which can never fail in any thing . Righteousness doing good to all and evil to none . Truth giving Light to discern all things and so to bring all to a good End. If you resolve , Sir , truly to resign your self to God , you shall enjoy all this Happiness ; but as long as you act by your own Will , you 'll spoil all , and shall not be saved . I said to her ; That this Way was so streight , that one would be afraid to pass through it ; and that it would make one afraid that he could not be saved . She said ; This Way is only a little streight at the Beginning ; but as soon as one has forc'd himself to depart from his own Will , 't is then so large , free and pleasant , that there can he nothing more agreeable : For the Soul which has resign'd its Will to God , lives l like a Child , without Care : and tho' Heaven and Earth shou'd be overturned , she is still in Repose , and without Fear , knowing well that God who governs her , is able to preserve her through all : She seeks no longer after any thing , knowing well that her God will still provide for her ; m She has no more Desire after any thing ; for she finds in God a Satiety and perfect Satisfaction : She places her Hope no longer in any thing but the Promises of God. In short , Sir , this is a Life wholly delightful and pleasant , full of solid Contentment ▪ which is not founded upon the Levity of Chances , or Changes of Men , but upon a permanent Stability : Whereas on the contrary , the Life of one who is governed after his own Will is very miserable , and he walks continually upon the Briars and Thorns with which it is sown : So that a Soul subject to to its own Passions furnish him with a kind of Martyrdom . How many Vexations and Cares are there to satisfie this Self-will which often is unsatiable ? The more 't is satisfied , the less 't is contented . How often does our Self-will throw us into irreparable Mischiefs ? It 's ignorant , inconstant , insolent , hasty and enclin'd to all sort of Evil ; so that he who follows it , is oblig'd to lead a miserable Life and to end it in an unhappy Death . It seems , Sir , you are , afraid yet of resigning your self to God , as if this Resignatination were a streight Way , and troublesome Life ! when you see by so many Truths , that 't is so sweet and agreeable : and on the contrary , that which seems so pleasant to you , is so painful and dangerous . All the Difficulty that you 'll find to make this Resignation , is no other thing but a Shadow which appears something , and in Effect is nothing As soon as you shall turn away your Eyes from your self , to look towards God , this Shadow of Apprehension will vanish , and you shall see it no more . I said to her ; That I was not so much afraid of resigning my self to God : For I wou'd willingly do it , but that in several Recounters she had given me Occasion to doubt of my Salvation . She said ; Sir , do you love flattering Discourses more than the Truth ? If it be so , you may retire from me : For I am settled in the Truth , and I have no desire to depart from it . I can make no Reflection whether it pleases or displeases my Hearers ; but I am resolved still to observe it , tho' it wou'd cost me my Life : For he who forsakes the Truth , forsakes God , which I will never do . I love rather to lose the Favour of all the Men of the World , than to omit the Truth when I am oblig'd to speak it : But setting aside this Obligation , I can very well hold my Peace ; because Jesus Christ has said , that Pearls should not be cast before Swine . If the Truths that I have told you beget Scruple in you , 't is a sign that you are not resolved to be sav'd : For otherwise you wou'd greatly rejoyce to understand the Truth . Those who are called n Swine in the Gospel , are Men who make a Dunghil of the Roses of true Vertue , or of the Pearls of the Kingdom of Jesus Christ . Those hidden Secrets are precious Stones ; and he makes a Dunghil of them who says that they are imaginary or contriv'd things , or Heresies . All these Sentiments make a Dunghil of the Pearls which are presented to them , and according to the Counsel of Jesus Christ , they ought not to be told to such , but to those who value them as they merit . And when yor tell me that I give you occasion to doubt of your Salvation , by speaking of true and solid Vertue ; it seems you wou'd also make a Dunghil of its Roses . I have told you the Truth , That no body shall be saved but he who of his free Resolution , resigns his Will to God's , and denys his own . You need not therefore doubt of your Salvation , if so be you will do this , Sir ; but if you will not , doubt confidently of your Salvation : For you shall never obtain it . This Doubting is good if thereby you take a Resolution to search for the means of your Conversion : For o the Fear of God is the Beginning of true Wisdom . If you be not in Fear as to your Salvation , you will presume of it , and therefore will be sure of your Damnation : Because he who presumes to have it , uses no Endeavours to obtain it , but dies in a Sin against the Holy Ghost . Therefore it is a great Advantage that I have made you doubt of your Salvation , since this Doubt will certainly lead you to Salvation . I said to her ; That I desired indeed to have the Fear of God , and of my Salvation ; but that I saw my self so far from this perfect Resignation , that it seem'd to me I could never attain to it . She said ; Sir , that is nothing but a panick Fear ; because there is no Ground to fear what we wou'd willingly do . If you have been resolved in it for so long a time past , suffer not the Devil to tempt you now : For there is no more Difficulty at present than the first Day you had the Will to do it . Be not carried away by imaginary things which are nothing but Amusements . Fix on the Reality of the thing . You perceive clearly that you have a Free. Will and Choice and that by this you act in all things . It is by it you go from one Place to another : It is it that desires to see and hear : It makes you covet or pretend to Wealth , Places , or Honours : It is it also that desires Pleasures and Prosperities : It is it likewise that wou'd rule over others , and cannot suffer from any : It is it that desires its Ease and Repose with many other things for our Advantage : It is always our selfwill , that Works in us without ceasing . This being discovered , there is nothing more to be done , but to interdict and forbid it these Operations , to the end it may let God work p alone in us what it shall please him ; and then there will be nothing more to fear : For when we shall attain to this so much desired Resignation , there is nothing more to be feared : For God who will rule us , will give us all things . Does this seem difficult to you , Sir , that you doubt you cannot attain to it ? There is nothing to do here , but to cease : For God does then all in us . There is nothing necessary but to rest : For this Resignation consists not in Actions , but in Omissions . The Practice of it is so sweet that there 's nothing more desirable . All consists in taking care not to let our own Will act : And so often as we perceive that it is enclin'd to any thing to Bridle it , and to say to it , Cease ; for God only ought to move thee . Is not this a sweet Exercise , upon which notwithstanding our Salvation depends ? For if it depended upon wearing Sackcloth , taking Discipline to our selves , Fasting , Watching , or other troublesome things , we wou'd have ground to say and to fear that we cou'd not attain to it : but when we must only resign our Will to God , no body can excuse himself , without Hazard of perishing . The Twelfth Conference . Of discerning the Motions of God from those of Nature , wich must be done by Righteousness , Goodness and Truth , which are three divine Qualities , according to which , all our Motions and all our Actions ought be regulated with great Care. I Ask'd her , how I might know when my own Will acted , that I might make it cease ? She said ; Sir , as often as it is led to any thing that is evil , or very unprofitable , it is certainly always our self-will : Because God cannot encline it to such things : And when we seek our Honour , Pleasure or Profit , this also proceeds from our self-will : For God will never give any such Desires . Indeed he permits them sometimes to befal us ; but he will never make us seek or desire them . Therefore if we have a serious Application of Spirit , we will remark presently if it be God or our self-will that acts in us : For God can never move it but to good , or necessary things ; and will never make our Will act but what shall be for his Glory , or for the saving Good of our Neighbour . Nothing else can come from God , but from our self-will , which is wholly deprav'd , and ought never to do any thing for it self ; for it spoils all . It were better to make it cease without any more ado than to let it act alone and without God : Because we presume often that we have done many good Works , which a will be found to be evil and condemned by God : because our selfwill was corrupted from the Beginning of the World in Adam , and is yet more corrupted by our own actual Sins : so that it is not capable of moving it self but to Evil , and not at all to Good. This may be very easily observed : For we feel always in our selves some Inclination to do Evil : And if it were not restrain'd or bridled by Reason or Vertue , we wou'd do nothing without Sin , or which did not ●avour of its Corruption : For if we speak , it will be still with an Inclination to augment what is for our Liking or Advantage , or to excuse our Faults : so that naturally , we wou'd never abide in the streight Truth : And if we converse or do Business with our Neighbour , it will be still with a Spirit of Covetousness , either of Wealth , Honour or Pleasure : so that all our own Bents and Inclinations are carried always to Evil , unless we be habituated by Vertue or good Breeding , not to follow Lying , Rapine or Deceit , nor the Spirit of Covetousness . I ask'd her , By what means I might discover if it be God that moves my Will in all my daily Actions ? She said ; Sir , there are certain Marks whereby to know when these Motions come from God ; because they are always accompanied with Righteousness , Goodness and Truth , which Qualities are still inseparable from God's Spirit ▪ b who never changes , but abides always righteous , good , and true ; and therefore cannot move to any Actions , Words or Thoughts , but those which are accompanied with these three Conditions or Qualities . Therefore when we feel our selves moved to undertake any thing whatsoever , we must always bend our Mind to remark our Undertaking ' ere we begin it , and see if it respect the Glory of God , or the saving Good of our Neighbour : And if so , we may persue our Undertaking ; but by means that are just , good and true : For else we may be yet mistaken , thinking that it was for the Glory of God , and the Good of our Neighbour , when it was only our own Will and Inclination . For a Motion that comes from God , is still accompanied with Righteousness , Goodness and Truth ; and if we must lye or be unjust , or hurt our Neighbour that we may attain to our Pretensions , however they may be good in themselves , yet nevertheless they are not of God. That we may follow the Motions of God , we must always observe this Rule , to remark in all our Actions , whether small or great , if they are accompanied with Righteousness , Goodness and Truth : And if all these together are not to be found in them , we must still reject them as evil things , and produc'd by our self-will : For God will never move to any thing how small soever it be if it be not just , good and true . This is the true Touch-stone whereby to discover when Motions come from God : We need not consult Oracles , but examine well if our Works be disinteressed from all our own Advantages , and if they be just , good and true . I ask'd her , If my self-will might not mingle with the Divine Motions ? She said ; Yes , Sir , our self-will does very readily mingle with the Motions from God. By this many Saints have committed great Faults . This falls out when we arenot wholly disengaged from our selves , and Nature does yet live with Grace : Notwithstanding it is easie to discover it when we are not precipitate in any thing , and when we take time to examine narrowly what we do , to see if it be just , and good and true . Then there 's nothing to be fear'd whether our own will mingle there or not . It 's God always is just , good and true . Our Nature being transform'd in him , does the same Functions of Righteousness , Goodness and Truth . Therefore St. Paul said , c It is no longer I that live , but Jesus Christ lives in me : because the Soul which is resigned to God , does so habituate it self to his Will , that it always becomes one d and the same thing with it : so that its own Will , being purged from it self , moves no longer but by God : So that the Motions of the Soul and those of God become the same thing , and they can no longer be distinguished ; because the Soul cannot now do any thing but what is just , good and true , unless it should depart from its Union with God , and during this Straying should follow its own Will : In this case it may do amiss , and not otherwise : But for you , Sir , you are not yet habituated to this Union ; examine still whether what you think , speak or do , be just , good and true . With this you cannot be mistaken , even tho' yourown Inclination shou'd incite you to do things which have those three Qualities of God : They are always of him , tho' the Devil himself shou'd move them ; because there is nothing just , good and true which is not of God ; because he only is just , only good and only true : And by these Marks you will certainly discern your own Motions from those of God ; and even tho' they were but mingled with them , there wou'd still be something evil , or unjust , or untrue , and then you must purge your Works from this Malignity , or else omit them altogether . I told her , That I had yet one Doubt ; that is , whether I ought to do or omit the Works in which I perceived not precisely these three Qualities , of Righteousness , Goodness and Truth ; whether the Works were indifferent or necessary , or out of Complaisance . She said ; Sir , you ought to do all necessary Works when they cannot be easily done by others ; And for those which are indifferent , to do them , is but to lose time . They must either be unprofitable or have some end . If this end does not respect the Glory of God , take good heed of mis-spending time , which is so precious . Never be persuaded of this Indifference ; because under that Name we often do evil things without being aware of it . We can never do indifferent things , except very subtilly , before we reflect upon what we are doing : For otherwise all our Actions , how small soever they be , have some Scope at which they aim : And as for Works of Complaisance , they are forbidden by Jesus Christ , when he says , e that he who seeks to please Men , is not the Servant of Jesus Christ , unless your Complaisance aim at some good or necessary End : Otherwise every Deed of Complaisance is vain and evil . Resolve , Sir , to do those things only , which have the Righteousness , Goodness and Truth of God : For all others are to be suspected , and bring no Glory to God , nor saving Good to our Neighbour ; and seeing you wou'd follow Jesus Christ f seek those things which are above , and not those which are upon the Earth , which must very quickly perish . It is better g to lay up Treasures for Heaven , where the Rust does not corrupt : For tho' you shou'd gain herethe Friendship of all the Men of the World by your Works of Complaisance , they cannot give you any thing . One Degree of the Glory of God is of more worth than ten thousand Worlds . Endeavour , Sir , to labour for this , or be still . Make no more fruitless Labour : For all that is not of God , is nothing , and God alone is all permanent Good. I said to her ; That I had not made this serious Reflection to remark if all my Actions were accompanied with Righteousness , Goodness and Truth , but that I did them often without thinking on any thing , if I did not remark in them any of my own Wickedness . She said ; Sir , you do therefore commit many Faults , both in respect of this present World , and that to come . For by proceeding inconsiderately , it is certain you act only according to the Motions of Nature , which being corrupted , can do nothing that 's good . After this manner , your good Actions are but humane , and will end with you : this is a very prejudicial Ignorance not to know that all the Works which we do naturally , shall not be rewarded before God , and that all their Reward is received in this World. Many Persons have done many such good Works who notwithstanding shall never be sav'd : And even tho' they shou'd h suffer Martyrdom by natural Motions , this wou'd profit them nothing ; because to partake of Eternal Life , all must have the Righteousness of God : For finite things cannot come to be infinite . Now all our Works which do not partake of God , are finite , and cannot reach Eternity ; because they have not these Eternal Ends , but Natural or Temporal ones . In this many do greatly deceivethemselves , looking for Salvation by Works simply Humane or Natural , believing that all Works are good when they are not accompanied with our designed Malice . It 's thus before Men who judge only according to the Reach of their short Sight : But the clear-seeing Eyes of God do judge according to Eternal Truth and Righteousness . Therefore we must endeavour to do our Actions according to these , else we shall remain empty-handed at Death . It 's not enough that we cease to do evil : we must also do well , or otherwise we shall fall into the Sin against the Holy Ghost , which is a Presumption of being saved without good Works ; and none can be called good ; if they bear not the Righteousness , Goodness and Truth of God. His Righteousness does every just thing , both as to our selves and our Neighbour . His Goodness does good to all and evil to none . His Truth is always streight and single ; and when our Actions are not accompanied with these three Conditions , they don't proceed from God but from our Nature , or the Suggestions of the Devil , who willingly covers his most subtil Temptations with seeming Good that he may make every one believe they shall be saved without good Works , by making them esteem their Natural and Temporary Works to be good . I said to her ; I should have great Difficulty to apply my self so as to remark always whether my Actions had these three Qualities , and if they were only divine Motions . She said ; Sir , if you do not this , you 'll lose all your Reward , and will also occasion the Damnation of many others , while you think you are doing good Works . For Example ; you see some one in Want : Your Nature is mov'd with Compassion towards him : Without more Reflection you give him of your Goods , either what is superfluous , or even what you need your self ; and you believe you do a Work of Charity . Nevertheless it may be ill done : For if you don't consider from whence the Poverty of that Man proceeds , you 'll often occasion his Condemnation : For your Gifts may serve him for means to offend God ; as , if he be enclined to drink , your Alms will lead him to new Acts of Drunkenness ; or if he have a proud and haughty Heart , by your Gift he 'll be the more puffed up , employing it upon sumptuous Apparel or other Vanities to nourish his Pride and his Boasting , or to commit other Excesses to which he 's addicted , of Luxury , Arrogance or Contempt of his Equals . In short , this Good that you think you have done him , will often occasion divers sort of Evils to this your Neighbour , and also to your self , in case you have need of what you have given him : For Charity well order'd begins always at ones self ; and he who should give his Goods to another , and leave his own Debts unpaid , wou'd commit Robbery , by taking from him to whom 't is due , to give it to another out of tender Compassion . Therefore I say we must always observe whether our Works be accompanied with Righteousness , remarking whether this necessitous Person wou'd do any saving Good with our Gifts , whether they would draw him out of spiritual and bodily Miseries , whether he shall not abuse them by employing them to do evil : Then the Giving him will be accompanied with the Righteousness of God , provided you have what is superfluous to give him : But when you have only pure Necessaries , 't is not just to give them to others unless they be in some Extremity of Want : Then you must succour your Neighbour as much as you are able , yet without casting your self into the Extremity from whence you wou'd bring another : For this wou'd neither be just nor good : For a Man shou'd never ruine himself voluntarily : This is to do an ill thing and against the Goodness of God. To do therefore a Work of Charity that has the Righteousness , Goodness and Truth of God stamp'd upon it , we must firstsee if it be true that the Person whom we wou'd assist is really poor : This is the Truth of God : For there are now so many Cheats and Lyes , that the most part of the Poor are so thro' their own Fault ; because they will not work or they are prodigal and Cheats , or they will not manage , but are careless of the Goods that God has bestowed on them . In all these Cases the Person is not truly poor ; and therefore we cannot find the Truth of God in our Alms , neither can we therein find his Goodness : because it would be ill for the Salvation of him to whom we give it : Neither would it have his Righteousness ; for it would not be just to feed by Alms any in their Sloth , or in other Sins of Gluttony or Carelesness . You see clearly , Sir , that it is necessary to remark always by what Spirit we do our Actions ; or else we shall commit great Faults without perceiving them . If you find some Difficulty in this serious Reflection , yet this should not make you omit it : For our Salvation , and that of our Neighbour does well deserve all this Trouble . If so many Men of Wit and Quality do so earnestly study to render themselves honest , civil and accomplish'd in the Eyes and Judgment of Men , how much more ought you to do to renderyour self such in the Sight of God , This Difficulty will be well rewarded by your Salvation , and that of so many others : Whereas these Persons are often obliged to bow their Wills as Reeds at the Will of those whom they honour ; who nevertheless can give them nothing but perishing Things , either some Breath of Honour or transient Pleasures , or some Riches that perish by a Turn of Fortune ; and yet for this they force and torment themselves exceedingly . Sir , let other Mens Folly make you wise . Study as much to gain the Favour of God as they do to have that of Men ; For your eternal Happiness depends upon it . You can never follow God if you do not embrace his Truth . Without it all your Works are vain and temporal , ending with your self . I told her , That I would absolutely study from benceforth to become agreeable to God , but that I never yet had Light enough to discern in all my Actions , whether the Righteousness , Goodness and Truth of God was to be found in them . She said ; Sir , this comes from no other thing but Inconsideration of Mind : For if it would apply it self , it would certainly know all that it ought to do and omit , more clearly than your Eyes perceive , sensible Objects . Apply only the Understanding that God has given you for the Perfection of your Soul , and you shall learn all things . As soon as you i shall firmly resolve to seek no longer for any thing upon Earth , but only to seek the Glory of God , you shall obtain the Light of the Holy Spirit which will teach you all things . There is nothing to be feared on this Occasion but the Bent that we have to the Earth , which if we follow , we should soon lose the Star which shou'd guide us to the Place where God dwells . Therefore I exhort you never more to look behind you , nor to aim at any thing on Earth : For all that we can see or hope for here are but Chains and Bands to withdraw us from God , our alone Saviour : Therefore , Sir , forsake your self and all things : For they are Enemies of your true Good. The Love we bear to Men , hinders us from the Love of God , and the Love of our selves renders us his Enemies ; which Things stifle in our Soul the Light of the Holy Spirit . But if we are resolved to seek and love no longer any thing but the Glory of God , we shall soon perceive , if what we speak , think or do , be for this Glory or not , by the least Diligence or Care to do it . Only you must be firm in your Resolution , that you will do nothing but what shall be for this Glory , and thrust far from you all other things as unworthy of your Pretensions . Then shall we walk with a steady Pace , and shall no longer do any thing but what shall have these three Qualities of the Righteousness , Goodness and Truth of God : For all that is for his Glory , brings still these Conditions along with it his Glory being inseparable from his Essence , his Essence from his Righteousness , Goodness and Truth , nothing can be wanting there any longer . The Thirteenth Conference . That Persons illuminated by God , may serve as powerful Means for Salvation ; but it 's God only who can give it ; and that now the Company of Men is dangerous . I Said to her ; That all these things were true ; but that my Soul was not yet purified enough to discover them so precisely and that her Company was necessary for me that I might learn to practise that Righteousness Goodness and Truth . She said ; Sir , I believe indeed my Company may serve you as a Mean to preserve you on Occasions ; but it is not necessary for this : For God alone is sufficient a who'll guide you thro' all , provided you continue firmly faithful to him : For you know not me yet ; and if you knew me , you wou'd see in my Practice all the things that I tell you by Word . My Thoughts , Words and Deeds , must have the three Qualities of which I have spoken to you ; else I shou'd be like the Brass that sounds outwards , and has nothing within it self . I have remarked that you have not yet discovered these Truths ; and therefore my Conversation would be useless to you , and a great Hindrance to me : For you not perceiving God in my Words and Works , would not follow them , and you would hinder me from hearing God perfectly . It is true , you do me no hurt when you look upon my Actions as Humane ; but you cannot profit by them . It were much better that you sought God purely , and leave me alone to enjoy him more particularly : Because the least Unprofitableness does always darken the Soul. I have spoken to you of many different Things which may give you Light into the Secrets of God and your own Salvation and particular Perfection . There remains only to put them in Practice . Read the Holy Scriptures , they will confirm you in all that I have told you , and give Credit to nothing but the Truth of the Gospel , be he who he will that speaks to you . * For all Men are Lyars : And if I shou'd say things contrary to the Gospel , do not believe me : For you ought not to believe any thing because I say it to you , but only because it is really true : And if you knew me , you should also know God ; because b he is one and the same Spirit in all things . So far as you shall discern Righteousness , Goodness and Truth in any Person , so far shall you discern God living in them , and no farther . So that it 's never good to follow Persons for themselves , but to follow the Righteousness , Goodness and Truth which you shall discover to abide in them . Therefore it 's not needful to have their bodily Presence , it 's enough to accompany them with Spirit and Will in their Righteousness . I said to her , That she ought not to deprive me of her Company , since it gave me so much Light and good Purposes , and that I heard her Discourses as proceeding from the Holy Spirit ; but that I had not as yet strength enough to put them in Practice : that I would be constrained to accompany some other Person ; because I could not stay alone . She said ; Sir , if you do this you are undone : For now you 'll meet with no body in the World that possesses these three Qualities of Righteousness , Goodness and Truth ; and consequently you seek in vain among Men what you will certainly find with God , from whom Men will divert you , and fill your Mind with their own Idea's and Imaginations , enticing you to follow them . Tho' they are not in the Truth , yet they think they are , and willingly draw over every one to their Errours , while they even believe they are doing well . Be on your Guard , Sir , for we are fallen into the dangerous Times foretold by Jesus Christ , wherein c Many false Prophets shall arise , and shall deceive many . Obey these Warnings , and let not your self be deceived : For many come in the Name of Jesus Christ , who are in League with Satan , and do deceive many . Remember still that we live now in the Reign of Antichrist , and that God d at his Coming finds no more Faith in Israel , that is , among his People ; For all have denied him . Faith consists in the Belief of the Promises and Word of God. Who is there now a-days that hears his Word , and acts according to it ? The Christians are the People of God , nevertheless none of them has Faith : For if they did believe in one only God , they wou'd not make so many Idols , that each one has his particular Idol ; One makes an Idol of his Wealth , another of his Honour , another of his Wisdom , and so of all other things , which they adore and esteem . So that none has any longer Faith to believe that there is but one only true God , whom we ought to worship , nor yet the other things which God taught us by his holy Prophets , his Apostles and Jesus Christ himself . The Church has no longer Faith to believe that all these things must be practised in order to Salvation . These seem to be but Stories of the ancient Times , and that it 's not necessary now to put them in Practice : So that the word is now fulfilled , which says that when the Lord shall come , he shall not find Faith in Israel . He is come and he finds no Faith in his People . Therefore , take good heed , Sir , of applying to any body ; because there is no Faith now among Christians , but many Deceivers and Seducers . Continue rather alone , or follow me yet a little . The Fourteenth Conference . That the Habit does not make the Monk , and that Religions of themselves make none holy . Of the Corruption of them and of the Church . I Asked her , How it was possible that there should be no longer Faith in Israel , and yet so great a Number profess the true Faith , and in particular , so many devote themselves to God in Cloysters and Monasteries , that they may the better observe the Word of God , and the Doctrine of Jesus Christ . She said ; It 's true , Sir , a great many profess to be Christians , but notwithstanding they are not so . While you conversed in the World , did you observe any that followed the Doctrine of Jesus Christ that denied himself , that chose the last Place or the least when he might have a better , and so many other things taught and observed by Jesus Christ ? I know indeed you will answer me , No : And I ask you if there can be other Christians than those which follow his Doctrine ? They call none a Calvinist but he who follows the Doctrine of Calvin ; nor a Lutheran but he who follows the Doctrine of Luther : And why wou'd they reckon those a to be Christians who don 't follow the Doctrine of Jesus Christ . They bear the Title falsly , and they lye to the Holy Ghost : For they are not Christians before God , if they do not observe the Doctrine of the Gospel . They but flatter themselves to believe it , and deceive themselves to doubt it . Do you need any other Evidence , Sir , than your own Understanding , which sees and comprehends clearly enough that these who are now called Christians do not follow Jesus Christ , neither in his Doctrine nor in his Works , and that they are not Christians but in Word and in Picture , having nothing of true Christianity , neither following Christ at a distance , nor near at hand ? On the contrary ▪ their Lives and Manners are directly opposite to the Life and Manners which Jesus Christ laid before us for an Example , when he lived upon Earth . Nevertheless you ask me if it be possible to believe that there is no longer Faith in Israel : And I ask How is it possible to believe that there are yet Christians upon Earth ? I said to her ; That they who retire from the World to become Religious or enter into Cloysters , ought precisely to follow Jesus Christ , since they make solemn and particular Vows . She said ; Sir , do you not see that these Vows are not well observ'd ? They vow Chastity , Poverty and Obedience . Remark if this be observed in the Cloysters or among the Monks . These are only outward things which seem as little obligatory as Baptism seems ▪ For neither the one nor the other is observed ; and after the outward Ceremonies are performed , they do not think any longer on the Promises they 've made to God : Every one lives according to his Inclinations . Religious Vows are as it were a second Baptism , or a Confirmation of it ; because they enter into a Religious Life that they may renounce the World , its Pomps and Vanities as they had promised in Baptism : And when they have taken the Habit , and made Vows , they love the World more than they did before . There is often greater Pomp and Vanity under the mean Habit of a Religious Person than under the Purple of a King. Who does not perceive the Heart of those Persons puffed up , because they have the Name of Saints or vertuous Ones ? It seems all the World shou'd do them Honour and Reverence ; because of their mean Habits which People kiss kneeling , with more Reverence than they worship God. They get the Titles of Venerable , Reverences , most illustrious . In short , Sir , it cannot he true that these Persons have renounced the World , since they desire to be lov'd , honour'd and esteem'd by it . On the contrary , in their Religious State they do often require more worldly Honour than wou'd have belonged to them , if they had remained Seculars . Does it not hereby appear that there are no where any true Christians , and that all Christianity now consists only in outward Idea's ? For no body renounces the Devil , the World and its Pomps , tho' all have promised it in Baptism : And tho' they have confirmed these Promises by Religious Vows , yet they are not more careful of one Obligation than the other . This may be concluded even from the Deeds and Practices of all those Religious Votaries . I said to her ; That at least , the Religious did follow Jesus Christ at a distance . She said ; She knew not one thing in which they follow'd Jesus Christ : For all their Practices were contrary to him : For he said , b Learn of me who am meek and lowly in Heart ; and these are proud and arrogant . He was poor throughout his whole Life , and these desire to be rich . He had not where to lay his Head , whereas these have all sorts of Conveniences , building Houses as if they were to dwell here for ever . Jesus Christ did still labour , sweat , toil and suffer in this Life ; whereas these Monks will live at ease ▪ without labouring or suffering any thing . Jesus Christ chose Reproach , Contempt and Confusion ; whereas these make themselves to be honour'd by all , taking to themselves the first Place , chusing still the finest and the best : whereas Jesus Christ did always chuse the least , tho' he was the Lord and Creator of all things . He chose a poor Mother , Apostles from among the Common-People , a Stable to be born in , and a Gibbet to die upon . Do you think , Sir , that there is any Resemblance between the Life of the Monks and that which Jesus Christ taught us by his Example ? For my part I can't perceive any thing in which they follow Jesus Christ , neither closely nor at a distance : For even all their Outside is directly contrary to him . The pompous Ornaments of their Houses and Churches do shew the Vanity of their Hearts : For he who is not vain , seeks nothing but what is necessary . These Superfluities are real Evidences of it ; For he who is not luxurious ( or loves not Luxuries ) will never heap up Treasures upon Earth . All that Gold , Silver , Silk and those other Ornaments , are all worldly Pomps which they renounced in Baptism , and since in making Religious Vows . Nevertheless every one endeavours to heap up more . Is not this to mock God , to make false Promises to him , which we have no Mind to keep ? For those who at present enter into a Religious Life , have no Design to follow Jesus Christ : But on the contrary , many enter therein , that they may be provided , and have their Conveniencies and Pleasures , or that they may be free of the Cares and Troubles of maintaining their Families if they shou'd live in the World , or for some Reasons which are for their Profit : All which nevertheless are covered with a Pretence of following Jesus Christ , tho' they will or desire nothing less than this . I said to her ; That some of them did sincerely enter into a Religious state ; being persuaded that hereby they shall more really imitate Jesus Christ . She said ; I bewail these , Sir , who go thither upon so good Designs ; because they cannot put them in Execution in these Societies at present , who are established more for their own Profit than according to the Doctrine of Jesus Christ . How many have entered into them who have been dissinteressed from worldly things , and they have learned them to cover and seek them ? If a Monk know not the way to bring the Water to their Mill , they will cast him off as unprofitable for the Good of Religion . So that to observe his Vows aright , he must study to be covetous rather than poor . I doubt not but there are yet several particular Persons among the Religious Orders who have a sincere Intention to please God ; but they are so blinded with the Reasons and Arguments of others that they follow their Vices insensibly , without perceiving it , because these Vices are changed as to their Name , and they call them Vertues : For the Pride ; Luxury and Avarice of these Persons are called by the Name of Charity . Their Hearts will be full of these three Vices ; and to make them pass with others for Vertues , they will persuade them that they ought to procure to themselves , Honour , as being the Servants of God , or Priests consecrated to him ; and that therefore all Honour is due to them , that God may be honour'd by them . Those well-meaning Persons believe this to be true , and follow others blindly , without reflecting upon the Behaviour of Jesus Christ , his Apostles and Disciples , who were despised by the World : For Jesus Christ says that he is c the Reproach of Men ; and when they wou'd have honour'd the Apostles for the great Miracles they wrought upon the Sick , they said , d see that you do it not for we are Men like to your selves ; we do these Wonders in the Name of Jesus Christ , who ought to be honoured and glorified , and not we who can do nothing . Now these at present ascribe all Honour to themselves , making the World believe that it is Charity to give them Goods wherewith to maintain their Luxury , as well in their Movables and Buildings as in the Ornaments of the Altars under Colour , that 't is the House of God which deserves all good and fine things , as if God were honoured by their Luxury and Superfluities , which are so well masqu'd that the most Pious follow them without considering that neither Jesus Christ nor his Apostles did ever build magnificent Temples or Houses , but followed a plain Simplicity . Can God be honoured by the Sins of Luxury and Excess ? He who being in the World did chuse Poverty and Misery ! Thus he wou'd be indeed a changing God if he shou'd now glory in the Magnificence of Temples , Houses and Ornaments , who wou'd neither have the one nor the other , tho' he was Lord and Creator of all things . If the Glory of his Father had consisted in Churches and sumptuous Ornaments , wou'd not he to whom all appertains , have pitch'd upon them and built them ? What Dotages do Men now publish , that God is honoured by great Buildings and rich Ornaments ! So our Dung shou'd be his Honour : For e all that is fair and good in the Sight of Men is nothing but Dung before God. We have renounced the Pomps of the World that we might become the Children of God ; and by the same Pomps we wou'd honour him in his Churches ! It is not fit to renounce the Pomps of the World to become Christians , since these give Glory to God. It had been better to encrease these , since they honour God , that by the Encrease of them , God might receive Encrease of Glory . What Blindness of Mind is it , Sir , that makes Men believe that God is honoured by worldly Pomps when they are applied to Church-Walls . If they displease God in the Souls of Christians , how much more shou'd they displease him in Churches and Places that are peculiarly dedicated unto him for Prayer , since this does still require Attention , and these pompous and magnificent Ornaments serve for nothing but to distract and divert the Mind by regarding these Pomps and Ornaments of Churches which do certainly distract the Mind of all those who regard them , and can serve for nothing but to satisfie the Avarice of those who covet them . Nevertheless they call those charitable who afford them Money wherewith to provide all these Pomps and Ornaments of Churches . Every one praises and esteems them , as if God were a vain God , who wou'd be adorn'd with fine Garments . If he wou'd have a rich Temple in Solomon's time , it was because People were then so gross , that they cou'd comprehend nothing of God or of his Majesty , but by gross and material things . But now that we have the Doctrine of Jesus Christ , we have received Light enough to know that God f is a Spirit and Life , and not bodily or material . So that they who go to Cloysters or Religious Orders that they may follow Jesus , are greatly deceived ; because there he is not at all followed , but opposed : For which they ought rather to be called the Cloysters of Antichist than of Christ ; because the things wherein they contradict him are more than those wherein they follow him . I ask'd If those would not be saved who should enter into a Religious state with a good Intention , and being in it should endeavour to live well according to their Language . She said ; Sir , these are all Impostors in the Sight of God : For they promise Poverty and they observe it not ; because they yet covet worldly Goods , and do all they can to please Men , that they may give them of their Goods . These Vows oblige them not to desire Riches , and they do their best to have them . If they cannot desire them , much less can they posses or receive them . They vow Chastity also and very often they are content only by Force , and for want of Occasions . God who tries g the Reins , sees well if their Hearts and their Thoughts are chaste , since so many things contrary thereto are heard of them . They vow Obedience , and they are full of self-will . So far are they from obeying God , that they do not so much as hearken to him , and are subject only to their own Wills and Desires , without any other Submission . By what means would you have these Persons saved who falsifie their Faith to God since those cannot be sav'd who falsifie their Faith to Men ? Some falsifie their Faith to God out of Malice and Hypocrisie , and others falsifie it out of Ignorance , being directed in their Faith more according to what others do persuade them , than according to their real Practice . They make them believe that Poverty is observed when they possess nothing in particular , and in the mean time since the Kings and the great Men of the World do ordinarily profess nothing in particular having People and Officers under them who govern their Revenues : Even as these Votaries of Poverty have , who wou'd not by it be depriv'd of a Glass of Wine or any the least thing . They are in this more happy than secular Persons , who are oblig'd to care and labour for necessary things ; whereas these Monks have all at their Wish without Pain or Labour ; and if they be depriv'd of a Wife , they are free also of the Labours which Marriage brings along with it : So that their Chastity is more sensual than the being joyned with some Person of a froward or contrary Humour , which is more irksome than Continence : So that these Monks who are called Penitents , do far less of Petence in their Monasteries than they wou'd do if they were out of them : For their Vows of Obedience do constrain them only to what they have a Mind to do . They have no sooner pass'd their Novitiate but they are absolute Lords , and taking the Will of their Superiours for that of God , they make them easily to condescend to theirs , else they wou'd become rebellious and chagrin or Disturbers of others : And nevertheless they will think they have kept their three Vows , and believe that for this Cause they shall go to Paradise , tho' indeed all their Vertues be nothing but imaginary ones or Apish Tricks : And tho' they shou'd live well according to their Knowledge , yet they perish ; because Ignorance does not excuse Sin. To be saved , we must of Necessity have the Righteousness , Goodness and Truth of God ; these for the most part have none of these Vertues : For that cannot be true Righteousness , to quit their own Wealth to go afterwards and beg that of others , who very often have need of it themselves , and yet dare not refuse these whom they esteem to be the Servants of God : neither is it just to live upon Alms , when the Body and Mind is sound for Labour , neither is it just to leave their own Goods to their Kinsmen to enrich them , and they themselves go live at the Charge of a Common-Wealth . For my part , Sir , I perceive in my interiour that all these things are Unrighteousnesses before God however they cover them with Perfections and Vertues : Neither do I see the Goodness of God reign in these Souls ; because its Property is to do good to all , and to do evil to none : But we see these Religious Persons do good only to themselves or those who are associated with them , studying to do Mischief to all those who will not follow them . And as for the Truth of God , it is yet less observed by them than the two other Vertues : For all their Works are nothing but external , far from the real Truth of God , which appears always to be what it is , and these Monks make a shew of the Holiness and Vertues which they do not possess , but are truly Hypocrites . I said to her ; That many of these Monks were Saints , and did Miracles . She said ; They became not Saints , Sir , by that manner of Life which is observed now in the Cloysters . They must either have been Saints before they entered there , or being there , they must have resigned themselves to the Will of God , and followed the Holy Spirit ; and if so , they might be holy in any Place , and in any State and Condition , and not in the Cloyster only ; but these Monks extol their Sanctity for their Honour and Profit , attributing it to the Perfection of their Rules , tho' these have often prov'd Hindrances to those who were guided by the Holy Spirit , who is always without Constraint , whereas these Rules do fetter and bind Souls with so many Chains , that they are more chain'd than Slaves in the Galleys . This cannot but bring great Disturbance to truly Christian Souls , whom these Constraints do not render holy , but the Conformity of their Will to that of God ; because there can be no Holiness but what is derived from him , and therefore no Saints , but according as they partake of his Holiness , Righteousness , Goodness and Truth , from which Mens Practices are very remote ; and if Men were not sitting in greater Darkness than that of Aegypt of old was , they wou'd not reverence the Monks to day , because there were Saints among them formerly : Since their Lives were wholly different from the Lives which the Monks lead now ; and if they observe narrowly the Histories which they themselves write of them , they will find them a Reproof to them in every thing . For they write that those Holy Monks did greatly despise the World , and these at present do love and seek it ; that those lov'd Poverty , whereas these love and seek for Riches : The first were humble and despised , and these are self-conceited , and will be honour'd . Read , Sir , if you please , the Lives of all the Holy Monks , you will find them wholly contrary to what we see at present So that what ought to raise their Esteem , confounds them . I said to her ; That Saints had instituted these Orders and Rules ; and therefore they must be good . She said ; Sir , if these Orders and Rules had remained in the State in which their first Founders established them , they might have been helpful for Sinners who wou'd reform their Vices ; because when Nature is left to its own Freedom , it contracts such evil Habits , as that it cannot afterwards be delivered from them but by Rigour and Constraint . This is the Reason that mov'd those first Founders to observe bodily Mortifications and Austerities ; because the World was so addicted to all sorts of Sensualities , that Men almost thought of nothing else but their bodily Ease and Pleasures : To remedy which , these Lovers of Souls , introduc'd Ways of living that might resist such inveterate Vices , appointed Fastings to h subdue the Body , Watchings i to attend upon Prayer , bodily Severities to resist Lust , and so of all the other Means that were proper to withdraw Men from the Vices to which they were habituated . All these things cannot be evil provided they be observed in the Spirit and Intention with which they were established , because they may serve as powerful Helps for Sinners who desire to be converted ; but every one has no need of these Means to be holy ; because they cannot give Holiness , but serve only to correct the Vices that might make the Soul still cleave to bodily Sensualities ▪ and shou'd hinder the Resignation they shou'd make of themselves to be dispos'd of by God. But to believe that these Austerities can of themselves render us holy , is a great Errour : For even the Devil might observe them , and continue a Devil still : So also wicked Men may become Religious , and observe their Rules , and yet not change their Affection to their Vices : since the same Means which might deliver them from them , may plunge them farther into them , as we see by Experience that they will sometimes study more Sensuality when they eat but Fish and Pulse , than they wou'd do in eating Partridges and other good things , and will have more Vanity in wearing a course Habit , than in Silk and Purple : We may also meet with more Avarice in a poor Man than in one who abounds in Wealth : Therefore we can't judge the Vertue of the Soul by outward Exercises , since both a good and ill Use may be made of them . I said to her ; That Vows and the constraint Rules were Powerful Helps to regulate ones Life , and that the Cloysters cut off many Occasions of offending God , being out of the Hurry of the World. She said ; Truly , Sir , I cannot believe that that Constraint of Vows and Rules have been established by the Holy Spirit : because it is contrary to the Free-Will that God has so bountifully given us . The same Spirit cannot k give and take back the same thing . He shou'd be subject to the Passion of changing as we are , which cannot be in God. He cannot hold that to be evil which he has once approv'd as good . The greatest Favour which ever he bestowed on Man , is the having given him his Free-Will , which renders him a depending Deity , and capable of conversing with God as with his like ; because he is pleased to make a Creature of such a Nature , that it shou'd have this Free-Will to all Eternity : And how is it possible that the same God shou'd change his eternal Designs , and shou'd inspire the Saints to curb Men , and to deprive them of this same Liberty wherewith , when he created them , he wou'd endue them , to oblige them afterwards by Vows to follow or love him ? If God had these Designs , no body shou'd be damn'd ; because the Goodness of God is so great , that it wou'd by force constrain all Men to be saved . No , no , Sir , this cannot be true : God can bind no body to Vows . This must be the Invention of Men , who having a good Will and Desire that many shou'd be saved , thought it was good to constrain them by Vows and Ties , that they might be bound to continue in pious Exercises . This can come only from humane Prudence ▪ and not from the Holy Spirit , tho' the Founders of Orders instituted it , or the Church after them found it expedient by Vows to oblige ▪ the Religious , that thereby they might be preserved in their first Resolution of serving God. This cannot at all proceed from the Holy Spirit , who will never act contrary to himself . And to know whether Vows and Constraints were powerful enough Means for the well ordering of Mens Lives that they might cease to offend God , and live as true Christians , we need only come to experience , which is still the Mistress of all Sciences . How many thousand Persons in Christendom are now under Vows in Cloysters and Religious Orders , and how few of them are there who do Miracles ? If these Vows and Rules came from the holy Spirit , they would certainly be all Saints : For the observing the Commands of the Holy Spirit , does still produce Holiness : so that all who wou'd be subject to the Vows which the Holy Spirit shou'd dictate to them , wou'd receive all the Fruits and Gifts , which are not to be found among the Votaries in Cloysters : On the contrary , we see they are rather guilty of six Sins against the same Holy Spirit , which are so ordinary in these Votaries , that it may be said , they are inseparable from them : For we find in them always a Presumption of being saved without good Works ; because being full of self-love , they can never be good . They oppose also the known Truth , because the real Truth reproves them : Therefore they will not hearken to it , chusing rather to perish in their Darkness , and to lay the Stress of their Salvation upon the Opinion or Discourse of Men. So that we need not enter into Monasteries to discover clearly that they are not become Saints by their Vows and the Constraint of their Rules , nor yet have quitted all Commerce with Men , since we see they desire as much their Conversation as secular Persons do . And what will it serve for the Perfection of Souls , to have their Wills bound by Vows , and even their Bodies shut fast up , when the Spirit is yet curious to know what passes in the World , as the Practice is in the enclosed Cloysters ? For if one would learn all sort of News , he may go into one of their Parlours ; and if our Will were bound to God when it is bound to the Will of Men , there wou'd not be such Contradictions in the Cloysters , where as many Persons as there are , there are almost as many contrary Wills. All this does sufficiently make appear that the Rules and Vows do not make the Person holy , or depending upon the Will of God : On the contrary , they rather estrange him from it : For as soon as they have fulfill'd their Obedience to their Superiour , they believe they have wholly satisfied God ; whereas very often they offend him : for these Superiours are often estranged from the Spirit of God , neither is it to be accounted a great Vertue that we acquiesce in the Will of some Person whom we love . This is purely natural , and not from the Holy Spirit . I said to her ; That we have sometimes heard that Miracles have been wrought by this Obedience to Men. She said ; Sir , these cannot have been true Miracles if they had their Rise from Obedience to Men. There are so many things to be distinguished in the matter of Miracles , that the Devil may easily work such as the World wou'd admire : And I believe he has already deceived many pious Persons by false Miracles : For he can dazle Mens Spirits , and make them take nothing for something . He can also trouble the Humours of the Body and cause Diseases , which he can afterwards remove ; because it is done by Charms , and by the same Charms it may be undone again : Besides that , he has so many who are bound to him by precise Covenant ▪ who do his Will , by whom he can work many Malefices which might seem real Miracles , tho' they be only all Tricks of the Devil . Therefore I will not believe that those Stories which they tell us of Miracles fallen out by this Obedience to Men , are true , nevertheless I do not reject the Approbation that God has sometimes given of the Submission rendered to his Servants , who possess his Spirit , and spread it by teaching it to others , in obeying of whom , they obey God himself ; because they are not moved but by him : So that those who obey them , do indirectly obey God. In this manner I believe that God may work true Miracles to confirm that it was his true Spirit which dwelt in these Superiours : As he wrought Miracles to confirm that the Apostles did possess his Spirit , because he did not remain in the Flesh to converse with Men and teach them . He taught them by his Servants : Therefore he said l He that hears you , hears me : But he says not this to all bodily Superiours , as it is now taken ; because it is to be feared , that many of these do directly follow the Devil's Will , and consequently teach others to do the same , at least indirectly . By which we may fear the Hazard there is in this Submission to Men , and may learn also the Deceit there is in what they teach Christians now , and particularly those who wou'd serve God in Perfection . I said to her ; That the Vows were approved by the Church as a perfect thing , and that all the World did look on them as good things . She said ; And for my part , Sir , I look upon them as evil things for all Persons : For he who resolves to be resign'd to God with all his Heart , has no need to be constrain'd to this by Men ; because the Love he bears him , is still strong enough to tie him to God without needing that Men shou'd interpose in it ; and he who has not this resolute Will of resigning himself to be governed by God , cannot make Vows in any Order , except in Hypocrisie : Because Vows cannot constrain his Will , but his Body ; and when the Body is constrain'd to do good against the Desire of the Will , he is then the real Martyr of the Devil ; because he suffers much and merits nothing . And thus Vows cannot be good , neither for the Wicked nor yet for the Good , who , if they are so truly , have no need to be forc'd to do good by the Constraint of Men , if these Holy Founders have instituted Vows ( which I do not believe ) this must have been only out of humane Respect or Persuasion , or for want of divine Light ; and if the Church approves them , it is to keep these Persons in a precise Dependence upon her , from which , if these Vows were laid aside , many would deliver themselves ; which is to be desired , and it were far better that all these Persons in Vows had their Liberty , than to continue cloyster'd to the Damnation of their own Souls , and the deceiving of others , who look upon those under Vows as Saints ; submitting to their Council and Government , tho' very often they are governed by the Devil , and he by their Means , gains the most Pious , who could not be gain'd any other way but by this Cover of Religion , which all the World esteems to be good and holy . By this the Devil gets into the Throne of God , that he may deceive by false Appearances . If he had remain'd among the Turks , Jews or Heathens , he could not have become Antichrist , seeing one cannot shock an Enemy at a distance , unless he approach him : So the Devil could not stock the Doctrine of Jesus Christ , if he had not insinuated into the Church it self , and among those in it , who make a Profession of Vertue , as the Monks and Religious Persons : and he having slipt in among these , draws all the World after him , and yet they do not discover him , neither dare they believe that he dwells in these Persons , who in Appearance and in the Esteem of all the World , are holy ; because he has on his side the 〈…〉 earned . I said to her ; That they who had enter'd upon a vertuous Course of Life , went into the Cloysters , that they might learn it better , and that by submitting their Wills to Superiours , they might learn to submit them to God. She said ; Sir , this School of Perfection is not good , for there they cannot learn true Vertue if it be not there . He who truly desires to resign himself to God , would do very ill to enter into Monasteries now : For the Spirit of God is departed from them . The first Founders informed themselves whether those who wou'd enter into a Religious Life , were endued with or aimed at the Love of God and Charity for their Neighbour : And these Institutors at present ask how much Money they have to bring with them into the Monastery ? And if they have Friends to give them Money after they are come there ? This is a general Custom . They must have one of these Qualifications , else there is no Entry into the Cloysters : They must also have a good Body , a good Voice , and good Health , unless Money supply all the rest , and for it they wou'd receive the Devil himself , if he came there with abundance of Money . How can Vertue be found there , since nothing but Money and Gain is there sought for ? So that a vertuous Soul who should enter there , would be constrained to yield to the Prevalence of Vice , or else to go out again : For if such a one thinks to learn Submission to God by Submission to some Superiour , he will be very far from it : Because their Will is still contrary to that of God , who does all things that are just , good and true ; whereas these take Wealth unjustly against the Intention of their first Founders , who desired to live in Poverty . They act also against the Goodness of God , when they will receive none but the Rich , or those by whom they may reap Advantage ; whereas Jesus Christ receives every one , without Respect of Persons . They act also against the Goodness of God , when they teach their Novices holy Gestures and Countenances while the Heart is far from it , and they do not teach them any true Piety , but that only which has the Appearance of it , and is not true : So that the Novice cannot learn to subject himself to God by his Submission to Men , who in all things are contrary to him . Therefore I am sorry that a truly sincere Person should enter into a Monastery : For there he will find himself deceived , and will lose the Vertue that he had before he came thither : For there God is not to be found any longer . I ask'd her yet one more Question upon this Head ; that is , Whether one who in Simplicity believes that the Monasteries are yet governed by God , and goes thither with a Design to lead a better Life than in the World , and being there Endeavours to live well as to his own particular , without following the evil Maxims which he sees are practised by others , would do Ill to go there , or to stay among them , having taken the Vows . She said ; Sir , this is a great Question ; but I will answer it , since I have promised to answer to what you ask . One who in Simplicity believes that God does yet govern the Cloysters , would not sin by entring into them ; But if he discover the Reality of the Evil , he is obliged to depart from them , even tho' he were profest , provided it be in his Power : For before God his Vow is null ; because he is disappointed of the Conditions for which he made it , which were to learn Perfection , and to be ruled according to God's Spirit . These supposed Conditions being wanting , he by Consequence may in Conscience and before God break his Vow , but not before Men , who by the greater Force , will maintain their Authority : So that one who has taken his Vows going from them , tho' for a good end and his greater Perfection , shall by them be held for , and treated as an Apostate . In this Case he must conform himself to the Sufferings of Jesus Christ , and endure Persecution for Righteousness . It were better therefore not to enter into them , fearing lest he have not Strength enough to endure Persecutions . But if he have been there for a long time , and cannot find the way to get out from them , he must resolve upon a long Martyrdom : For they will not only hinder him to live well , as to his own particular , but they will oblige him by Force to follow the evil Maxims of others : For the Devil is of this Temper that he will never suffer Good where he can hinder it ; and these Persons being guided by the same Devil , will not suffer another to do good where they can hinder it . Hereby we see evidently that their Malice is not humane , but devilish . For humane Malice extends it self only to Evil by its own Malice and Infirmity , or ceases to do good thro' Sloth or the Corruption of its own Will , which is never enclin'd to do Good. Nevertheless it esteems and honours the good Deeds of others , tho' it be not enclin'd to follow or imitate them . This is the utmost that humane Malice extends to ; but it never goes so far as to hinder another stom doing good . How great soever this Sinner be , yet he willingly recommends himself to the Prayers of the Good : But devilish Malice hinders all the Good it can , as these Monks do at present . I said to her ; I was much troubled to understand that there were such Mischiefs in the Cloysters ; because some of my Friends were there , whom I esteemed to be good Men , and desirous to please God. She said ; Sir , If they are such they must be persecuted there , else I will not believe that they can be truly the Servants of Jesus Christ , and yet remain in the Cloysters without Persecution . A truly good Man can no more abide in the Cloysters than Water can abide in the Fire . There are many indeed who seem to be good Men , and have a good natural Temper to be at every body's Service , as Hackney-Horses are . These are not good Men tho' they seem to be such ; because like a Reed they bow with every Wind. The Devil and wicked Men make use of such Persons to cover their great Wickedness ; because by some such Simpletons , the World will judge that all are good and simple . But if your Friends be Men of Understanding , and of solid Vertue , they will easily perceive that all is corrupted in the Monasteries , and if they love the Righteousness of God , they cannot be silent , but will speak against Iniquity in , doing of which they shall be oppress'd with Persecution . If you speak to them in particular , Sir , and if they trust you with a true Relation of what passes among them , they will tell you yet more than I do : For I know not the Particulars of what passes in these Cloysters , but only in general , that they are abominable before God ; of which , their Behaviour in general is Evidence enough to those of good Understanding , who will observe it that they may conceive it aright . The greatest Evil is , that they cannot discover these Truths in any body ; because they are so powerful , and have such Authority , that all the World dreads them ; and thus the Evil being unknown , does Mischief to many , and encreases daily , and there can be no Remedy applied to it : And he who should attempt to do it , wou'd be crush'd under their powerful Arm : For they govern now all the Kings and great Men upon the Earth ; as it is declared in the Revelation , that m The Whore commits Adultery with the Kings of the Earth . I ask'd her , If this Whore of the Revelation was the Roman Church ? She said ; Yes , Sir ; doubt not of it . It is of her only that S. John speaks in his Revelations . Her Whoredoms will suddenly come to a Height . n You will very quickly see her overturn'd and render'd infamous before all the World. All those who follow her shall be desolate . For she shall be so miserably treated , that all the World will bewail her ; and according as she lifted up her self in Glory and Magnificence , she shall be as much debased and contemned . All her Courtiers , who at present extol and defend her , shall perish with her , and shall swallow down as much of her Curse , as they now drink of her delicious Wine . Yet a little while and she shall have no longer Force to persecute the Friends of God. Then we may preach the Truth thro' all the World , and every one shall receive it . What is now hid and cover'd with Silk and Purple , will then be discover'd to their Mischief and Confusion . Read , Sir , the Particularities of this Whore in the Revelation , you will find more than I tell you of them ; for I see its Mischiefs only in general , and they are so horrible to me that I tremble to think of them , and cannot , notwithstanding , ( o ) pray that they may not come to pass ; because this is what she has merited by the streight Righteousness of God , which will never be truly known or followed but by the Ruine of her who has quitted her lawful Husband to joyn her self with Fornicators ; Such are all false Christians with whom she commits daily new Adulteries to the wronging of her faithful Husband , who has lov'd her so much , and enrich'd her with all sort of Graces and Vertues , which she abuses , to give up her self to her own Voluptuousness and Pleasures . These if considered , will be found the Abyss of Evils : For she has no longer Fidelity nor Loyalty for her lawful Husband : She despises his Commandments and Laws : In short ; she will depend only on her own Authority and Power , without reserving it to him from whom she received it , with all that she has and possesses , which she per●erts so miserably to the Prejudice of so many Souls , whom she leads with her self to Damnation . I ask'd her , How it was possible that a thing so holy , establish'd by Jesus Christ , could become so abominable ? She said ; Sir , the most perfect things become the most vile when they abuse their Perfections . We see Examples of this , both in divine and humane things . The Angels who were such excellent Heavenly Creatures , are they not become most infamous Devils ? Men who were created by God , with all sort of Perfection , surpassing all other Creatures , are they not become more miserable in Nature than any other Animals , for having abused the Graces of God ? Consider a beautiful Woman that gives up her self to Lewdness : Does she not commit more Sins and Impieties than an ugly one wou'd do , tho' she shou'd prostitute her self as well as the fair one ? The more wealthy a Man is , the more he loses when ruined ; and one that stands very high , when he falls , hurts himself worse than if the Fall had been only from his own Height ; because the greater Height we fall from , the Fall is the more grievous . Jesus Christ had raised the Roman Church above all the People of God o that ever were in the World : For neither the Children of Israel , nor the People of the Jews , nor any others , did ever receive such Graces and Prerogatives as the Church did that Jesus Christ himself came to establish upon Earth . He bestowed on her , and adorned her with all sorts of Gifts and Graces , promising her a perpetual Assistance and infinite Happiness , sending her the Holy Spirit to rule and govern her : But she abusing all his Favours , falsifies her Faith promised to her God ; makes no reckoning of his Laws and Ordinances ; but will follow her own Institution . She abandons her self to that which most pleases her Sensualities , and makes Alliance with the Kings of the Earth , and Creatures like her self , having wasted with them all the spiritual Treasures which she had received from her only Husband : So that in her there is no Footstep any longer to be seen of the Path in which she trod , nor any of the Ways by which he walked , nor any Observance of the Precepts that he gave her . Instead of Poor , she is become Rich , instead of Contempt she is honour'd , and instead of renouncing the World , she seeks it , follows and carelles it : Are not these Heights of Infidelity great enough to make her be rejected and abandoned unto the Miseries in which she is plunged ? I said to her ; That this Change of the Church from Poverty to Riches , and from Contempt to Honour , was introduc'd for a good End ; and that the Councils had so ordain'd it for to support her . She said ; Sir , these are all vain Amusements , to believe that what Jesus Christ found to be evil , the holy Spirit wou'd now find it to be good . We have not a mutable God p who changes his Resolutions as Men do . He never chang'd and never will change . The Doctrine that Jesus Christ brought upon Earth is the last Instruction that God will send Men for working out their Salvation . We must not look for any q other thing . Whatsoever is contrary to his Words , does certainly come from the Devil , who presided in these Councils , who thus chang'd the Rules that Jesus Christ gave his Church for maintaining her aright in his Spirit . But they would not persevere therein but devised to find out Ways to maintain themselves in the Name and Authority of the Church by worldly Riches and Honours . It had been much better for the Salvation of Souls , that the Church had perish'd outwardly , when inwardly she did so , than to invent new Ways contrary to Jesus Christ to maintain her in Reputation . Even as it wou'd be much better not to have a Body , than to have one that is rotten : For that wou'd only infect others . I cannot express to you , Sir , the Stench that I feel of the Corruption of the Body of this Church . How much more Stinking must it be in the Nostrils of God ? Wou'd it not be a great Sin to praise and commend a Whore that outwardly were beautiful , but Pocky within , and design that many might go into her to be infected with her Filthiness ? Such a one wou'd commit as many Murthers as there were Persons killed by Familiarity with her . Are not you afraid , Sir , to do the same , when you will so much commend and excuse this Roman Church , which you may easily perceive to be corrupted ? And the more she is drest up with Vertues and Sanctity , she is the more capable of corrupting the Innocent , who approach her , thinking to find the Spouse of Jesus Christ without Blemish , while in the mean time they contract nothing but the Corruption of an infamous Strumpet . Thus the most Sound become diseased , and will perish if their Maladies be not quickly laid open , and dress'd , as is meet , by that divine Physician , who comes upon the Earth to teach us all things , according to the Promise that Jesus Christ gave us speaking to his Diciples , saying , r that he wou'd send the holy Spirit , who shou'd teach us all things . He is now come , Sir , hear him . The Fifteenth Conference . That the Time is come when the Holy Spirit will teach us all Truth . How Christians do reject his Light ; and what Progress the Devil has made among them . For what end , how , and to whom God communicates his Spirit . I Ask'd her , Who this Physician might be , who could cure such Sores and such Corruption ? She said , It is the Holy Spirit , Sir , which Jesus Christ did promise us a little before his Death , who will teach us all things . This is that LIGHT a which shall arise in the Darkness , which the World will b not receive , but c Love their Darkness rather than the Light. Therefore is it known by so few , because they will not receive it ; giving more Faith to their Darkness than to this Light which breaks forth as a new Day upon the Earth , and comes to discover the Truth of all things . But Men are become now d so much Lovers of themselves that they will not learn the Truth , except in things e which are agreeable to them , resisting the Truth that reproves them , or is not conformable to their Liking and Inclinations . In this they will give Laws to the Holy Spirit , and make him speak what they encline to hear . In these Times the Sins against the Holy Ghost are fully accomplished : Therefore Jesus Christ calls them f dangerous times ; because the Sins which are committed then will not be forgiven neither in this World nor in the other . When Jesus Christ came into the World , they committed many Sins against him : Nevertheless all those shall be forgiven ; because the Jews never g understood that he was the Son of God : Neververtheless they have perceived and confessed that they did ill in putting him to Death , and all the Sins of which we repent shall certainly be forgiven : But this Sin which is now committed against this Holy Spirit , will never be repented of ; and therefore will never be pardoned , neither in this miserable World , nor in that blessed one which is to come ; because they will never ask forgiveness for them , since they will not acknowledge them ; and if they will not suffer the Physician to lay open and search into the Sores of a Patient , how can they hope for a Remedy by his Cure ? Even so the Holy Spirit cannot heal the Wounds of our Souls , if we will not let him discover them . I said to her ; It was very desirable that these Wounds of our Souls were laid open , that they might be healed . She said : Sir , it is indeed a desirable thing , but it is very little desired : For all the World resists this Discovery , and they think they do a very pious Action , when they will hear nothing spoken of the Evils which have crept into the Church , nor yet of the Monks and others who prosess to serve God. The Holy Spirit , it seems must accommodate himself to the Times if he would be heard , and must praise the Vices and Sins that are at present committed against him : For that String must not be touch'd to speak evil of those who desire to continue in Reputation or Authority in the Church , even tho' they should commit all sort of Abominations , and tho' they were Sorcerers and Devils . They teach it as a Principle of Vertue that we ought to excuse their Sins , and take our Garments to cover them , that no body may perceive them . This is very far from desiring that these Wounds may be laid open that they may be healed . 'T is no wonder , Sir , that I have so often told you , that I cannot see by what way there should be so much as one Person at present saved in Christendom ; because the greatest Part live as Atheists , without acknowledging God any longer h or thinking on him ; and the rest having the Reputation of good Men , are so full of the Sins against the Holy Ghost , that I know not what way they can be gained . If it should be told a Priest , Sir , you are deceived in the Administration of the Sacraments : They do not operate of themselves , as you think , he would think this Advertisement came from the Devil , and would resist it as a very ill thing : Or if it should be said to a Monk , or any other devout Person that they were not true Christians , they would presently take the Alarum and withstand the Person who should tell them this Truth , as if he were an Enemy of God , and a Liar : because he who has no desire to amend , will not be pleased to have his Faults discovered to him : Thus every one continues in his Sins , and desires not to leave them off , or so much as discover them . In this Men love Darkness rather than the Light , which arises so graciously , upon which depends the Salvation or Damnation of all the Men in the World : For the Darkness is i universal and there is no Sect or Nation whatsoever that is in the real Truth . I said to her ; That she was obliged to discover these Truths , that they would be of great use tho' it were but to my Soul. She said ; Sir , you are no more disposed than any other to receive the Light of the Holy Spirit , unless your Heart be humble and your Spirit simplified . This is what Jesus Christ told k Nicodemus , that he must become a Child , and enter again into his Mother's Womb ; affirming elsewhere that ( l ) If we are not converted , and become as little Children , we shall never enter into the Kingdom of Heaven . These very Words must now have their compleat and perfect Sense : For he who shall not submit his Spirit in Simplicity as a little Child , cannot receive the real Truth which the Holy Spirit brings into the World ; because the Doctrines of Men and their evil Customs have so blinded and darkned their Understandings , that 't is impossible for them to receive the Light of Truth , unless they be first stript of all their Sciences acquired by humane Means , which prove Vails and Bandages to the Eyes of the Soul : For these humane Maxims are all lying and deceitful , teaching to honour Men , and give Deference to them , when they are in Place and Dignities , not considering that Honour is due to God alone by his Commandment , and that Deference ought to be given to the Truth only , to which it is due ; and as long as we don't apprehend these things , we will think we do well to adhere to the Sciences we have learned from Men , and will not empty our selves of them , that we may receive the Wisdom of the Holy Spirit ; especially when by it we shall discover things quite contrary to our Sentiments , or those which our Masters taught us . You are not more than any other , Sir , delivered from your own Wisdom , which hinders the Holy Spirit , and that even under a Colour of good : For you wou'd make Scruple to believe the Holy Spirit , when it shou'd tell you things contrary to the Councils held in the Roman Church , as I perceived when I spoke of such things to you ; because you have been brought up in it , and foster'd with a Belief that these Councils were directed by the Holy Spirit ; tho' this cannot be true ; it being your Resolution not to depart from her . This will hinder you from submitting to the Light of the Holy Spirit , which will have no Opposition nor Resistance , but a simple Submission . I said to her ; That I could not disown I had Difficulty to believe things contrary to the Councils : Nevertheless I would follow the Light of the Holy Spirit . She said ; Sir , you cannot follow the one without quitting the other ; because indeed they are as far from one another , as Truth is from Lyes : For the Holy Spirit teaches only the Truth , which makes for the Glory of God ; whereas these Councils teach only that which makes for their own Glory and Authority . Take off a little , Sir , this Veil of Preoccupation of believing blindly that Rome is the Holy Church ; and submit to God that he may shew you what Truth is in this . You will feel evidently in the Bottom of your Soul , that God cannot change as these Persons have changed the Institutions of Jesus Christ . We must not be so void of Judgment , as blindly to lay the Foundation of our Eternal Salvation upon false Suppositions ; but we must fully open our Eyes and consider if what we have learned hitherto , be more clear and solid than what is now discovered . You will thereby perceive which of the two is farthest from the true Light : But as long as you are partial , and can hardly believe this or that , your Soul is not free to receive this Truth . If you believe things , because Councils or others have told you them , you are not established in the Truth of these things , but only in the Opinion you have of those who tell you them . And do you not know that the Holy Spirit says l that all Men are Lyars ? Wherefore then will you believe things because Men say them ? I wou'd never have you to believe my Words , because I say them ; but I wou'd indeed have you to believe them because they are true . We ought always to follow and love the Truth , wherever it is ; but never to believe and follow a Lye , even tho' it shou'd come from the Mouth of a holy Person : For otherwise we shall commit great and irreparable Faults as to the Salvation of our Souls , especially in this dangerous time , wherein the Devil is plac'd m in God's Throne , and teaches us Lyes instead of the Truth . That God has given us an Understanding to comprehend , is not for temporal and transient things , but that we may understand and discern the Things that concern our Salvation and Eternal Life . In this we ought to employ all the Force of our Spirit n to discover if what they tell and teach us now in this Matter be true or not , without adventuring upon a blind Belief , as all Christians do at present . I said to her ; That I would not lean to a blind Belief , but to the streight Truth . She said ; Sir , if it be so , you will have no trouble to believe what I tell you , tho' it be contrary to the Councils : For I do not speak of my self , and I tell only what the Spirit of God dictates to me . Take good heed to my Words : they proceed always from the Spirit of Truth , who must teach all things . He cannot deceive you , as wou'd your Learning and Studies , that you may have acquired by humane Means . Be jealous of them : For 't is so long since the Devil did insinuate himself into the Church of God to corrupt it , that almost it cannot be told from what time it was corrupted : Insomuch that even while Jesus Christ was yet upon Earth , the Dvil o listed himself as a Soldier of Jesus Christ , on design to thwart his Doctrine , and in the time of his Apostles he became a Captain ; because he had already gained many under his Power p ; and in the time of their Disciples he had yet more , and might then by just Title have born the Name of Colonel ; because he ruled many ; and after the Apostles Death he became a Governour by the Encrease of his Power : But since they wou'd needs form this Body of the Roman Church , the Devil is become General of it , by which Government , he has now conquered all the World , and is universal Emperor , especially over the Christians , whom he holds under his particular Empire . He is therefore justly called Antichrist ; because he has gainsaid the Doctrine of Jesus Christ , which by him has been abolished and annihilated ; because under this Pretext of Christ , he has infatuated Mens Minds to make them believe that what is contrary to Christ , is Christ himself , and that what q is the Synagogue of Satan , is the holy Church . And thus by these false Persuasions , he has deceived all the World , and the most Religions believe they follow God , when they follow the Devil : because he is so masqu'd with the Veil of Piety and Devotion , he cou'd have prevail'd with well-meaning Persons , by teaching them Evil ; but under this Colour of Holiness and the Holy Church , all the World do blindly follow him with such Fidelity , that it wou'd be very hard to divert them from him . Every one wou'd think he did ill to quit this Church , which is so only in Appearance , to follow the true one . I only regret you , and such as you , Sir , who sincerely intend to follow the real Truth , and nevertheless fear to resist Lyes , out of a frivolous Imagination that the Church will still continue in the material Place where Jesus Christ established it . I said to her ; That when I should discover this Spirit of Errour , I would never follow it : That I would gladly abandon it , and follow the Spirit of Truth . She said ; Sir , if you wou'd follow the Spirit of Truth , quit then all these foolish Persuasions that Christians have now , which are only invented by Antichrist , that he may gain all the World to himself by apparent Holiness . They wou'd persuade you that Rome is the Holy Church , that you must obey her in all her Ordinances . If you do this , you shall be an Idolater , ascribing to Men what belongs to God only ; as Honour , Power and Infallibility . Every one believes that this belongs to her ; tho' it belongs to none but God alone to be Infallible , and to use his Almighty Power : As also to receive Honour , appertains to God only : and he who seeks and desires it , is a Robber , and receives what does not belong to him . Moreover , if you refer yourself in all things to the Church , she will oblige you to things against God and your Conscience , and make you to acknowledge that some Saints are Hereticks , as if the knew of me , she wou'd condemn me for such , tho' I act only by the Holy Spirit , and all the Books that handle the pure Truth , are condemned and forbidden by this Church . There is no longer any thing but Lying that triumphs in her : For she even teaches that we may have the Pardon of our Sins without a precise Love of God ; which overturns all the Law and the Prophets : For they are established , and have spoken for no other End r but to teach this Love which Man owes to God : And now there are Glosses and Arguments found out to disguise this Love , and to give it the Mantle of self-love , with which they promise us Salvation , that they may make us perish insensibly , without knowing it : For all they who do not precisely love God , s go to the Devil . Say the Church what it please , it cannot change the Ordinance that God made from the Beginning of the World. I see nothing there but Tricks and Distractions : For instead of saying to us what Jesus Christ said to the Young Man in the Gospel t If thou wouldest enter into the Kingdom of Heaven , keep my Commandments : For the obtaining of this Kingdom , she teaches us a thousand Fopperies which Jesus Christ never taught us , by Indulgencies , Confraternities , Cords , Girdles , or Scapularies , and Devotions , to Images . All this to me seems so far from the Spirit of Christianity , that I am pain'd at the Heart when I think on 't . I believe all these things serve only to dazle Mens Spirits , that they may never come to the Knowledge of the Truth , and to amuse us as they do the Children , with Rattles to charm our Miseries . I said to her ; I would fain discover where the Holy Spirit was , that I might follow him . She said ; Sir , he is now come in the World. You shall know him by Truth , Righteousness and Goodness : For he is the same with God. There are not in God three Persons , as People imagine ; because all that we can say of God , is , only that he is perfect u Love , all-just , all-good and all-true . Behold , Sir , all that we can know of God in this present Life ; and when we are told , that there are three Persons in God , it is to be understood that there are three Powers , that Love is his Essence , that his x Word communicates this Love , and that his z Understanding makes Man to comprehend it . This Love being the Essence of God , never beginning , and also will never end , which Love was communicated to Man from the Creation : But seeing he understood it not sufficiently , God made his Word a to become Flesh , that it might be the better understood by an Organ sutable to our Senses . Jesus Christ therefore is no other thing but the Word b which c communicates to Man this Love that is in God ; and the Holy Spirit d is the Wisdom ' that gives the Understanding to comprehend this Love. Behold the three Persons that must be known in God , these are , the LOVE , the WORD that declares this Love , and the VNDERSTANDING , that comprehends it . Now the Essence of Love , was from all Eterniry ; But Men cou'd not know it but since the Creation , and even then imperfectly . Therefore the Goodness of God found out the Means to make it known by this humane Body which he took for this end e when he came to treat familiarly with Men ; he becoming Man to make them see manifestly how much he lov'd them : And not being yet satisfied with this , to communicate this Love so sensibly , he f moreover sends his Holy Spirit to teach them all things . You shall know him , Sir , by the principal Qualities of God , which are Righteousness , Goodness and Truth , which are always inseparable from the Spirit of God. Remark well , if what is told you , be still accompanied with these three Qualities . I ask'd her , If the Holy Spirit comes into the World in Flesh , as Jesus Christ did at his Birth ? She said ; No , Sir , there is no need of his coming in the Flesh , to communicate himself to Men as Jesus Christ did ; because he comes not to shew them any new thing for working out their Salvation , Jesus Christ , having sufficiently taught them all things , tho' Men have not comprehended it ; and now the Holy Spirit comes to give unto the Mind the Understanding of the same things which Jesus Christ taught while he was on Earth . Even as Jesus Christ came not to destroy the Law of God , but g to perfect it , so the Holy Spirit comes not now to destroy the Doctrine of Jesus Christ , but to h perfect g it , and to give the perfect Understanding of it to all those who will receive it . 'T is not Needful that for this end he take a Humane Body ; because he brings no new Words but new Notices , that may be conceived by Mens Spirits . These Notices being spiritual have no need of a natural Body that they may be communicated to the Spirits of Men. If you wou'd receive him , Sir , you must become a Child , and i submit your self wholly to God , and then you will find the Effects . But never let your self be deceived by false Appearances : For there are now many false Prophets that come in God's Name , and are of the Synagogue of Satan , as I told you formerly . Try always if they who speak to you do possess these three Qualities of God : Thereby you shall assuredly discover them . For if you let your self be amused with good Words , or even by the Gifts of Prophesies or Miracles , the Devil can counterfeit enough to deceive you . Reject also all those who praise or flatter you : Because the Devil does ordinarily use these Means to deceive those whom he desires to gain to himself . The Spirit of God is always firm and true , full of Righteousness and Goodness . There is no need that he make himself visible to the Eyes of the Flesh , he shall be sufficiently felt by the Sentiments of the Soul , and the Eyes of the Spirit . He shall illuminate all Flesh , and enlighten the Spirits of all those who will hear and follow him . But there must be an humble Heart , and a Spirit entirely yielded up to God. The Sixteenth Conference . How we must beware of false Christs and false Prophets , which seduce all the World , and are so much followed at present . How to discern true Prophets from the false ; and that it would be to no purpose at present to aim at the Conversion of Christians by preaching the Truth to them . I Ask'd her , How it was possible to beware of these false Prophets , since there were so many of them , and that they were disguised with Vertue and Holiness . She said ; Be upon your Guard , Sir ; For it is in this Age that we a ought to be sober , and watch continually ; because the Devil goes about us on design to devour and destroy us . If we have not Faith to believe all that Jesus Christ has foretold us , we could not resist him ; because he is so disguised with Sanctity , and cover'd with Hypocrisie , that the most Pious will blindly believe and follow him . Resist him strongly , Sir , because of the warning that Jesus Christ so often gave us , b to beware of false Christs and false Prophets , that they will seduce and deceive many . It is not as to Turks , Heathens or Hereticks , that Jesus Christ bids us be so much upon our Guard , but false Christians who sit in the Throne of God. He who has not Faith to believe that this is the time now wherein c the Abomination of Desolation is in the Sanctuary cannot resist the Devil , because he resists the known Truth , and so commits a Sin against the Holy Ghost : For this Abomination is so true and manifest that no body can be ignorant of it , but they who are obstinate in Sin , and will die without Penitence , blindly presuming of their Salvation , without desiring to discover the Truth which is now set before their Eyes . The Holy Spirit who is now come to bring into the World the Light of Truth , clearly discovers all things , and shall make manifest the Lyes and Defects of those who are believed to be the Church , if the People will only give ear to the Truth , and not continue obstinately in the Persuasions which they blindly received : For such shall be destroyed d with Sorcerers ; not that they shall commit the same Sins with those Sorcerers , which poison others , but because of their Unbelief , they shall persist to believe and follow these false Prophets , who shall lead them into the Depth of their own Miseries , and this by the just Judgment of God ; because they loved e the Darkness more than the Truth , which God sends so liberally for enlightning the World ; and those who will not receive it , resist the Holy Spirit , and therefore cannot be forgiven neither in this World nor in the other ; and consequently they shall be obliged to continue with the Sorcerers , whom they wou'd not leave in this Life , reckoning themselves to be more holy than the Holy Spirit : For they wou'd not believe the Truth of the Evil hid under a Colour of Vertue and Sanctity , and resisted the Truth as an evil thing . I ask'd her , How I might avoid these false Bretheren , with whom I must daily converse ? and if I ought to have an ill Opinion of all ? She said ; Sir , trust no body , unless you see clearly that the Righteousness , Goodness and Truth of God lives in them ; or at least , that in the whole Course of their Actions they strive to attain to these three Vertues : For otherwise you will be easily deceived ; because you are of easie Belief . You shall think you treat with a Servant of God , when you shall be treating with a Sorcerer . There are so many of them thro' all the World that they make up more than three parts of it , and the most Wicked have the Appearance of Vertue and Holiness ; and by this Hypocrisie they deceive good Men who wou'd scruple to have an ill Opinion of their Neighbour . You must not be of the Opinion that all your Friends are Sorcerers , thereby to hate and condemn them ; but you must distrust every one that you may not be deceiv'd by them ; not to shock them thro' Malice , but to beware of them f thro' Prudence , till you know assuredly that they strive for these three Vertues of God ; because the Devil can never possess them , but in Appearance , and 't is easie to discover when they are false : For the Qualities of the Devil , are Lying , Inconstancy , Hypocrisie ; and those who are of the Devil , deal usually in Lyes , and are inconstant and changeable , disguised and dissembled , g hating the Light , fearing lest their Works shou'd be known and made manifest . He who is of the Devil , is always haughty and proud , and affects Honour , and will not willingly yield to any body . On the contrary , he who is of God , or seeks him , has ordinarily these Qualities ; he is true , sincere and single in Heart , and endeavours to conform him self to the Life and Doctrine of Jesus Christ , and neither seeks , nor fears , nor hopes for any thing without him . All these Marks , Sir , will make you easily discern with what Spirit those are led with whom you must converse , that you may not let your self be advised by any erroneous Spirits , who are now so numerous , and in the highest Places and Dignities : Because the Devil being so powerful , he still prefers his own to Honours and Offices , that by these Means he may gain the more Followers . Therefore I advised you heretofore to abandon all , that you may not continue in so great Perils as there are now in conversing with Men. I said to her ; That I had a long time agoe quitted the Conversation of worldly and evil Men ; but as for those who seem'd to me to be good Men , I had never a hard Thought of them , and I could hardly believe that they belonged to the Devil . She said ; If none but Worldlings and wicked Men cou'd deceive us , Jesus Christ wou'd not have so often said , h Beware of those who come to you in my Name and deceive many , yeae , even if it were possible the very Elect. These Words make appear sufficiently that it is not Worldlings and wicked Men , of whom Jesus Christ says so often , Be not deceived ; because all good Men do abhor these Worldlings and wicked Men : They are therefore out of Hazard of being deceived by them . But these devout Persons , or who wear Religious Habits , being nevertheless in the Devil's Service , may deceive many under these false Appearances . It is with just Reason that Jesus Christ calls our Times dangerous , wherein the Dangers are so cover'd and disguis'd with great Advantages , that the one can scarcely be discerned from the other . We will esteem it a great Happiness to have some Friend a Priest or a Religious Person , or plac'd in some Dignity , who being a Man of Honour and Learning , will give us his Advice and Counsel , both as to our spiritual and temporal Good : Nevertheless this Person shall sometimes be engaged to the Devil to do all the Mischief he can . Is not this a very dangerous thing ? For we take their Counsel as if it came from God himself ; and it comes directly from the Devil , who makes us follow his Will under the Pretence of its being the Will of God. Was it not needful , Sir , that Jesus Christ shou'd so often and so precisely warn us to take heed of these Dangers , to which no Perils , neither from the Wicked nor from visible Devils , are to be compar'd ? because all good Men will always resist them : But these false Bretheren who come in Christ's Name , wou'd deceive the very Elect , Therefore , Sir , trust no body , tho' they shou'd say , I am Christ : For Christ is not here and there , but only in the Doctrine i that he left us by his Word . He who believes any other thing , is deceived . I said to her ; That if this were true , many Souls would be deceived ; because all they who profess to serve God , do follow the Counsel and Direction of some Man ; and if he be of those who belong to the Devil , they may deliver many Souls to Satan . She said ; Sir , this is lamentable in our Days , wherein they have introduc'd these Directions of Men , by which so many are led to Damnation , even tho they were not directed by some Sorcerer , they are at least turned away from God to adhere to Men. This is a great Hindrance to Vertue , and the Salvation of Souls : For as long as we adhere to the Creatures k we shall never find God. The one must go out before the other enter ; and these Guides instead of leading Souls to God do withdraw them from him , even tho' they were good Men ; because God is jealous , and will not suffer a Rival , nor our Hearts to be separated or divided . If so many Souls be engag'd to the Devil by these Directions , it is because they chose rather to be lov'd by Men than God. This gives the Devil Power to gain them by the Means of these Directors , who are much more lov'd and follow'd than God is : For he is often forgotten , that they may remember these Men. Wives esteem them more than their Husbands ; Daughters more than Father and Mother , and Men take more of their Counsel than that of Jesus Christ : Thus every one furnishes Matter for the Devil to be deceiv'd by him . It is by this ▪ Door he enters to make himself universal Emperour of the whole World. He had gain'd many before the Coming of Jesus Christ ; but since he slipt into the Church by these Directions , he possesses all , the Wicked with their own Will , and the Good indirectly by the Conduct of his Adherents , whom he has introduc'd into the Church : For Jesus Christ did never establish such Directions in his Church , nor yet his Apostles , nor their Disciples . If this had been an Institution of the Holy Spirit , it wou●d have been observ'd by the Primitive Christians , who had more Zeal to gain Souls to God than these new Directors have : For they rather draw them to themselves than lead them to God. This often makes the Guides and those who are led by them to perish and go both together to the Devil . I ask'd her , By what Means I might avoid the Seduction of these false Prophets , since they had the chief Ranks in the Church ? how I might discover them from the true ones ? If the one be Priests and Religious Persons as well as the other ? She said ; It will be very hard for to discern them , unless you read diligently the ancient Prophets , : There you will find how the true and how the false Prophets have spoken : For both the one and the other are this Day guided by the same Spirits . The holy Prophets were and still will be led l by the Holy Spirit ; and the false ones were and still will be led and directed by the Devil m , as well at present as under the old Law. There is only this difference of times , that then there were many holy Prophets , and now there are few or none ; because the Number of the False is so encreast that they have almost swallowed up the Good. And as God is not visible by the Eyes of the Body , neither is the Devil visible after that Manner , both being invisible Spirits ; who nevertheless render themselves visible by their n Operations : For he who is guided by God , will still speak ( o ) the Truth without regarding whether it please or displease Men : On the contrary , he who is led by the Devil , will still speak p as Men are willing to hear . Remark well , Sir , in the holy Scripture ; you will find q that all the false Prophets did then always tell good News , and promised to every one Peace , Prosperity and Assurance whereby they deceived all the World. This is even practised at present : For if you take notice of all these Priests and Religious Persons , you shall hear them always promising Peace and Safety to every one , and that even in temporal Affairs , whether as to the State or as to particular Persons : You hear them always telling good News , and promising that all shall go well : So that if you remark the Discourses of these false Prophets of the old Law , and the Preachers and Confessors at present , you shall hear them all speak almost the same Language : For the most Pious now-a-days study to please Men , and to tell them things agreeable to their Senses , and hereby they destroy all the World : For if they were in the Spirit of God , they wou'd tell the Truth , and wou'd preach to all the World r that the Abomination is in the Sanctuary , and that it is high time to turn to God. That s the Ax is laid to the Root , to hew down the Tree , and to break down t that great Statue of the Church which Sin has rendered abominable in the sight of God ; and also that the Life of Christians is very far from true Christianity ; and that the best of them live in a Presumption of their Salvation , and in other Sins against the Holy Ghost . Which is most true : But instead of doing this , they praise and exalt the Church as if she were holy ; and they persuade People that they are Christians when they are baptized ; and tho' they do not at all live according to the Rules of true Christianity , that yet nevertheless they shall be saved . In which they deceive and seduce them : For there are no true Christians , but they u who observe the Doctrine of Jesus Christ , and no body can be saved , but x he who keeps the Commandments of God , the first of which , is , to love God with all our Heart , and our Neighbour as our selves , which no body does : Nevertheless all these false Prophets tell the People that they shall assuredly be saved , and that all shall go well with them . Is not this a sure Mark to discern false Prophets from the true ? because the False flatter us always for our Ruin , and the True reprove us for our Salvation . He that wou'd deliver himself from being deceived , must diligently examine whether these Church-men speak to us according as they are willing to hear , or if they truly reprove what is blame-worthy , of which sort we shall find so very few , that almost none will speak the Truth when it is displeasing to People , especially to those who are in Places and Dignities . For this cause our Times are justly called perilous Times y , since the Evil is so masqu'd with Vertue : For if the Evil were manifest , there wou'd be no danger ; because all good Men wou'd avoid it , and so wou'd put themselves out of Hazard of being deceived : whereas when it is covered over with Piety and Vertue , they think sometimes they wou'd do evil if they shou'd look on it as evil . Therefore Jesus Christ has great Reason to say to us so often , Beware of false Prophets that come in my Name , and be not deceived by them ; and also to tell us z that we must get out of Judaea ; that is , out of the Church , when we shall see the Abomination of Desolation . For this Cause I think , Sir , it is now time to flee . I ask'd her , If it would not be better to abide in the Church , and endeavour to make others like my self see the Deceit and Dangers in which they live , than by flying out of her to abandon them to these Perils ? She said ; If you could illuminate them and make them see the Truth without destroying your self , it would be better to remain in her , tho' it shou'd cost your Life ; but there is no Appearance of prevailing with any , because they are so obstinate in their Sins , which they will not know : For if you shou'd tell any benefic'd Person in the Church that he is not a true Christian , and that the Church has fallen away and become more Pharisaical than ever the true Pharisees were , they wou'd not believe you , but persecute you ; and your best Friends , the most Pious of them wou'd believe you were become an Heretick , and that you wou'd also pervert them : Because the Darkness is so great that they take Lies for Truth without perceiving it ; and they shou'd esteem that to be evil which were most good . Therefore you wou'd do others no good , and you wou'd do evil to your self , and draw upon your self many Persecutions , and bring your self in hazard of falling from the streight Truth thro' an Infatuation of Spirit , with which the Devil directs every one , and hinders them from knowing or discovering the Truth . Therefore Jesus Christ said very well , a that we ought not to give Roses to Swine nor Childrens Bread to Dogs b : The Swine are Persons who wou'd make a Dunghil of the most fragrant Vertues ; and Dogs are they who wou'd tear the Truth by Reproaches and Calumnies . It wou'd not therefore be adviseable at this time to remain in the Church , when Jesus Christ advised to depart and flee out of her : For there you shall not find Children who will receive the Word of God , which is the Bread of our Soul , but Masters and Mistresses who believe they are more wise and more just than the Holy Spirit . I said to her ; That it seemed to me , we were wanting in Charity , when we minded only our own Salvation , and that it was grievous also to follow God , without any other Company . She said ; Sir , you will not act against Charity , by withdrawing from Christians now ; because they are obstinate in their Courses to which they are habituated , and in which they will die without Repentance , and therefore it will avail nothing to preach to them : And the Holy Spirit tells us somewhere c that we must leave off to point out and speak that which does not profit ; and that the God of Peace will very shortly d bruise Satan under our Feet . I understand hereby that it is no longer seasonable to represent the Truth to Christians now , because they will resist and quarrel the Truth , even when we wou'd make it known to them . It is to them we ought not to point out the Finger , nor to speak ; because no Words , how true soever , will profit them any thing . Yet for all this , you shall not remain all alone in following God ; but e a great many will follow him with you ; but you must go among the Jews , where many will be converted and receive the Truth , and will flee from the Spirit of Errour , in which they have been detained for so long a time ; For of God's People they became his Enemies : For this cause they were scattered and divided : But by this Coming of the Holy Spirit f they shall recover the Light and g shall re-enter into the Sheep-fold of Jesus Christ , and shall be h his People , and the Members of his true Church . And because these are only guilty of the Sin against the Son of Man , it shall i be forgiven them ; whereas those Christians will sin now against the Holy Ghost : Therefore they shall not be forgiven in this World nor in the other . You need not then amuse your self any more about this Matter ; I have made Trials enough , having accosted the Persons most renowned for Vertue among the Christians , and I found not so much as one of them capable of receiving the Truth ; they are so pre-occupied with their Roman Church , their Maxims , and seeming Vertues , that it may be said of them that as Jannes and Jambres resisted the Truth , even so Christians do resist it in the same manner . You are the first who has heard me tell the Truth : For till now I cou'd not explain it to any body . This did often trouble me and made me also resolve to quit the Conversation of all Men , and travel so long till I shou'd find some one to whom I might declare the Truth ; Because FOR THIS I AM BORN . I said to her ; That therefore she was obliged to declare the Truth to many , since she was born for this end , and she knew those who were capable to receive it . She said ; Sir , it is not my Business to enquire for Men ; because my Life consists in my Recollection , from whence the Conversation of Men would withdraw me : For I know by Experience that all Creatures are a Hindrance to me , and loss of time . I love rather to remain alone : But if you will transmit to others the Truth which I have communicated to you , you are free to do it , or rather obliged to it : Because God having permitted you to rencounter me , and given me time and Place to tell you so many diverse things , I shall believe he will require of you that you impart them to others : But you must consider well to whom ; because every one is not capable of so great things , and if you address to some that are in Covenant with the Devil , of which there are so many at present , they will use you hardly , and consult with all these Followers of Satan , to oppose and to stifle these Truths in their Cradle . Therefore in this you must k use the Wisdom of the Serpent , and beware of Men ; For they will deliver you up to Governours , and will persecute you , or kill you because of the Truth , which is God. l This bad Usage foretold by Jesus Christ will in this Age have its full Accomplishment : This in the Beginning of the Church of Jesus Christ was but fulfilled in part , because the Apostles only and some few others suffered for the Truth ; but at present many shall be put to death for this Truth , m The Father shall rise up against the Son and he against the Father ; and they shall deliver up one another to the Rulers to be put to Death ; because n the Hour is come , and the Power of Darkness , which has so seiz'd upon all the Earth ; o that they who shall kill you for the Truth , shall think p they do God Service : For Satan's Power is so great and universal , that it has almost blinded all Men ; and their Spirits being infatuated , they take that which is false , to be real , and esteem Lyes more than the Truth : And all this is so well masqu'd with Vertue and Sanctity , that even the best Men will think they do offer Sacrifice to God , when they kill you . Therefore take heed always , Sir , that you give not the Children's Bread to Dogs , nor cast Pearl before Swine ; but try well before you speak to any , if he hunger and thirst after Righteousness , or some other of the eight Beatitudes , which are the Marks that Jesus Christ gave , whereby to discover those who shall be bless'd and shall receive the Spirit of Truth : But as soon as you shall meet with Opposition to the Truth , leave off to tell it , and never move in that which will avail nothing : For God has promised that he will shortly bruise Satan under your Feet . Yet a little while the Devil has his Empire , q which encreases greatly ; and so soon as it shall be at an end ; God will bruise him under the Feet of his faithful Servants , who shall r triumph over all the Powers of Hell : But they must yet suffer a little , and s continue faithful unto death . The Seventeenth Conference . That the Jews and Heathens are better disposed to be converted unto God than the Christians ; and that the Jews shall be restored , and the Christians rejected . I Ask'd her , If I would run the Risque of these Dangers by going among the Jews , since according to her saying , they were more disposed to receive the Truth ? She said ; Yes , Sir , there is Hazard there as well as elsewhere ; because the Devil has those who are in Covenant with him , in every Place , in every State , in every Sect , and under every Law : For he has run to and fro thro' all the Earth , and hath devoured many , as well among the Jews as among others : But I except the Good among the Jews , and I know certainly that these are more disposed to receive the Truth than any others ; because they sin thro' Ignorance : For they never knew that Jesus Christ was the Son of God , and do not yet know it : For they look for this Son of God in Glory , and know not that he shall be the same who came already among them in Dishonour . As soon as they shall discover this Truth a , they shall return from their Exile , and re-enter into the Promise made to Abraham , and shall return to be God's People , in Exclusion of the Christians , who having abused so many Privileges c shall be cut off , and the Jews settled again on their Ruins . I ask'd her , Wherefore the Christians could not be reformed , that they might become the People of God as well as the Jews Converted , to take away their Crown ? She said ; Sir the Jews are much more disposed to receive the Truth , than the Christians are : For these sin out of pure Malicé , and have forsaken God and his Laws . This the Jews have not done , They do yet fear and know God , and the Christians do neither : For they preach publickly that to obtain the Pardon of our Sins , we are not obliged to love God ; that to save us from going to Hell , it is enough to have self-love ; that this Fear of their Damnation is capable of procuring them the Pardon of their Sins and Salvation ; and they utter a thousand other Blasphemies against God in every thing . This they can't do thro' Ignorance ; because besides the Law of God which they have received as well as the Jews : They have moreover the Law of the Gospel and the Doctrine of the Apostles , which was left them in Writing for an everlasting Memorial , which all Christians ought still to follow . The Christians have received Faith to believe that Jesus Christ is the Son of God , and that he came into the World , where he suffered Pains , Labours , Poverty and Contempt , was persecuted , imprisoned , scourged , buffetted , and at last put to Death on a Cross , as a Malefactor , and all this to give an Example d to Christians , that by following his Steps , they might enter into his Glory . They do believe all these things , and also that the same Son of God is really in the Sacrament of the Altar , with a great many other things contain'd in the Creed . Nevertheless , against their Belief they live directly contrary to what Jesus Christ taught them , and what they believe by the Command of God. If the Jews believed this , that Jesus Christ is the Son of God , they would mourn for the Sins which they committed against him , and would follow his Example , ( which e shall very shortly come to pass : ) whereas the Christians shall die obstinate in their Sins without Repentance . By which you may judge , Sir , that the Jews are much more disposed to receive the Spirit of Truth so soon as it should be communicated to them , than the Christians who oppose the known Truth . They know that Jesus Christ is the Son of God and that he is in the Sacrament of the Altar , and they shew him less Respect than a Servant would do to the meanest Master , and eat and swallow him as a Piece of Bread. How would you have these Persons to be reformed , since they would reform all the World , looking on themselves as Gods of the Earth , and Children of the true God , while they are led by the Devil ? This they will not acknowledge , chusing rather to perish in their Darkness , than to give ear to the Truth : whereas those Jews would gladly hear what will enlighten them , and would be bettered by knowing the Truth : For many good Spirits among them aspire after it , f hungring and thirsting after Righteousness , which when they see and know , they will immediately embrace it ; because nothing but Ignorance hinders them from resigning themselves wholly to God : Whereas the Christians thro' pure Obstinacy in their Sins , will not do it : So that if I should go to the College of Cardinals at Rome , and tell them that I come from God to advertise them that they are not true Christians , and that Jesus Christ taught another way of living , than what they observe , and that to be saved , we must of Necessity follow Jesus , they would presently seize on me as a Criminal , and put me to death , if I would not retract my Words , tho' they knew well enough they were true ; even tho' they should evidently perceive that I had the holy Spirit , they would oppose this Truth , that they might maintain their Errours . How then , Sir would you have such Persons to be converted ? God will never force any body , having given to all Men their Free-Will , to use it according as they please . If these Christians will acknowledge no other God but their own Authority , they would deal hardly with God himself if he shou'd come to speak against it . How cou'd God in Justice reform these Christians , who will not be reformed , loving rather to perish in their Blindness , than to receive the Light , and this of their deliberate Will ? Whereas those Jews are still looking for and aspiring after the Coming of their Saviour in Glory : Tho' in many things they err , Nevertheless they persevere in this Hope which will infallibly come to pass g to them , provided they h acknowledge the Fault they committed in putting Jesus Christ to Death . I ask'd her , Whether there was any Sect or Nation more capable of receiving the Truth , than the Jews , who were a People rejected by all Nations , and despised by every body , as unworthy of the Conversation of all good Men ? She said ; Sir , I know not precisely what the Jews are ; but as a Friend I can tell you , that they are yet the People who love God more than any other . Their being rejected and despised by every body , shall perhaps serve for a Satisfaction to God for the Sins which they committed in putting him to death : Because this is God's Way , k to chuse always the Things that are most vile and most contemned by the World. I do not at all doubt but the Jews will be the first in the Kingdom of Heaven ; because they have been so humbled and despised in this World ; in which they have imitated Jesus Christ more than the Christians ; who honour themselves more than God , and every one esteems them as the People of God ▪ and Jesus Christ has told us by the Mouth of his Mother , m that he will put down the Mighty from their Seats , and will exalt the Humble . This makes me believe that this People of the Jews , so humbled through all the World , shall be exalted , n above all others ; and that the Roman Church which is placed in the highest Chair on Earth o shall be cast down from all her Power : Because God has said p that he who exalts himself , shall be abased ; and he who humbles himself , shall be exalted . It must needs be , Sir , that all the Words of God be fulfilled in all Respects . The Jews having been the most humbled People among Men , r ought to be according to the Justice and Truth of God , the most Exalted , as it shall s come to pass . For as soon as they shall receive the Truth which I commit to you , they shall be converted , t and receive the Holy Spirit , by whom they shall discover all things , see their Errors and the Truth , and embracing it , shall arrive at the Time so , often desired by them , in which u they will see the true Messiah and Saviour of the World come in Glory , who x will receive them into his Kingdom ; from whence the Children of it y shall be shut out . These are the Christians who shall never taste of his z Feast , tho' they were invited and called unto it : But the Jews and Heathens shall sit down there , and the Christians shall be thrust out ; because they would not obey God's Call ; who having called them to Christianity , they would not conform themselves unto it : Therefore they shall never taste of his Dainties ; because this is the last Mercy of God , who will bring to his Table the Sick rather than the Whole , who resist his Will , as the Christians do now . I ask'd her , If I might declare to the Jews all the things she had told me , as coming from God by a Prophetical Spirit ? She said ; Sir , I am not Prophetical as the Ancient Prophets were , who spoke of very obscure things : So that many times , neither a the People , nor b they themselves understood well what they signified ; because the Time was not yet come to give the full Understanding of them : But at present , in this Fulness of Time , God declares his Secrets very manifestly , that every one may understand them : So that you must not say , Sir , that you are sent in the Name of some Prophet : because the Things that I have told you , are such plain and lively Truths , that no body of a good Judgment can doubt , but the Holy Spirit must have inspired them : For if they believe that God is Truth , my Words are so sensibly inseparable from it , that all Nations , both great and small , must confess , that in all my Discourses , the Truth is in its Source : And this Truth being d God ; it is therefore God assuredly , who declares these Truths : For the Devil is the Father of Lyes , and Nature finds out still Excuses , either in its own Sins , or in those it loves . By which you may see evidently , that Truth comes immediately from God , tho' it shou'd come out of an Ass e as once it did . Therefore you need not so much stay to judge whether I have the Spirit of Prophesie , as you ought to examine very narrowly whether I speak the Truth : For that is always God. The Prophesies of the Ancient Prophets , will all of them very shortly be fulfilled . There is no Need of any longer having obscure Prophesies ; because we are fallen into the last Times , wherein e all the Prophesies shall cease , and we shall see them all entirely accomplished , and we shall not receive any more new ones : Because the King of all the Prophets will himself govern his People , and will give an entire Accomplishment to all that has been prophesied of him . So that , Sir you shall not need to say , that you hold these Truths from a Prophet ; because the Work does always bear Witness who its Workman has been . Even so when the Truth is lively declared , it gives sufficient Evidence by what Master it is formed . I cannot conceal that I derive all my Wisdom from God ; because I never learned any thing from Men : But there is no Need to say that I have a Prophetick Spirit , when God gives Reasons and Comparisons to explain it after the Manner of Men. I said to her ; That in many of her Discourses she spoke of the Future , and of the Time to come , and that as to those , we could not know yet , whether they were true or not . She said ; Sir , what is to come , is as true as what I have already experienced . Receive all with Humility of Heart , and you shall see in its Time as clear as the Sun , that all shall be accomplished : For God cannot lye . The holy Scriptures must say the same things that I say : Because all proceeds from one and the same Spirit , and the Jews will understand me yet better than you do , because they are more vers'd in the holy Scriptures . I think if I spoke to them , their Hearts would be over-joy'd and ravish'd with Pleasure , to know that so great a Happiness is to befal them , as to become the People of God , and to suffer for his Love , till they shall see him come in Glory , with his Angels , to render to every one according to his Works . The Christians have this in their Creed ; which contains the twelve Articles of Faith , that Jesus Christ who is ascended into Heaven , shall come again to judge the Quick and the Dead : And notwithstanding they will not believe it , tho' they say it daily : Or , they imagine that this Coming shall be so suddenly , as if the Judgment were to be by Way of Enchantment , and that it were to pa●s in an Instant , or in one Day . These are foolish Speculations : For the Judgment is already begun , and I know not how many Years it shall last ; only at the End f Jesus Christ shall appear upon the Earth in Glory and Majesty , and so shall g converse with Men , who shall be all made happy with his glorious Presence , which shall fill them with Glory , and shall wipe away all their Tears and Griefs to bring them into Joy that shall never end . They who will not believe this , are Enemies of their own Good ; because there is nothing in the World that can give them h more Constancy to suffer , than the Hopes they have , that in the End they shall see the glorious Coming of Jesus Christ upon Earth . All sorts of Consolations are comprehended in this . I said to her , That the Jews look for the Coming of their Messias in Glory , that he would come to reign and abide with them : but that the Christians look'd for him only to come and judge the World , and to go away again , carrying along with him all the Blessed , She said ; Sir , the Jews shall not be disappointed of their Expectation : They shall see their Messiah in Glory , i who will govern them upon Earth , conversing , eating and drinking with them : For he himself says , that k he will make his Friends sit down at his Table ; and that he will rise up and serve them ; now in this Paradise , which the Christians imagine , there shall be no need of sitting at a Table , nor eating nor being served : And also when Jesus Christ said to his Disciples l that he would drink no more of the Fruit of the Vine , till he drank it new in the Kingdom of his Father ; he means certainly of the Earth ; which shall be the Kingdom that God will give to the Body of Jesus Christ : Because in the Divine Kingdom , there can be no Planting of Vines nor making of Presses to drink Wine there . Truly , Sir , the Christians are superstitious in many things , and they judge rashly of all that they do not comprehend . They may clearly see by the holy Scriptures that Jesus Christ shall have a glorious Reign , and that he m will be the Restorer of all things , and also the Saviour of Men ; Because all n the Prophets with the Apostles and other Saints have sufficiently spoken of these things which shall certainly come to pass : For the Scripture cannot err or fail : But because they have not received the compleat Knowledge of them to explain all , the Christians Fancy in their Speculations ; that this shall come to pass in a divine and incomprehensible Paradise without reflecting that the divine Kingdom cou'd not be promised to Jesus Christ ; because as God , he always possess'd it , and has no need of being promised what he possesses : For Possession is always greater than Promise ; for that is wholly accomplished by Possession . Therefore the Promise of Jesus Christ must be on Earth ; where he shall reign o over all Men , shall save them , and re-establish all things ; because in the divine Heaven there is nothing to be re-established : For nothing was ever spoiled there : Nor any to be saved ; because all that are there , have Salvation ; and whither , can they imagine that God shou'd carry the Blessed with him , since he comprehends all things , and cannot be contain'd by any thing ? They speak of God , as if he had a Closet somewhere for his Retirement . I said to her ; That the Jews had look'd a long time for the Messias ; but that the Christians did not expect him till the Day of Judgment and the Resurrection of the Dead . She said ; Sir , the Jews have done well always to wait for their Messiah : For a Thing is then more loved when it is long desired . It is a constant Faith that makes them persevere in this Expectation , which shall be recompensed with a great Joy , when they shall receive the Fruit of their Hope : For it is not vain , but very well founded on all the Holy Scriptures ; which is the most solid Foundation in the whole World , since it is the Word of an all-wise , all-good and all-mighty God : But when the Christians look for their Saviour only on a certain Day , p they are not so diligent to prepare for his Coming , which they imagine to be yet far from them . They confound divers things together , which have no Relation to one another ; and they make but one Day of the Plagues , the Judgment , the Resurrection of the Dead , and the Coming of Jesus Christ in Glory ; as if all these things were to be done together : But they are greatly deceived . q we have not a God of Confusion , who surprises Persons at unawares , confounding them by precipitating things : On the contrary , all his Ways are so well regulated and ordered , that there is not a Devil in Hell that cou'd say in truth that God gave him the least Surprize , or that he could find in all his Works the least Injustice or Want of Goodness and Truth . This being so , how cou'd it be that God shou'd send all his Plagues in one Day , that no body might have Leisure to be converted , being surprised so suddenly with so many different Evils as to be chastised , judged , raised again , saved or damned all in one Day ? If God has been just , good and true from all Eternity , wou'd he become impious at the last Day ? This cannot be : But Men mistake him , and every one judges of him according to their Fancy : For if they wou'd judge uprightly , they wou'd not dare to say that God cou'd surprise Men to judge and chastize them so suddenly . I wou'd gladly ask Christians , where they find it Written , how long the Judgment shall last ? I said to her ; That no body had distinguished these Times , and that all Christians believed that the Judgment , the Chastisement , the Resurrection of the Dead and the Coming of Jesus in Glory , were but one and the same thing , and that they should come to pass all together . She said ; Sir , They are very much deceived : For these are all divers things which must come to pass at different Times : For first of all the Judgment is , when God saw the universal Iniquity of all the Men of the World , and that not so much as one knew and lov'd him ; he by streight Justice judged and condemned the World : And that he might not surprise any , r he delays the Execution of his Sentence , that Men might discover by Experience that the World is judged , seeing the Evils to encrease , and Peoples Amendment desperate . This is the greatest Evidence to verifie that the Sentence is irrevocable . God does this , that Men remarking these Truths , may quake for Fear , and be converted unto him , that they may obtain his Mercy , at least every one for their own particular . I believe , Sir , that these thirty Years the World is judged and condemned ; and that now the Time is come to put this Sentence in Execution . It will begin s with the Plague of War , and then that of Pestilence , and after of Famine , that there may be time given to all Men of good Will to repent , and to take these Plagues in Penitence for their Sins , and by these Sufferings to find a Way to return to God with all their Heart and to rise from Death to Life , that is to say , from Sin to Grace , as the Jews shall do by being converted first of all , that the Lord may find t them watching at his Coming , and may say to them , u Well done good and faithful Servant ; because thou hast been faithful in a few things , I will set thee over great things : Enter into the Joy of thy Lord : Which Joy shall be recovered at the Coming of Jesus Christ in Glory , who will overthrow x all Evil by the Brightness of his Coming , which shall be seen and understood by all the Men who shall then be remaining on the Earth . Thus it is that God orders these last things y with Weight and Measure , that he may still exercise his Righteousness , Goodness and Truth , even to the End of the World , waiting still for Sinners to Repentance , being desirous z that they shou'd be converted and live . Whatever Men say , God will never depart from his eternal Qualities , and will not confound his last Works no more than he did his first : For he continues still firm and constant in all his works . If Men will not know this , 't is their own Fault , and the Effect of the straying of their Minds : Nevertheless it is time to open their Eyes : For the Plagues are begun . I said to her ; That the Jews were wilfully obstinate not to believe that Jesus Christ was God , which the Christians did believe assuredly ; and consequently they were nearer to be converted than the Jews . She said ; Sir , the Jews are less obstinate than the Christians ; because there is more Ground for their Unbelief than for that of the Christians , who reject the Coming of Jesus Christ in Glory , tho' it be verified by all the Holy Prophets , the Apostles and Jesus Christ himself , who in so many divers Places declare his glorious Coming , and very few speak of his Coming in Reproach . This makes the Jews doubtful , knowing that God never surprises any ; but often foretells the things that must come to pass ; and they finding so frequently in the Holy Scripture the Prophesie of his Coming in Glory , and so seldom his Coming in Reproach , they have some fundamental Reasons , for which they cannot believe his Coming in Reproach : But so soon as the Truth shall come to enlighten them , they will yield to it ; because they love it : Whereas the Christians do formally resist it , and wilfully impugn it , and will not believe what they read so often , nor hearken to the Light that is offered them thereupon ; being desirous to continue obstinately in the Persuasions in which they have been trained , and blindly to believe the Sentiments of Mens preferring them to the Truth of God. So that the Jews will sooner believe that Jesus Christ is God , than the Christians will believe that the same Jesus Christ shall come to reign in Glory upon Earth , tho this Coming be much more to be desired and valued than that Coming in Sufferings and Reproaches : For he who highly esteems God , will be troubled to believe or see he shou'd be abased or despised , and become the Reproach of Men , he who deserves all Honours in Heaven and Earth . Hereby the Jew's have more humane Ground not to believe the Coming of Jesus Christ in Sufferings , than the Christians have not to believe his Coming in Glory , which is more honourable , pleasant and desirable , tho' the Jews as well as the Christians do very ill not to believe both the Comings of Jesus Christ , which are equally true , both the one and the other . I said to her ; That she seem'd to hold the Jews Part more than the Christians . She said ; Pardon me , Sir , I am not partial ; and if I were , I wou'd rather take the Christians Part , among whom I am born , than that of the Jews whom I never saw . I hold only the Part of Truth without leaning to any Side ; because I have no Pretensions upon Earth : Neither Jews nor Christians will give me any thing : But God will judge me in Truth and Righteousness : Therefore I will always observe it without Respect to any body . If I knew not that the Jews are more disposed to receive the Truth than the Christians , I wou'd not speak to their Advantage : But I cannot conceal the Truth , when it is asked me . If you address these Jews , you will find my Saying true : For I know nothing of my self : All comes from a Source from whence no Lye can be drawn . I am not enclined for the Jews , nor for any other Sect in the World : For I know none of them that are well pleasing to God : But I love those best that are most disposed to receive the Truth , and to be converted unto God , and I remark this People of the Jews to be more disposed for this than any other : Which , in Trust , I declare to you : Not that I may be lov'd or despised ; but that I may simply declare the Truth as I know it . Make a Trial of it , Sir , and of all the other Things which I have told you , you will find them in their Time , all true : For I am not for telling things that are extravagant , or without Necessity . You will have Need after this , to know all that I have declared unto you . They will be very profitable for you , and for those whom you shall judge capable of receiving them . Doubt nothing of them . Conceive and digest them all . You shall receive from them great Light in your Understanding , and Strength , and Nourishment to your Soul , and you shall still enter farther into the Knowledge of God and of your self , which shall be an Everlasting Happiness for you . Beware of being tempted to believe the Contrary : Because the Devil will surprize you with false Appearances under a Pretext of scrupulous Piety and Justice . The Eighteenth Conference . How the Holy Spirit gives his Light to the Soul. I Said to her ; That I would not doubt of her Words ; because I believed that they all came from the Holy Spirit . She said ; Softly , Sir , all my Words come not from the Holy Spirit : For he does not dictate to me all the Words that I must pronounce ; but the Substance of all that I say ; because I would never speak otherwise than by his Motion ; and no other Discourses are necessary for me : For I have no Desire to please any ; and all that makes not for the Glory of God , seems to me a superfluous and useless Thing . Therefore I do not willingly utter any Discourse but these to which the Holy Spirit moves me : But he does not dictate to me all my Words . I have Need to express my self by Humane Reasons or Comparisons ; because otherwise they could not understand me : For the Holy Spirit speaks so succinctly , that one Word makes me comprehend many things . He gives Subtilty to the Understanding to conceive great Things by one of his small Motions . It is just as if one were in a fine Room ▪ well adorned with divers Furnitures and Rarities : But there were no Light in it whereby to see all these things . In such a Case it wou'd require a great many Words , to make him who had never seen them , understand in particular all the fine things and Furniture that were in the Room , telling him here are such and such Pictures , such Tables , such Seats , and such like Things ; and yet we could not make him comprehend well the Beauty of this Furniture and Rarities : But if a Light were brought into the Room , tho it were but that of a Candle , in a Moment it would give more Knowledge of all the Things that are in the Room , than all the Discourses that were uttered to make them known . So it is with the Light of the Holy Spirit when it enters into a Soul , it makes it know and comprehend all things very clearly : Nevertheless these things cannot be seen by Souls who are yet in the Darkness and Obscurity of their own Passions ; Many Words and Discourses must be used to make them understand the Rarities that are in the Works of God. It is thus , Sir , that I tell you all my Words do not come immediately from the Holy Spirit : But indeed all the Substance of what I say ; Because I never had any other Master , nor any other Study , but that of purging my Soul from Earthly Affections . By this I received the Light of all the things of which I have spoken to you with many more , which nevertheless I could not make you understand , but by Words and Discourses , accommodated to your Capacity , which are not all precisely endited by the Holy Spirit Word for Word , except that in general they are produced by the Gift of Wisdom , which a the Holy Spirit always brings along with him into the Soul where he resides , giving it the Skill to express it self , and to make Divine Things be understood by those who are in Darkness . Therefore , Sir , you are not deceived in believing that my Words come from the Holy Spirit : For it is true , if you take them in Substance : But if you would maintain a precise enditing of Words , the Enemies of the Truth might surprize you in some Terms not well express'd , or some Word of a contrary Signification , or other Faults of my Language , which come from my Weakness or Ignorance : For the Holy Spirit can commit no Faults . He always gives his Light perfect and compleat to the Soul that is purified from it self : But he does not always give precise Words and Terms to make it be understood by others ; because it does not remain always precisely hearkning to the Enditing of the Holy Spirit , being often distracted by Earthly Objects , which divert it sometimes without its being aware ; and in this Diversion it may commit many Faults , even tho' it had received the Holy Spirit . For this Cause our Life is always dangerous , and we ought b still to watch that we be not surprized by our Enemies . I asked her , How she could see by the Light of the Holy Spirit , things which consist in Matter of Fact , as the Deportment of the Jews , and Christians , and others ? She said ; Sir , this is manifested to my Understanding even as Divine Things are , without any Distinction , except that the Soul receives more Contentment in conceiving and understanding the Things of God , than those which respect Men ; tho' all come from the same Source , nevertheless they have different Effects : For when God shews to the Soul his straight Righteousness , his universal Goodness , his pure Truth ; it is filled with Wisdom and solid Vertue by those which it remarks in God ; and when he makes it see his Glory , Majesty , and his Almighty Power , the Soul is filled with Joy , Honour and Strength , in Consideration of the Qualities of its God ; But he no sooner makes appear to it the deplorable State to which Men are reduced now , than the Soul is afflicted , and thirsts with a Desire to see them converted unto God , who also shews unto it all the necessary Means for this Conversion . And as a Physician cannot rightly cure a sick Person or Patient , without seeing first the Cause of the Disease , or laying open the Sores of his Evil ; even so does God towards a charitable Soul , that is touched with a sensible Regret to see its Neighbour perish , and with a Desire to succour him with all its Power . Then God makes it see the Sores , that is , the Faults and Sins of his People more distinctly than if it conversed daily with them , even though it has never seen them by the Eyes of the Body . Nevertheless it knows them better than they who converse daily with them ; Because the Light of God pierces to the Bottom of Souls ; and the Sight of Men perceives only outward things . Therefore many are often deceived , and take what is false for true : But God judges always with an upright Judgment : And when the Soul has Bowels of Charity to help its Neighbour , God shews it the State in which he lives , and also the Means by which he may rise again from his Fall. This is the Reason why God makes Matters of Fact , which respect our Neigbour , to be as well perceived as divine Things , and that by the Light of the Holy Spirit , which is so much the brighter the farther it is removed from Humane Light and Natural Knowledge . For this Cause , Sir , I retire so much from Men , and will learn nothing from them ; because their Wisdom hinders and obscures the Light of the Holy Spirit ; and according as I am removed from them , accordingly I approach to true Knowledge : For sometimes I wou'd tell you better what passes among the Turks or other remote Places , than what is done in my Presence : For my Eyes may deceive me : But the Holy Spirit cannot deceive me . I asked her , How this Light had its Original ? If the Holy Spirit did immediately declare things to the Soul , or if the Soul did propose them first ? She said ; Sir , this is done differently : For sometimes the Holy Spirit gives Notices of the Things which the Soul never saw nor thought of : At other times he makes it understand something which it saw or understood imperfectly : But for the most Part , the Light is demanded by the Soul when it prays for it or for somewhat else : Then if it be well recollected , it receives the Understanding of what it asked , either God grants it , or makes it see wherefore he denies it , or else what it ought to do or forsake to co-operate with the Designs of God , and to obtain its Request . Behold how the Lights of the Holy Spirit have their Rise . All that is needful in this , is c to disengage our Soul from Earthly Affections , and to resign it to the Will of God ; Then he governs and illuminates it in such sort as that it cannot be ignorant of any thing that it ought to know : For as for simple Curiosities , we ought never to ask or desire them ; but only that which is well pleasing unto God , or profitable to our Neighbour : The Knowledge of which Things God does not deny to Souls who are faithfully dedicated to him . I wish , Sir , you may be one of them , that you may learn in a Moment more things in these Matters , than I cou'd tell you in a whole Day : For one Word from God contains more than Ten Thousand Discourses of Men , which are still accompanied with many Defects and Imperfections : Whereas the Holy Spirit has a perfect Accomplishment in every Thing , and enlarges himself according as the Soul is emptied of it self . We have nothing else to do , but to empty our selves ; because God being always in the Center of our Soul , he wou'd enlighten it abundantly in case the Hindrances were removed : For take them away and we receive Light. The End of the Second Part. THE CONTENTS . Conference . I. How the Opinions of the Learned are injurious to God , they being ignorant of his Works . Of God's Presence , and of his Grace . Of the Liberty , Power and Weakness of Man ; and of the State of Infants before the Vse of their Reason . p. 1. Conf. II. Of the State of little Infants , which come from good or evil Parents : And of Baptism . p. 11. Conf. III. How the Devil has crept into the Church as Antichrist , and is there maintain'd and authoriz'd . p. 19. Conf. IV. Of the Reformation of the Church , of its Councils , Commands and Ordinances . p. 21. Conf. V. That all Men ought to labour to satisfie the Justice of God , by this Penitence . p. 31. Conf. VI. That the Roman Church is the Spouse of Jesus Christ ; but that she has falsified her Faith to her lawful Husband . p. 33. Conf. VII . Of the Mass , and of the Sacraments and Ecclesiastical Functions . p. 44. Conf VIII . What are the Sins against the Holy Ghost , and how much they prevail . p. 50. Conf IX . That no body can be saved , but he who professes the Goodness , Righteousness and Truth of God. The World is at present without them , but it shall be renewed . The Danger that Men are in . Secret Evil ought to be discovered . p. 57. Conf. X. That the Time is come that Men shall receive the Holy Spirit in Fulness , and what hinders them to receive him . p. 66. Conf. XI . How Man must resign himself to God. p. 69. Conf. XII . Of discerning the Motions of God from those of Nature , which must be done by Righteousness , Goodness and Truth , which are three divine Qualities , according to which all our Motions and all our Actions ought to be regulated with great Care. p. 76. Conf. XIII . That Persons illuminated by God , may serve as powerful Means for Salvation ; but it 's God only who can give it ; and that now the Company of Men is dangerous . p. 84. Conf. XIV . That the Habit does not make the Monk , and that Religions of themselves make none holy . Of the Corruption of them and of the Church . p. 86. Conf. XV. That the Time is come when the Holy Spirit will teach us all Truth . How Christians do reject his Light , and what Progress the Devil has made among them . For what end , how , and to whom God communicates his Spirit . p 105. Conf. XVI . How we must beware of false Christs and false Prophets , which seduce all the World , and are so much followed at present . How to discern true Prophets from the false ; and that it would be to no purpose at present to aim at the Conversion of Christians by preaching the Truth to them . p. 114. Conf. XVII . That the Jews and Heathens are better disposed to be converted unto God than the Christians ; and that the Jews shall be restored , and the Christians rejected . p. 124. Conf. XVIII . How the Holy Spirit gives his Light to the Soul. p. 136. The End of the Contents . THE LIGHT OF THE WORLD . The Third and Last Part. CONTAINING The Last Conferences WHICH M. ANTONIA BOURIGNON HAD WITH The Deceast Mr. CHRISTIAN de CORT , Priest , Pastour of St. John's at Mechlin , Superiour of the Fathers of the Oratory there , and Directour of the Isle of Noorestrandt . Which deserves to be Read , Understood , and Considered by all who desire to be Saved . Written Originally in French. LONDON , Printed in the Year MDCXCVI . Isaiah 58. 10. Thy Light shall arise in the midst of Darkness ; and thy Obscurity shall become as Noon-day . To the READER . HERE is , FRIENDLY READER , the Third Part of the LIGHT OF THE WORLD , which is also the Last Conferences that I could have with this Zealous CHRISTIAN DE CORT , ( Superiour of the Oratory , and Pastour of the Church St. John at Mech●in in Brabant ) since to hinder him from having any more Conferences with me , they poyson'd him , and so murther'd him , to hinder the Prosecution of the Pious Designes which he had to make known to the World the Truth of the Decay of CHRISTIANITY . This Third Part shews yet more clearly than the Two foregoing , how much the Church of God is fallen from her first Institution , and how far she is remov'd from the Principles of the Apostles , and the Life of the First Christians ; how many Errours and Corruptions have by little and little crept and slipt into Christianity ; what Appendages and Circumstances they have added to it : How many New Laws and Ordinances for the Ornament of it , which in effect have deform'd and disfigur'd it ? So that whereas Christendom was in its Beginning The True Spouse of Jesus Christ , she is now become The great Whore , which commits whoredom with the Kings of the Earth , drinking in their Cups , and eating of their Dainties , which are the Ambition , the Pleasures , and covetous Desires of the Things of this World. Which Things are now as common among the Churchmen as among the Kings of the Earth , to say no more . This is very far from the Lowliness of Jesus Christ and of his Disciples , who lived in Humility of Heart , in a Contempt of the Honours and Glory of the World , and would take no other Delights but Labours , Fatigues and Sufferings ; and dispised Gold and Silver , as appears by the Offer that Simon the Sorcerer made to St. Peter , of giving him Money to buy the Grace of God ▪ He curses him and his Money . And when they asked Alms of him , he says to the poor Man ; Silver and Gold have we none , but the Power of God which will heal thee : And elsewhere they say ; Freely we have received it , and freely we give it : And to shew the Poverty there was ▪ in the Colledge of the Apostles , we need but remark that they had not wherewith to pay the Tribute , since Jesus Christ sent them to catch a Fish in which they should find a Piece of Money to pay this Tax . Consider now ▪ FRIENDLY READER , if there be any Resemblance between the Church-men of our Time , and the Colledge of the Apostles , and if every one does not strive to come by the Fattest Prebendaries , thirsting still insatiably for more Honour , Pleasures . and Riches , that they may Rule in this World , instead of Enduring and Suffering in it , in Imitation of their Master and Captain Jesus Christ , who says so clearly to them , I have done all to give you an Example ▪ and , Be ye Followers of me . But those Persons at present , do directly the contrary , despising Lowliness and Humility , abhorring Poverty , and avoiding Sufferings as much as they can . Are not these Adulterers who falsifie their Faith promised to Jesus Christ in Baptism to renounce the Devil , the World , and its Pomps ? And after their Oaths , they go and take up what they have renounced conforming themselves to the World , and its Pomps and Vanities , as much as they can : And in the mean time they will still bear the Name of Christians , which signifies , the Spouse of Jesus Christ : As in effect those Persons really were , if they had continued in his Spirit and the Imitation of Him. From which they being fallen , they are nothing now but unfaithful Whoremongers and Adulterers , worthy to be cast off by their Lawful Husband , as they infallibly shall be ; for He cannot acknowledge them for Christians when He sees them in their Manners wholly Antichristian . It must not be imagined that this Evil is only in the Roman Church , as all the Reformed would perswade themselves , calling the Roman Church commonly , The great Whore in the Revelation : since all and every one of these Reformed are more Whores than their Mother , the Roman Church , from which they have separated , not to Reform her , but to Deform her the more , by rendring her a greater Beast than she was in her self , For we see these Reformed live much more licentiously than those who continue in the Roman Church , who being under Discipline , are regulated and restrained in their Manners , whereas the Reformed being subject to none , live as Beasts , every one following his own Will and the Inclination of their corrupt Natures . This is that which made all these Reformers to depart from the Roman Church , that they might make New Institutions , accommodated to their Looseness . For since they were resolved to give the Reins to their Brutish Senses , they could not abide any longer under the Obedience of a Superiour ; and being inclined to follow Carnal Pleasures , they must depart out of the Roman Obedience , where they had taken Vows and Oaths of Chastity , for else they had been cast into Prison as perjured and impious : And that they might have Money enough to satisfie the Pleasures of their Taste , they must be followed by Rich Persons who might furnish them with Money in abundance . For this Cause they made Schisms in the Roman Church , and they Established New Churches every one after his own Fashion , who contradicted one another , and understood one another no more than the Builders of the Tower of Babel ; and in this they were followed by many Honourable Persons , who thought there was some Good Thing in the Reformed , and so much the rather that they were agreeable to Corrupt Nature , which they flattered and nourished in its Vices . For these Reformers did not bid the People , separate from the Roman Communion , that they might live in Gluttony and Whoredom : This would have been too infamous and reproachful among Good Men ; but they told them the Abuses of the Roman Church , proposing to reform them : Though in Truth it was but that they might lead a Licentious Life , shake off Piety and Truth , and give Loose Reins to the Motions of their Corrupt Nature , and let it follow its Desires and Inclinations without constraint . For if they had designed a Pious Reformation , they would not have despised the Good Things that were in the Roman Church , and would only have resisted the Evil which they judged to be there , and Reformed that Evil first in themselves , that by their good Example they might have led others to Reform themselves too ; since Example is an Effectual Preaching . But these Reformers proceeded after quite another manner , and rejected the Good with the Bad , without distinction : Because if they had maintained what was Good in the Roman Church , they would have been obliged to observe it them themselves . This they had no mind to do , being resolved to lead a Licentious Life , and to give Loose Reins to all their Brutish Senses . They could not subject the People to the Obedience of a Superiour , since they themselves would not at all depend upon one . Therefore first of all they perswaded the People to shake off a Dependance on the Pope and other Superiours , that they might live every one after their own Way , as the Beasts who have neither Fears nor Cares but eat and drink well . This is against all Decency ; since no Country , no Common wealth , no Family can be well ordered and governed without a Head , a Superiour , or a Father of the Family , to whom the rest are subject : And I pray you , FRIENDLY READER , what would a City or a Province be , if it had no Magistrate , no Superiour ? No other thing but a Den of Thieves , Robbers , and other Malefactours , who would hinder all Good Men from dwelling there . And though Superiority be so good , useful and necessary even in the Civil State , yet these Reformers reject it as an Evil Thing , and will depend on none but themselves , and live independently , that they may the more follow the Swinge of their Brutish Senses , whose Motions they let loose without Restraint . These Reformers did not only cast off Obedience by their Reformation ; but also the Confession of Sins in particular : For they would not declare to another the Luxury and the Excess which they had a mind to perpetrate ; and they could not enjoyn others what they would not do themselves . Therefore they rejected , and even despised this Confession , though the Scripture sayes expresly , Confess your Faults to one another : And Confession in its self is Good and Holy , humbling the Heart , and serving for a Bridle and Restraint to Sin in Time coming . All this sort of Good these Reformers rejected , together with the pretended Errours they said they had discovered , forgetting that the Scripture says , Try all things , and hold that which is good . I will not excuse the Errours and Abuses which have crept in among these Auricular Confessions ; since I blame them more than these Reformers themselves did , as may be seen in this LIGHT OF THE WORLD : But they ought not to pluck up the good Grain with the Tares . That belongs to the Lord to separate them in the Day of Harvest , and not to these Reformers to come before the Time and pluck out of the Holy Church the good Things which Christ had planted there : Such as Fasting and Abstinence are , which these Reformers have so absolutely rejected and despised , though in the Scripture Fasting is recommended ; for the Apostle sayes , Be ye sober , and watch : And elsewhere it is said , Sanctifie your Fast . And Jesus Christ speaking to his Apostles of one possest , sayes to them , This kind goeth not out but by Fasting and Prayer . He himself fasted Fourty Dayes in the Desert , and was an hungred . But these Reformers speak of nothing but filling their Belly well the better to excite their Lust . Are not these who would Reform the Roman Church , fine Zealots for the Glory of God ? We see also that all their Reformation has brought nothing but Schisms and Divisions among the Reformed themselves . There is nothing there but Debates and Dissensions . They wrote to me some while agoe that Two Preachers of the same Reformed Communion had fallen by the Ears together even in the Temple , and the one had rent the others Garment from Head to Foot. These are the Effects of their Reformation , and of the Remedy they say they have provided for the Abuses of the Roman Church : The Scripture sayes , That the Tree is known by its Fruit. From whence we may infer how pernicious these Reformations must be , which have caused such Mischiefs in Christendom , having brought in nothing but Hatred among Christians , though Jesus Christ did so much recommend to them , To love one another . By these Reformations they have despised , hated and persecuted one another , beat , rob'd , kill'd and murthered one another without compassion , to maintain the Opinion that they have undertaken to believe , though all their Opinions be equally bad , the one erring one way , and the other another . So that to maintain the Errours of these Reformers these Christians kill'd and murther'd one another , instead of loving one another according to the Counsel of Jesus Christ . And these Enmities continue to this Day , and they hate and despise one another upon the Account of their Religion , though all of them signifie nothing , and no Religions can save any . Nothing but the Love of God brings Salvation ; and all these Persons love themselves only , and live all according to the Motions of Corrupt Nature : Their Religions consisting in nothing but Theory , and vain Speculations , not at all in Practice . But to flatter them with some Piety and Devotion ; their Reformers have put the Bible in their Hands , and some Songs to sing in the Temple : since the Priests and Religious Romanists used to sing in the Temple , and corrupt Nature has no Repugnance to Songs ; it rather delights in them , as all these Reformers do at this Day , who lift up their Voice as well as they can to make their good Voice be heard in the Temple , where they sit at their own Ease , with the Bible in their Hand , on which they profess to read that they may learn to discourse of it , though I have not known one Person who puts in practice so much as one Point of the Gospel . Lo this is all the Service that these Reformers have learned their Disciples , together with the Lords Supper , that is performed without Devotion or Piety . And notwithstanding of this they call themselves good Christians , Evangelical Persons , Predestinated , or Regenerated Ones , and other good Names : Though they be as far from Salvation as Heaven is from Earth . But these Reformers have known so well how to perswade them of an Imaginary Salvation by their Scholastick Reasons and Glosses , that they have thereby so confounded their Spirit , as that they receive Lyes for the Gospel . That which is most to be admired , is , that among so many Persons of Vnderstanding who have followed these Reformers , none have perceived the Cheat of these Sensual Reformers , who teach a Life quite contrary to the Evangelical Life , which speaks of nothing but denying a Mans Self , bearing down his Flesh , and doing Penitence , with a Threatning that without this Mean we shall all perish . It must indeed be said , That from that time Men have been abandoned to the Spirit of Errour and Lying , and that Mens Spirit has been quite blinded by Sin , and is since still more blinded ; since yet in our Time we see Persons of a like Temper li●t up themselves above others , and call themselves the Reformers and Restorers of Israel , and separate from the rest of the Reformed , that they may live separate from the World in greater Holiness than others : Though in their Manners they be as sensual , yea more , than those whom they have forsaken . For having no Accommodation of Worldly Goods , and being unwilling to Work , but desirous to be well Treated and Served , they undertake Reformations , drawing over to them Wealthy Persons that they may obtain their Aims , and they make all their Goods common : In which the Poor cannot but have Advantage , and the Reformers Services , and a good Time of it , according to their Aim ; since in effect many follow them , and give them all their Wealth , with which they Eat and Drink and Marry as those did in the Dayes of Noah : On which Terms they make them Preachings of Fine Studied Words and fitted for the Gust of the Hearers , who are well pleased to have found out a way of Salvation so well accommodated to their Corrupt Natures : since they make them believe , that they are all ruled by King Jesus . They are perswaded by their frivolous Discourses that this is true , and thus Men are yet amused by Men as they were in former Times . And I can see no other Remedy but that God overturn all these Churches made with Mens Hands , that he may establish one made of Spirit and of Life , where we shall worship God in Spirit and in Truth . Which he makes me hope shall come to pass very shortly ; since he makes me declare so many Truths with the hazard of my Life to overturn Babel and revive True Christianity . Blessed shall he be who shall receive them from God's Hand , and shall not resist the Truth as Jannes and Jambres did ; since these are undone for ever : But receive the saving Truth that God has communicated to me in this LIGHT OF THE WORLD , which will Illuminate you● Soul. In the mean time , I remain , Friendly Reader , Your very Affectionate in Jesus Christ , ANTHOINETTE BOURIGNON . THE LIGHT of the WORLD The third Part. The first Conference . Declares that God has never demanded any other thing of man but the dependance of his Will on Gods ; and that all other Laws are given him by Accident , and to discover his Sins . HAving been absent for some time from this illuminated Soul , I went to find her again to entreat her to pray for me , and to tell her I was resolved more than ever to resign my self wholly to God , that I might receive his Divine Light. She said , Sir , as soon as you shall make this Resignation of your self , and shall deliver up into God's Hand the Freewill that he has given you , you shall receive the Holy Spirit , which will teach you all things . But never turn back again to resume your own will ; otherwise the last Fault will be worse than the first : Since you have now received more Light than formerly , walk according to it , and do not any more regard the World , nor the Creatures , for they cannot save you . You must fall into the Hands of God a whether you will or no : No body can escape this , whether he live well or ill , he shall have no other Judge . 'T is a very small matter for us to yield to God the free will that he has so freely given us ; since 't is his Property , and he has entrusted it in our Hands only for our Benefit . Shall we procure our own Misery with the greatest Present that God has ever given us . Since we have so often experienc'd that we always abuse this Free-will , b employing it rather for our Damnation , than for our Salvation ; Let us acknowledge , Sir , our weakness , and resign our Free-will into the Hands of God , that he may dispose of it at his . Pleasure during this short Life . He will give it back to us in the other , with such Perfections that we shall not be able to abuse it any more . Do not delay longer , Sir , so much as one day to make this transferring of your Free-will to God : For in this consists c all Perfection , all the Law and the Prophets , and Life everlasting : For all Vertues , the Old Law , and the New , are no other but true means to attain to this Resignation of our Free-will to that of God : in doing this we fullfil all things , we need not be sollicitous for any more . I said to her , I was greatly comforted to understand , that to fullfil the whole Law we need only resign our own VVill to that of God , and that I heartily resigned it . She said . Sir it is most certain that God has never demanded any other thing of Man d but the resignation of his Will to his , and only gave him Laws and Precepts e when he saw Man withdraw himself from him to follow his own Will , by which he is Fallen into all sorts of Sins and Miseries ; and fearing lest through Ignorance and Inadvertence he should dye and perish in his Sins , God gave him Laws and Precepts that Man might know ▪ Sins , and abstain from committing them : Otherwise Man f would never have needed any Laws in case he had continued in a dependance on the Will of God : He might have done all that he pleased , and enjoyed all things Created for his Use , and that even with delight . By which you may see , Sir , that it is sufficient for Man to resign himself to the Will of God , tho' he should not follow any means appointed for the Attainment of these Ends , as the Commandments of the Church are , he will assuredly be saved ; yea , though he were a Turk or a Heathen , h or of any Sect or Nation whatsoever : Because God has never given any other Law to Man , but the DEPENDANCE that he ought always to have upon his God : And all the Laws are occasioned by Sin , and their Goodness consists in the i discovery of it , that this knowledge may withdraw Man from it , and remove from him all these Sins , which prove hindrances of this Resignation to God : For if Man had no Sins which turn him away from God , he would certainly be resigned to him : For he is created for this , that God may take Delight in him , k without any resistance , and that he may accomplish all his Will in Man l with his free Consent and Will , which is the most perfect thing of all that can be imagined ; for if Man were united in Will to God , he would partake of all his Qualities ; and as God is the Fountain of all Good , Man would be also all Good ; and all Just , because united to the true Righteousness ; and also all true , being conformable to the Eternal Truth ; and consequently he would fullfil all the Laws by this sole Resignation to God. without his needing to learn or follow them in particular , they being all comprehended and summ'd up in the inseparable DEPENDANCE of our Will on that of God. I said to her , That my Soul was ravished with Pleasure to understand that God demands no other thing of Man , but the submission of his VVill to that of his God , and that by this means I hoped many would yet be Saved ; whereas ( according to her Discourses ) I had sometimes despaired of all , and of my self also . She said , You had reason for that despair , because we see no body in our times who has his Will resigned to that of God , except in Words . which m perform nothing in effect ; but it is most certain , that if a Heathen who never heard of God nor of his Laws , should consider by his natural Judgment that there is a God who governs all things ; and if he should resign himself to this God , unknown to him , taking from his Hands all that befalls him , acknowledging him the Author of all Good , resolving with the consent of his Will to yield himself to be ruled and governed by him ; n such a Heathen would be a Saint , though he should not observe any of the Commands in particular , because he would observe them all in general , without knowing it ; for he who is resign'd to the Government of God * can never do Evil , nor commit Sin , unless he withdraw himself from this Government to follow his own Will. I would believe that there are yet some Persons scattered up and down the World who have resigned their Wills to the Will of God ; but taking the generality of the World , and considering how men govern themselves , it is manifest enough that no body resigns his Will to that of God ; for we see nothing but self-will reigns every where : From thence it comes that so many Sins are committed . We see the self-will of all Men bear sway in all things with the same affectation , for they esteem nothing more than their own Will ; they seek and follow it as much as is possible for them , in eating and drinking , and in all other bodily things , in Sciences , and in the choice of Estates , and Dignities , and in all things that give Contentment to the Mind , yea , even in pious and spiritual Exercises , they are done according to the desire and inclination of Self-will , and no otherwise ; for if our Will were resigned to God , it would not seek it self in any thing , neither in small things nor in great : For one who is truly resign'd does not any more possess himself : He takes and receives all that God is pleased to give him , and is most content with what he thinks fit to deprive him of . This is very far from the practice of Men now , who would willingly set themselves against the Will of God , if it were possible for them , in all that he permits to befall them against their own Will ; yea , even though they be Persons consecrated to God by solemn Vows , we discover and find them to be so wedded to their own Wills and Inclinations , that all their Actions as well good as bad , are nothing but a constant course of Self-Love , which never ends till Death , and even sometimes follows them after it by Legacies or Testaments made according to this Self-will ; and nevertheless they believe , and all the World owns , that they are the Servants of God , entirely dedicated to him , without observing what Jesus Christ says , that o to be his Disciple a Man must deny himself : By which words he explains to us what this DEPENDANCE on God ought to be ; for the whole Law of the Gospel is nothing else but the Explication of the dependance that we ought to have on the VVill of God : And when he says , Deny your selves , this is nothing else but to say , Resign your selves to God , because he who follows himself , hinders God from ruling over him ; so all the other Precepts of Jesus Christ are but to point out to us the means by which we may attain to this Resignation of our Will to God's ; for when Jesus Christ says , p Renounce all that you possess ; This is not that God has need of Silver , or other Possessions , but because Man has so set his Affections on what he possesses in this World , that he would not be content that God should take them from him , and as long as he has a desire to possess them , he cannot be resign'd to the Will of God , for he has yet his own : And when Jesus Christ says q Take up your Cross , and follow me ; this is also to lead us to this Resignation of our Will to that of God ; for being all good , he cannot do Evil to any , nor take Pleasure in making us suffer ; but he who will not endure the Pains and Crosses that shall befall him , cannot be resign'd to God , for he does not willingly suffer , though his Sins have deserv'd it . And when Jesus Christ says , that we must r cut off the Foot , or pluck out the Eye that offends us ; It is not that God has need of any of the Members of our Body , but to teach us that he who is resign'd to the Will of God , ought willingly to lose his Foot or his Eye , yea , his Life when God shall permit it ; for he who has resign'd his Will to the Will of God , has no more any Care of , or respect to himself , suffering himself to be entirely governed by God , independently from his own Will. And because we did not comprehend sufficiently how this dependance ought to be , and were so far removed from it ; Jesus Christ came upon Earth to explain to us by what means we ought to recover it ; for all his Precepts are only means to attain to it . I asked her , how we might know when we are wholly refi n'd to God , and that our Liberty and free-will is yielded up to his disposal . She said , Sir it is very easie to know this ; for he who has truly yielded up his Free-will to God , will use it s no more , but deny all that it demands , even to the least things ; he yields no longer to it in any thing , but waits on God for all that he must have , having no more to yield up to him but this Free-will , he only receives from God without acting in any thing . Such a Person performs all his Actions in dependance on God , if he eats and drinks it is nothing but out of pure Necessity , without regarding whether it be sweet or sowr , all is good to him , provided it be wholesome and sufficient for the maintenance of his Life : He seeks neither Ease , Pleasures , Honours , Riches , nor any Earthly Contentment ; and if any of these things occur , he takes them indifferently from God's Hand , for he has no longer any desire of his own . He neither desires Honour , Estate , Riches , nor any thing that delights the Mind , knowing well that it is not in this Life that one must take his Contentment , no more than Jesus Christ did while he was on Earth : On the contrary , he finds in his Soul a willingness u to suffer Reproaches , Pain , and Labour , though contrary to his natural Inclination . A Soul dead to it self , and resign'd to the VVill of God , neither seeks good , nor even Vertues , but those which God will give it , and affects no means to obtain them ; but is well contented to be most ignorant , and stript of all sorts of Sciences , and means even of perfection . In one word , Sir , a person who has yeilded up his free will to God , desires no longer any thing on Earth , and expects only what it shall please God to permit or send him , receiving Prosperity and Adversity with an even mind , without Joy or Grief , since he believes , That x God will not permit any thing to befall him but what shall turn to his good . All these are signs to know whether we be resign'd to God , or not ; for we must not flatter our selves in saying , that we are resign'd to God , while we live wholly to our own wills , and follow , as much as we can , our own inclinations . I said to her , That I never knew any on Earth who was so resigned to God , as to take all from his hands , and to have no self-will , on occasions ; tho' many pretend , that they will live wholly to God , and do his will. She said , Sir , Do you not see , that these are all Cheats , and that those who say , they would please God , and do his will , deceive themselves , in believing , that God is pleas'd with their words , without effect . If you never knew any person , who yeilded up to God the free will that he gave him , you may well say , that you know none in a state of salvation : for no man can be saved y who follows his own will. For Adam committed no other sin to undo us , but the following his own will : The matter of eating an Apple was not sufficient to cause all the miseries under which we yet groan . That which ruin'd the Children of Israel was nothing else but z that they would not be contented with the Government and Will of God , desiring rather to suffer the miseries of Egypt , in doing their own wills , than to enjoy the delights they had while they Resign'd themselves to God. VVhen all the world-perish'd by an universal Deluge , it was because every one was more bent to follow his own will , than to submit to the word that God proclaimed by Noah . And when the Jews were given up to the Spirit of Error , it was for no other Reason but that they valued more their own will than the light that God sent them to receive , and know His. By which we may see , that in all Times and Ages God has always demanded the Submission of Man's Will to his own , and has rejected all those who follow their own Will. Do you believe , Sir , that it will not be thus with Christians and all the World now ? It is certainly the very same thing , for God never changes . What he required from Adam , he certainly requires from all his Posterity . We are mistaken if we think to deceive him now with formal Words and Discourses , saying that we will be resigned to him , and do his VVill , when in effect we will only follow our own on all occasions . This is one deceit among others , which are crept into Christendom , to make all the World Perish : For no body knows what it is to be resign'd to God , while every one says , he is ; and on this false perswasion , they insensibly destroy themselves . The second Conference . Of Free Will. That it is the only thing which represents in Man the Infinity and Liberty of God ; That the greatest Gift which God has given to Man , is , to love him freely and infinitely , which is the greatest Perfection in Grace , figured by that of Marriage in Nature . I said to her , since our own VVill is so dangerous , it were to be wish'd we had never receiv'd it . She said , Sir , what Blasphemy do you utter against the Goodness of God , who a has given us this Free-will as the most precious thing that ever was ; for by it we are made like b to God , whereas otherwise we should be nothing but limited Creatures , in whom God could not take Pleasure ? To desire that we had no Free-Will , would be to despise extreamly the Treasures of God , since it was purposely given us that we might c be the more united to him , without which we could not be the Images of God , because we should have had no resemblance of him , without this Free-will , which makes us d Little Gods , without which all Men would be but Filth : For , according to their Nature alone , they are more miserable than the Beasts . Could God take delight in a thing so unlike to himself , could so powerful a God unite himself to such an Impotent Creature , who had not Free-will to love him ? God having no bounds nor limits , could he take Pleasure in a Creature whose Will was bounded , and could a limited Will attain to the Love of a God without limits ? How could a finite Being love an infinite ? There would be no proportion there , and if Likeness beget Love , how could a being so vastly different be united in Affection ? God who * has made all his Creatures so perfect , even to the least Creature that ought to serve for the use of Man , would he have made Man so imperfect , who ought to serve for his own delight ? In this there would be neither Justice nor Goodness , and Man alone might lament and bewail his misfortune , who would find himself destitute of all the qualities requisite for the end for which he was Created , that is , to love his God. And this Free-will which is given him for this Love only , can it be blamed , or despised , because we abuse it ? It had been better we had never been Created , than to have been without our Free-will , which is the greatest Good that the Goodness of God could bestow upon us . Would we not judge a Father very cruel , who having great Wealth and Treasures , would not give them to his Children , and who , because some of them had abused them , would leave all the rest in Poverty , and give all his Wealth to Strangers ? Can we wish that God had done us this Injustice to deny us our Free-will , since there was a necessity he should give it to some ? Are we not his true Children , since he has said , f Let us make Man after our Likeness ? We are thereby made his Legitimate Children , resembling him more than any other Creatures ; and therefore his greatest Treasures belong to us , among which Free-will is the chief , and most precious Good. If some abuse it , h it is their own Fault . God has always exercis'd the Justice and Goodness of a true Father in giving it to us , we are to blame if we will abuse it ; for these Benefits ought never to be upbraided to any : A Son who has wasted all his Patrimony , ought to smite his own Breast , i acknowledging his Fault , without ever believing that it comes from the Goodness and Equity of his Father , who on his part has done him all the good he could ; but he ought to beg pardon for having thus abus'd his Favours . All those who say they would have wish'd rather not to have had Free-will , are unworthy to be call'd the Children of God , for they impute to him the Fault which they commit themselves . This is a quality of the Devil , always to blame others for the faults which they do themselves , and to accuse the Good of their own wickedness . And to wish we had never receiv'd Free-will , is to wish never to have been a Child of God , and indirectly to blame him for the Faults which we commit in abusing his Graces . This is a great contempt of God , that deserves a double Punishment , one for the Ingratitude that we commit against God , and another for having thus abus'd his Benefits . And as a Beast is not capable of knowing the Beauty and value of a precious Stone , so Man would have been a brutish Animal if God , had not given him an Understanding to comprehend , and a Free-will to love Him , without which he would be as uncapable of knowing and loving God , as a Beast is of a Jewel , which surpasses its Capacity . And yet they would wish that this Free-will , which is the only advantage of Man , had not been given him ! what Ingratitude to take such inestimable Favours of God for a Misfortune ! I said to her , That I intended not to despise the Gifts of God , by saying , that it had been desirable he had not given this free-will to Man : but I only consider'd , that by it Man so easily ruin'd himself . She said , Sir , by all these humane Sentiments every one Blasphemes against God ; 't is no wonder that the Whore in the Revelation is k full of names of Blasphemy , since Blasphemies are so common in the Christian Church , which she represents : They esteem that good which God reckons to be Evil , and they hold that to be Evil which God counts good ; yea , his most holy and perfect Works are rejected or despis'd by Men , which is evident by your present Sentiments ; since it seems to you , it had been better not to have received Free-will from God ; that is to say , by way of Reproof to him , that he had done better not to have given it to Man. Do we not shew by this , that we would be God's Masters , and Directors , to teach him his Duty , and correct him , by saying , he had done better not to have given this Free-VVill ? To what is Man come , that silly Worm of the Earth , who would give orders to so wise and powerful a God ? Is it enough for Man to excuse himself by saying , That he considers only the ill use that is made of these Graces of God , without applying his Mind to consider that the VVorks of God are always good , just , and true ; and that all the Evil that can ever be found in them , proceeds only from the wickedness of Man , who abusing the Favours of God , makes use of his Graces to offend him ? It were better to have a Sentiment that reproves Man for this wickedness , than one that reproves God in his VVorks ; as Men do now , who judging with carnal Eyes , condemn the goodness and righteousness of God. 'T is more than time , Sir , that he should take order with so many evils , without suffering any longer so many Blasphemies as are daily utter'd against him , and wherein even the Holy judge sinistrously of the most holy and perfect of his VVorks . It must needs be that all things be very shortly overturned ; for no body knows God any more , nor his VVorks . I acknowledged my Fault in having so often spoke evil of the VVorks of God , saying to her , that it was only thro Ignorance , and not thro' Malice . She said , Sir , Ignorance excuses not Sin. You are always obliged to know that God is a perfect Good , from whom no Evil can ever proceed ; and that all his Works are accompanied with Truth , and all sorts of Perfections : And that he can never do any l imperfect thing ; and therefore you ought not to wish that any thing were otherwise than he has appointed it ; for all the Wise Men who are , were , or shall be upon the Earth , cannot have all together the least Wisdom of God , and all that they have , they have from him . Is not this general Rule sufficient to make your Spirit submit to these Ordinances , especially as to this Free-will of Men , which he has ' given them as a Pledge of assurance that they are his real Children , in acknowledgment of which they ought to bless and praise him day and night , because he could never testifie more Love to them than by this liberty he has given them to love him . For my part I can say in truth , that I would chuse rather that God should annihilate me than take from me the Liberty to love him . Therefore I resent it so much when I hear it said , That it would be better not to have Free-will ; for I feel by Experience that it is the only thing that unites Men to God , and that also which n can make them enjoy Eternal Happiness ; no body can comprehend ( but he who experiences it ) what Consolation the Soul receives p when it can unite this Free-Will to God. This is so perfect an Alliance , that nothing can be found in Grace more accomplish'd , no more than there can be any thing found in Nature more perfect , than that two Persons united in their Wills in God , join also in Body , this compleats their Contentment ; but if there were force , limitation or constraint on either side , the Pleasure could not be compleat , This is the Figure of the perfectly free Union that the Soul ought to have with God ; and if the Soul were constrain'd , or forc'd to this union , God could not take perfect delight in it , because to have a compleat Contentment in the Union of two things , they must needs equally concur to it . I said to her , That I must confess I had been in great Darkness , and that I had never conceiv'd that so great a Good did proceed from Free-will , no more than the happiness which is found in Marriage , when two Persons are united in Body and in Mind . She said , This is because People consider things only superficially , and on the outside , without piercing into their Sources , for , q it is the Free-will of Man only that gives him a perfect Union with God , without which he could never come to love him perfectly , therefore among all the Spiritual Graces that God has imparted to him , this Free-Will is the greatest good , as also Marriage among natural Goods is the most perfect ; though Men do very frequently abuse both , making use of their Free-Will to damn themselves , and of Marriage to sin . This is not God's Fault , who has ordained both the one and the other holy and perfect ; but only Man's , who abuses the most perfect Gifts of God , as well in Grace as in Nature . Ought we for this to desire that he had not bestowed these Graces on Man ? This would be to own that Man's Wickedness should make the Goodness of God to cease , which cannot be , for God will never cease to be good , because Man is evil . He remains still the Fountain of all Goodness r and the giver of all Good , though the men of the World be wicked . God will never change for the Goodness or Wickedness of Men , nor for any other thing , because he continues always that which he is . Let Man do what he will , with all the other Creatures , they shall never be able to make God desist from the least Righteousness , Goodness , and Truth , which he possesseth in himself , and will always exercise without regard to the goodness or wickedness of Men. Their abuse s of his Graces will never hinder him from extending his Goodness towards them : If they use them well , they shall receive the promised reward , and if they they use them ill , they shall meet with the just Punishment , without any mutability in God. It pleased God to Create Man after his Likeness , and so he was made , for God's Power is equal t to his Will ; and he would have this Man also joined to his Like , as God was to him , that is to say , entirely , spiritually , and bodily . Now Man could not be like to God by his humanity ; for God was not corporeal or natural ; neither could he be like to God by a bounded and limited Will and Spirit , because God has a free Power to do , or not to do any thing : God then must needs have given to Man the same free Power of his Will , or otherwise he could not be like to him in any thing . And since he would create Man after his own Likeness , he was obliged to give him the free disposal of his own will , there being nothing else in which he could resemble God. By which we see that Free-Will is the greatest spiritual Gift that Man has receiv'd from God , since without it he could not any way resemble Him. And afterwards to render this resemblance most compleat , God took a natural Body , and a reasonable Soul , like to Man , that he might in all respects resemble him , that is divinely by the free Power of his VVill , and after the manner of Man , by the Body and Soul which Jesus Christ assumed in due time , that not only Man might be like God , but that also God might be like to Man , that there might be a perfect and compleat Contentment between God and Man , which will appear after the end of all Evil ; when God shall reign with Men on Earth , Divinity and Humanity together joining themselves inseparably by an indissolvable and eternal alliance of Will , Body , and Spirit , by a perfect Bond and Union . This is the final Cause for which God became Man , that they might dwell together in an Eternal holy Union , the figure of which he shew'd in the Earthly Paradise when he created the Woman to give Adam u his compleat and perfect contentment ; for though indeed he had been created with his Free-will to be able to love God , and take delight in him , and also in all the Creatures which were made subject to him , yet his Contentment was not fully perfect ; for God was to be the delight of his Soul , and all the other Creatures of his Senses . But his Body did not see its like ; therefore God says , x It is not good for Man to be alone , let us make a help like to him : Because God will make all his Works perfect in all respects . He is not satisfied to have created Adam in the enjoyment of his Free-will , by which he might have his VVill united to God's ; he gives him also all beautiful things to recreate his Sight , and all ●avoury things to recreate his taste ; all pleasant things for his hearing ; all things necessary for his Entertainment , and he will needs also give him a Companion suitable to his Person , that both as to Body and Soul , he might have perfect Contentment , compleat in all respects , therefore he instituted Marriage , that the Souls which are united together by will in God , might be also united in Body ; and that Man by this Figure might see how compleat and perfect the Union must be that he must have with God in all respects , and without any defect . The Third Conference . Speaks of the Perfection , and of the abuse of Marriage . I said to her that Marriage was very holily instituted , but that it was very ill observ'd because no body observes narrowly the works of God. She said , Sir , this y is the cause why the VVorld is condemned : for God is no longer known nor lov'd in it : and no body is sensible of this Fault . They use their Free-will to satisfy themselves ; every one willing and desiring that which is pleasant to his Senses , or advantageous for his Interest in this VVorld . They will all that which God does not will ; and notwithstanding they hope to be saved , and make a contrary use of all that God has given us . Marriage is a Holy thing , and may well be called a Sacrament , for God has instituted it ; and all that he has done is Sacred and Holy. But what do we see in rhe use of this Sacrament , but the Sin of Lust and filthiness , people carrying more disorderly in it than the Brute Beasts ? They joyn Bodies , when their Desires and Wills are far divided . The ends for which God instituted it are no longer regarded by married Persons . It is their only desire to satisfie their Lust or Avarice . For the rest they only mind it but by accident . And as there is nothing more holy and perfect than the Bond of Marriage for two Persons who have dedicated their Wills to God , because it unites three things which make now but one , to wit , the will of God , and the wills of the Married Persons , who by excess of their united VVills unite also Bodies in the Spirit and Design of God ; so on the contrary , there can be nothing more wicked than two Bodies united by Carnal Concupiscence : for this Alliance is the source of all sorts of Sins , yea , the Abyss of all Evils : And as those who are united to God , have , by being married with a Person equally united to God , a perfect Contentment both of Soul and Body ; so those who live after their own will , have , by marrying with their Like , still some discontent both of Body and Soul , because their Souls not being in God they cannot have Peace , and their Bodies being joyn'd without Love , cannot be satisfied nor contented , but they are in Body and Soul as in a temporal Hell , which prepares the way to Hell Eternal ; for these Bodies united without Souls and VVills can produce nothing but Sin through the Lust of the Flesh , besides Contention and Strife , with a thousand other kinds of Excess , Vain-glory , Luxury , gluttony , to which Married Persons excite one another : So that their whole Life is nothing but a constant course of sinning , which extends also to their children , thro' the bad example of the Parents , who train them up in evil customs , and they increase the number of the wicked . Hereby the world grew still worse , and its wickedness is still increased , and the perverse generation is become so numerous , that the Evil is without Remedy ; for no body is aware of it , because every one treads the same path : Custom is changed into Nature . And whereas they ought to marry for the Two Ends that God gave them ; that is , to preserve a perfect Unity among his true Children , and to increase the number of them by generation , they usually marry to satisfie their Concupiscence ; and so they beget Children for the profit of the Devil . Thus the works of God are perverted by evil practices ; for of all that God has done in Nature , there is nothing more holy than the Matrimonial Conjunction , which by a perfect Union binds persons in Love : for otherwise , God might have made men engender as the Fishes , or in any other separate manner , which his Almighty Power and Wisdom could have provided for . But resolving to have in Nature a figure of the Union of his Three Powers , and of the entire and perfect Alliance which he would make with man , he ordain'd , that their generation should be by the conjunction of two persons ; that he might keep them always inseparably united to his will in body and will , by a Bond of Charity ; and gave them a natural bent and inclination to this conjunction , which is the most perfect thing in the world , if it were observed in the spirit of charity . I said to her , That it must be acknowledg'd no body understood the works of God , and that they made an ill use of all , especially of this Matrimonial Conjunction , from whence so many sins did proceed ; and instead of regarding it as an holy thing , it was matter of shame and blushing amongst the most sober persons . She said , Sir , 'T is sin that renders it shameful , even as that of Adam made him see his Nakedness z , and gave him ground , thro' confusion , to hide and cover himself . If he had remain'd in innocency , he would never have been ashamed of being Naked ; but it was his sin only that caused this shame : He had no need of covering himself before he sinn'd , for his body was more beautiful , and more artificially contriv'd than ever the most costly Stuffs , with which he could cover himself ; but the imagination being disorder'd by sin , made him see beautiful things as if they had been filthy . This has remain'd even till now in the imagination of all men , who esteem that to be good and beautiful which they imagine to be so ; and reckon that also to be filthy and evil which seems so to their imagination . Hence it comes that they look on natural things as shameful ; but if they regarded them in Truth and Innocence , all would seem good and beautiful to them ; for God could never make any thing evil ; but man perverts all good into evil , and by his sin corrupts all things ; the most innocent become the most wicked by sin . It must be acknowledged , Sir , that the way in which men now joyn for generation , is very filthy , and makes chast souls blush , because they observe nothing there but the sin which is in it , which is infamous : For this cause they are asham'd of it : But if this sin were remov'd , they would see nothing in it but what is pleasant ; as if two little children should play together quite naked ; there would be nothing but pleasure in this , because of their innocence ; but if they did the same things when grown up , it would be infamous , because of the malignity of their thoughts . A thing that is in it self the same , is render'd good or evil by the wickedness of the Heart . The sins that are committed in Marriage , do not proceed from its being evil in its self ; for it is good : but they are introduc'd there thro' the perverse will of men . Even as the Church is holy in it self , but man's perverse will has render'd it abominable in the sight of God ; for they have chang'd the Order into which God had established it . And if men commit the greatest sins by the inclination they have to this natural conjunction , this proceeds from nothing but the wickedness of the Heart , since the thing in it self is good and holy . If man is become so negligent as to abuse all the works of God , is it not thro' his own wickedness that he perishes , tho he lays the blame always on God ? For if he sin through Carnal Lust , he will say , wherefore has God given me this Natural Inclination , by which I am led to sin ? And if men be chastised by any Rods , they will say , that God afflicts them , or that he has forsaken them ; and so of all other things : How great soever mens wickedness be , they lay the blame always on God ; tho they do not say it by word , yet they do it in deed , while they neglect to discover , that all his works are still a accompanied with Righteousness , Goodness and Truth ; and that nothing that is evil can ever come from God , who is the b Source and Original of all Good , still doing good to all , without excepting any . By which we see evidently , that he is no longer known at present ; for they abuse all his Favours , and blaspheme him in every thing , and yet are not willing to confess it ; for every one of these Christians have it in their mouths , that they love God and honour him ; c while truly and in effect they disown and blaspheme him by their works . The Fourth Conference . Of the blindness of men , who amuse themselves with the outward things which are delivered to them , without searching into the depth of the Truth it self , they are so infatuated and withheld , thro' the fear of displeasing those who are in Reputation . I Said to her , That men were in horrible darkness , and that the Truth was no longer known , but every one had for saken it , and taken a quite contrary way , while in the mean time they think they are in the right way . She said , Sir , This is what I bewail continually , to see men so far from their salvation , and yet they think they are in the right way to it . This causes the Damnation of those who are esteem'd the best men ; for while they think they are good , they will not endeavour after a Change , but will live and die in a presumption of being sav'd without good works ; which shall not be forgiven neither in this world nor in the other : and no body thinks on 't ; for the darkness is so thick , that they cannot see whither they go . Truth is always bright , and discovers every thing , but it is no longer known . No body knows the Truth any more , since the Devil spread this horrible Darkness on the Earth ; but every one walks in darkness , and believes he is in the right way ; and while they are perishing they think to be saved . Have you not observ'd , Sir , all that I have said to you , that man knows not God any longer , nor his works ; and that they understand them in a quite contrary sense , and that in truth they observe nothing of what God has commanded , and Jesus Christ taught , and yet every one says , that he desires to come to God ? Must there not be a lie in the one or the other of these two contrary things ? For what I say , and what Men do , are as distant from one another , as heat is from cold . Nevertheless truth cannot change , it remains always true : Let Men say what they please , let them stray from it , or approach it , it abides still firm in its Integrity . Who that understands me aright can doubt that I speak the Truth ? And if you are oblig'd to confess it , will you not consequently be oblig'd to acknowledge that all the World is deceived , and fallen from the Truth , and in forsaking it they have forsaken God ? And if they have forsaken God who can uphold them any longer ? The World must certainly perish , for its disease is at the height ; and the worst of all is , that they do not know it ; for if they knew it , there would yet be some among them , who would open their Eyes , and perceive the reality of Truth . I ask'd her , from whence this great blindness of Spirit , and this so obscure darkness could proceed ? She said , Sir , this comes from the Devil , since he crept into the Church , and began to countermine the Doctrine of Jesus Christ , and took the title of Antichrist ; he has labour'd so strongly in this , that he has spread among them an universal Darkness , and so confounded the Spirits of those Christians with so many different things , that they are no longer capable of knowing the Truth . Instead of it he has inspir'd them with a great many false Opinions , that he might divert them from the pure Truth . So that I do not believe there is any Sect or Nation in the World farther from it than the Christians of this Age , because they discover it no longer in any thing : whereas the Hereticks , Jews , or Heathens , know the Truth in some things , tho in others they are mistaken : but these Christians are mistaken in all , thro' the ill use they make of all things , as I have formerly told you , Sir , that they know neither God nor any of his works , judging of all in a quite contrary sense . And because they could not have quiet without doing good things , the Devil has furnish'd them with so many seemingly good works , that they have no longer any leisure to think of the Truth , and to examine whether these New Devotions be true or not : but they blindly follow them without making any other Reflection , but that they are the Ordinances of the Church ; without examining also , whether this Church be holy or not , they lay aside the Truth to receive that which is proposed to them , supposing it to be a good thing . Hence d there is such blindness of spirit , and such obscure darkness , that there is scarce any way to make them see the Truth , their understanding being so preoccupied and darkned with diverse things , that they can no longer consider the Unity of Truth ; on the contrary , they would think they did evil to follow this Truth , and quit the New Practices introduc'd by men . So that if we should advise a Christian now a-days to do nothing else in order to his salvation , but to resign his will to that of God , he would think we design'd to make him an Heretick ; and would cleave more firmly to the Ordinances of the Church than to those of God. I ask'd her , Whether she was a Catholick , and whether one could be sav'd out of the holy Church ? She said , Yes , Sir , I am a Catholick , and ready to die for the Faith and Doctrine of Jesus Christ ; because 't is necessary for me . If I had remain'd in innocence , without having contracted so many evil habits by the conversation of men , e I should not have needed the Law of God , nor the Precepts of Jesus Christ ; but having departed from that innocence in which I ought to have resign'd my self wholly to God , yielding up to him the free will that he gave me , I have need now of this Law , and those Evangelical Counsels , as means to recover that innocence ; and that I may with singleness of heart resign my will to that of God ; as all other men also have need of them ; for every one has departed from that innocence , and contracted many evil habits , which hinder this resignation to God. I embrace indeed the Apostolical Faith and Belief ; but I do not believe many things which those who call themselves the Christian Church lay before us ; because they are not true ; for he who should believe to be sav'd by going to Church , and frequenting the Sacraments , or such like things , would at death find himself deceiv'd , because no Prayers or Sacraments operate without f an inward disposition : And whereas we see people frequent the Churches and Sacraments without piety or devotion , we may well judg that the world is deceived by such like things , while they place the hopes of their salvation on outward things , which are but the signification of the inward disposition of the mind g . You will say , It may be , Sir , that the Church supposes this inward disposition ; which is a false supposition ; because we see evidently by experience , that the inward disposition is very far from what appears outwardly : and upon this supposition the Church could not appoint the baptising of new born Infants , who are not at all capable of inward dispositions . I doubt not but these Romanists would bring many Reasons and Arguments ; but I hold to the Truth of God , and know no other Church but the souls which possess the Doctrine of Jesus Christ , Lo h this is the only true Church out of which there can be no salvation i ; for every one has need of taking up these means , that by them he may attain to a RESIGNATION to God. I said to her , That truly there must be some infatuation of Spirit that tied us to this Church : for tho we see she does not at all possess the Doctrine of Jesus Christ , yet we are afraid to leave her , as if she were the holy Church ; tho the truth makes it evidently appear that she is not . She said , Sir , I bless God that he opens your Eyes to discover the truth in what concerns your salvation ; for as long as you do not discover evil , you cannot avoid it , but will still be in danger of being deceived by it . If the Devil were not in this Church , it is impossible that so many good spirits should thus blindly follow her . 'T is certainly by an infatuation of the understanding ; for they see enough in the outside to judg assuredly that she is not guided by the holy spirit , and that she follows not in any respect the Doctrine of Jesus Christ ; and nevertheless they continue so wedded to her thro' som panick or pusillanimous Fear , that they dare not shake off her dependance , fearing they should do evil in following the truth : And if any person of a sound Judgment discovers her deceits , and uncharms his Understanding , so as to perceive her Errors , yet out of respect to the Glory of the World he dare not forsake her , because this Church is advanc'd to so great Honour and Authority , that no body dares leave her , for fear of being disgrac'd or persecuted by her , as she would certainly do so long as it is in her power . For this cause Jesus Christ , speaking of the last Times , in which we are fallen , says , k That a man must get out of Judea , and flee , even without returning to his house to take his Cloaths . Judea is the Church and the Sanctuary , where the abomination of desolation is now so increas'd that it is at its heighth . A man needs not glory in being a Son of the Church : for the Children shall be cast out of the Kingdom of Heaven l ; and the Jews and m Heathens shall be admitted into it ; for God can make of these stones Children of Abraham n . Lay aside therefore , Sir , all these Fears and Pusillanimities ; they proceed from a softness of spirit . Keep close to the Truth , and follow her without Fear ; for she will guide you to salvation . If Glory or Interest do not hold you in a dependance on the Church , leave her boldly ; for her Reign will be very shortly at an end , and she will perish with all her Glory and Possessions . 'T is better lose our Garments than our Life , or even our Wealth and Honour , than our souls . The Fifth Conference . Of the Destruction of Christendom . I Said to her , That I was not so afraid as she thought , and that I had ask'd many things of her , of which I made no doubt : but I desir'd always to be further cleared , and therefore propos'd many questions ; Yet on the contrary I had long suspected that the Church was the VVhore in the Revelations o ; in which her behaviour had confirm'd me ; therefore would flee out of her Dependance . She said , 'T will be your best course ; for her time draws near , in which she p shall be raz'd and rooted out , and her Children scatter'd and divided . All the World shall bewail her , and call her miserable ; fot her misery shall be great , and all her Villanies shall be discover'd . It would be then too late to forsake her : for all those who shall be found drinking out of her Cup shall perish with her . Therefore Jesus Christ has said , That we must not wait r till the winter , or the Sabbath-day ; That is , till the time of persecution , and the Day of the coming of Jesus Christ in his glory : for in her persecution there will be so great evils , that the like s were never seen ; t Men shall pine away for Terror and Fear , and be very uncapable of studying how to find the Truth ; Therefore you must not wait till the time of extremity , but flee and get out of her before . Neither must you wait till the Day when our Saviour shall come in his Glory , because he u will render to every one acecrding to his works ; the time of penitence shall be past : it must be done presently , or else we shall all perish , For the Lord x will overthrow all evil by the brightness of his coming , which is to be looked for only in order to receive our last Judgment , for which it is more than time to prepare our selves , and to flee to the Mountains , taking heed of men , who have for so long deceived and abused us , to the prejudice of the salvation of our souls . We must no longer trust in any body ; for all have left and forsaken their God : tho some remain still in the Faith , nevertheless they are not in the works of Faith ; for the Jews with Faith have not the Doctrine of Jesus Christ , which is the work of Faith ; and the Christians have no more Faith , and shall not recover it , since Jesus Christ says , y That at his coming he shall not find Faith in Israel . They are of the House of Israel , and the people of God , who nevertheless have denied his Faith , and given it to men only . I ask'd her , To what place I ought to flee , since the whole world was judged , and the Plagues would be universal ? That I might put my self in greater danger in the place to which I should flee , than in that which I had left . She said , Flee first out of the Dominions of Rome , Sir ; for that place will be first of all destroyed ; God ordering all his affairs with Judgment * , Weight z , and Measure . He will visit first of all those who have most offended him . Justice regulates all things ; and because Christians have more treacheroustly offended him than any others , they have drawn on themselves the first Vengeance . All others will follow the order a of their iniquities ; as they grow worse in wickedness , accordingly they shall be nearer their punishment . It is fit always to retire into places where the abomination is less : There the Chastisements will be less ; tho b indeed no place shall be exempted from Plagues , because all parts of the world have deserv'd them ; Nevertheless they shall be inflicted only according c as every one has merited , and deserved them , and no further ; for sins beget d miseries , and they proceed not from God , as they would make us believe ; because no Evils come from God , who alone is the Author of all good : So that all the good that we see and feel , comes always from God ; and all the evil that we see and feel , comes always from sin ; and as the goodness of God continually brings forth good things , so the malignity of sin continually brings forth evil things ; and e as sins increase , evils increase the more . Hence it comes that the Plagues are universal , because the sins are so ; for as long as there were places where God was yet honour'd on Earth , he bore with others , waiting for their Repentance ; and the universal Plagues shall not fall out so long as there are any who have not deserv'd them ; For God is too just to afflict f a righteous person , or to chastise one that is innocent . That is but the manner of unrighteous men ; but God always exercises Righteousnes both as to the good and to the evil . However men imagine that God sends his Plagues , they are deceived ; for nothing but sin can bring them on , and produce them . According as men Offend , their Evils increase . I said to her ; that these were most excellent Truths , that no evil could come from God , and that nevertheless nobody did comprehend this . She said , Sir , the reason is , Men do not know the Righteousness , the Goodness , and the Truth of God ; but they judg blindly of all they see , according to their Passions . If they knew the righteousness of God , they could never think of praying that God would keep off his last Plagucs ; g for they would see that they will never fall out but when sin shall be universal , because God is perfectly Righteous ; but because we do not conceive this Righteousness , we believe that there are yet many good men in the world , because they seem so to us . In this we give a tacite Reproof to God ; for if our belief were true ▪ that there were yet at present so many good men in the VVorld as we are perswaded there are , God would be unjust to send on us so many different miseries as we feel at present . If he would have forgiven them in Abraham's time provided h he could have shewn him but ten righteous Persons , yea , even fewer , how could he chastise the VVorld now , if there were so great a number in it as we believe there are ? Is he not the same God still ? And has he not the same goodness since he cannot change ? Truly Sir , men mistake God in every thing ; and through this mistake , they utter reproaches against him , and blaspheme against his Righteousness , goodness , and Truth ; particularly Christians , who with their seeming Piety lay the blame on God of all their mis-deeds . Is not this horrible darkness , since they choose rather to charge God with their Faults , than discover them by the Truth , that they might repent of them ? Truly Sir , the power of Darkness is great , that it can so obscure all the Men of the VVorld , that no body knows the Truth any longer , and even the most part shut their Eyes that they may not discover it , and in so doing they think they do well . The Egyptian Darkness was far less dangerous , for it was felt , and they durst not stir , k out of the place . for fear of falling ; but those Christians now do not perceive their Darkness , or their Errours ; on the contrary l they think they are in the Light , and condemn others who see more clearly than themselves . By what means should the Children of the Kingdom be saved , when they take lying for Truth , which they reject as an evil thing . I said to her , that nevertheless truth was a very lovely thing ; and as for my self , I would follow it as far as I could discover it . She said , You will discover it ▪ sufficiently , if you love it ; for the holy Spirit , who is now born into the World , will discover it to all those who shall search for it ; but there are few among the Christians who would receive it , tho' it offer it self first of all to their Eyes , because they are so full of Errors and Superstitions , that they will not make way for this truth which is lovely . They live in a presumption of their Salvation , yea , they condemn all the World to Damnation , because it does not follow their Laws , though in the mean time they be but humane , and no ways divine Laws . And whereas God says , m that he resists the proud , and gives Grace to the humble ; he who is Truth n will resist them , even as ▪ they resist the Truth , which is God. But , if for your part , Sir , you do it , and will follow it , you shall obtain the happiness of reigning with Jesus Christ in Glory . But without Faith you cannot be saved ; for if you do not believe that the World is Judged , you are not in the light of Truth ; because the deportment of Men is a certain Evidence of it , since we see them without Repentance and Amendment ; and if you do not believe that we live now in the Reign of Antichrist , you will assuredly be deceived ; For under the covert of Holiness he will deceive the Elect , o if it were possible ; and if you do not believe that Jesus Christ shall come to reign on the Earth with Men , p to render Justice to every one , and to root out all Evil , and recompence q the sufferings of the Righteous ; without this perswasion you can never support the Evils which hang over our Head ; for without knowing these Truths , it will be impossible not to fall into despair or murmuring against God , if we know not his Righteousness , Goodness , and Truth , with which he does all things . Thus we cannot besaved r without Faith , which discovers the Truth . All these things are true of Judgment , of Antichrist , and of the coming of Jesus Christ in Glory ; but if you will not believe them , you resist the known Truth , which is a Sin against the Holy-Ghost , that shall never be forgiven . The Sixth Conference . Discovers the Signs that the World is Judged , and that ANTICHRIST Reigns now . I said to her , I would be very careful not to commit any Sin against the Holy Ghost , though I kn●w not yet the Truth in every thing , entreating she would afford the means to discover the Truth of all the things she told me , to wit , the Judgment , the Reign of Antichrist , and the coming of Jesus Christ in Glory . She said , You would infallibly believe them , if you would seriously remark what you may see with your Eyes , and conceive with your Humane Understanding ; for these things are so far advanced , that one may feel them , provided his Mind be not infatuated . For first , as to the Judgment , as I have already told you , it is easy to see that the world is Judged , because sins are universal , and no body will Repent . There is every where s the Lust of the Eyes , the Lust of the Flesh , and the Pride of Life ; of which no body Repents and Amends ; and there can be no forgiveness , where there is no amendment ; and therefore of necessity the World is Judged , because these evils are not among some particular persons , as they have been in all times ; but they are generally among all men , both small and great : If you observe them narrowly , you will find , Sir , that these three sins reign infallibly in the Hearts of all men , of whatsoever condition ; those in whom you cannot discover them , are very often the greatest Hypocrites , who know better to dissemble and cover their sins . And for the second , The believing that we are now in the Reign of Antichrist , you need only Remark narrowly by what Spirit Men are led , because they who are led by God , follow his Righteousness , t his Goodness and his Truth : On the contrary , they who are led by the Devil , oppose themselves to this ; and if you Reflect upon the Actions of Men now , you will find nothing in them but Injustice , Malice and Lying , which are three qualities of the Devil , opposed to the Righteousness , Goodness , and Truth of God : This is so common at present , that there is nothing to be seen but Injustice , Malice , and affected Lies . I said to her , in my opinion there were some men who seemed to follow Righteousness and Truth ; tho it must be acknowledged the greatest part live in Injustice and Deceit . She said , Sir , Judg u righteously , and examin everything to the bottom . You grant already that the greatest part of men now live in Injustice and lies . All the World finds this by experience : And when the greatest part is for the Devil , we may well fear that he will shortly have the whole ; for as rotten Apples spoil the sound ones , x so Men corrupted by the Devil , are still corrupting and drawing in those who are yet sound . If all men in general , or almostall , were on the Devils side , the Reign of Antichrist would be at an end , for he could gain no more ; he would be pleased to have all his Adherents with him to Hell ; for the reason why he keeps them in Life here , and raises them to places and preferments , is , that they may serve him in corrupting others , and in doing all the mischief to the good that may be . Now there would be no need of this , if all in general were dedicated to his service ; he could go no farther ; and God would not continue the World in being to wait for men's Conversion ; for those who are Dedicated to the Devil , will not be converted , as some other sinners would be who have not yet renounc'd God , nor given their Souls to the Devil , as his sworn Votaries or Sorcerers do , who are precisely dedicated to the Devil of their own free will ; as the greatest part of men have done . This may appear sufficiently by their Malice , which is not only human , but Devilish also ; for human Malice extends it self no farther than to that which is pleasant or profitable to the Malicious Person ; but at present we see men's Malice so black , that he who acts it , has neither pleasure nor profit by it ; and nevertheless they afflict the good , and ruin sometimes the wealth and honour of their Neighbour , without any profit to themselves : And lies are so common , tho frequently without any advantage , that the truth is seldom or never spoken , from whence it appears , that it certainly comes from the Devil , for men could not arrive at such a malice as that is , which we see now reign in the World. If I told you , Sir , that I had these truths by any particular Revelation from God , you would entertain , it may be , some scrupulous doubts about it ; but I refer you to your own experience , that you may know by human Reasons , that we are fallen into the last times , that the Judgment is past on the whole World ; And that this is now the Reign of Antichrist . For as to the coming of Jesus Christ in Glory , I cannot make it appear to you so precisely , as the things that are already come to pass ; but if you read attentively the Holy Scriptvres , they will plainly enough declare it to you ; for of all contain'd in them , there is y nothing more spoken of , than of the coming of Jesus Christ on Earth in Glory : z From the beginning of the World we are told , that Jesus Christ was to become man to Reign with men on Earth ; and tho he had not been man to suffer , he had become man to Reign : Because he would take and give to men a perfect contentment of a Conversing together with them in Body and Soul , Divinity and Humanity . I cannot make you see this , Sir , by the Eyes of the Body , because the time is not yet come : Therefore I send you to the Holy Scriptures . But as for the Judgment and the Reign of Antichrist , you may see it with your Eyes , and comprehend it with your Natural understanding : For it is visible and comprehensible by him whose Spirit is not infatuated , and who seeks to discover the Truth . The thing is so manifest , that it speaks out it self : Many say blindly , We are in the end of the VVorld , and they perceive not that they speak truth : Others say , The Devil reigns over all ; and they see not that this is the Reign of Antichrist , who Rules as Universal Emperour of the whole world . They Judg by the effects , without searching into the cause . The Devil hinders this , for he well knows that if the cause were discovered , many would be Converted ; therefore he darkens their minds , that they may never come to the Knowledg of the Truth , because it would confound him . I said to her , I perceived clearly enough that the world was Judged , because sin abounds in it , and no body will be Converted : But that we were in the Reign of Antichrist , I did not perceive so clearly , for we have always been taught , that he shall be a Visible and corporal man. * She said , Sir , it is well that you see the World is Judged . You shall perceive the rest sufficiently , for the Reign of Antichrist is yet more manifest . Antichrist , that is to say , against Christ . He whose understanding is not dark'ned may easily see , if men follow Christ , or if they go in a way contrary to what he walked in while he was on Earth : And you see that Christians now adays live a quite other Life than what Jesus Christ led , and they not only do not follow him at a distance , but are directly opposite to him ; for there Pride Reigns , instead of Humility ; and Avarice , instead of Poverty ; and instead of Charity , there is nothing but Envy ; and so of all the other things which Christ Jesus Taught us ; They act wholly in opposition to him , and they do not consider that all that is contrary to Christ , is Assuredly Antichrist . The time is come wherein men would fain have a God and Devil Visible to their Eyes , that might go before them . This is great and thick darkness ; because neither God , nor the Devil are visible ; For b they are Spirits , who cannot be known but by their Operations , when they are good or evil , according to the Spirit that Animates them . Hereby we shall know by what Spirit the World is animated at present ; For the Spirit of God is always Just , Good and True ; c and that of the Devil is always evil , without Righteousness , and without Truth . By these real Signs , we may certainly discern if Christ rules the World , or Antichrist : We need not go to consult Oracles to make this Discovery ; for all Men of good judgment , may make a sufficient trial , and see it with their Eyes , and feel it with their Hands , by taking the Marks which discover the solid truth : For if they will needs make this discovery by the signs of apparent Vertues , they will remain in their Darkness ; because the Devil has so disguised and coloured his wickedness with outward Devotions and Piety , that he thereby deceives all the World. We must come to the Essence of Vertue , to see if it be God or the Devil , who animates these outward Devotions ; for if they be of God , they will always be accompanied with Righteousness , Goodness , and Truth . But we see but too much the contrary ; for the most part of those Devout Persons at present , are without Righteousness or Equity : There was never seen so much going to Church , receiving the Sacraments , and so little Fidelity ; so many Pater nosters , and so little Truth ; so many good Words , and so little true Charity . Do you not see , Sir , that all order of Justice is renvers'd , and that there is more regard of doing Justly before Men , than before God ? And yet these are the best now , who do justly before Men ; for the most part deceive and deal unfaithfully , as well before Men as before God : For Iniquity is become so common , that now almost they are not ashamed to commit it publickly . If a man go to Church , e and frequent the Sacraments , he passes for a good Man , though he be no ways just . If we consider well all the Qualities of the Devil , we shall see them all practis'd in the behaviour of Men now ; he is a Liar , an Hypocrite and Unconstant , a Deceiver and Unfaithful , abounds in all kind of Malice , Proud , Arrogant , Envious , Contentious , without Faith or Honesty , Obstinate in Malice , and in a desperate Rage : These Qualities are but too much practis'd by the most part of Christians ; and yet we perceive not that this is now the Reign of Antichrist ! Men must be extreamly blinded , that they do not see this more clear than the Day ; because the evil is too manifest . But many Minds are so infatuated , that they cannot believe what they perceive so manifestly by their Understandings , but they wait to believe this Antichrist , till they shall see him in a Humane Form : Which is a very small matter , in respect of his Doctrine ; for that Body can never cause Damnation to our Souls , as his Doctrine will do , which being contrary to Christ , leads us to Perdition . Since Jesus Christ g is the way , we can never attain to Salvation but by him ; contrary ways lead to Damnation ; it matters little whether we are led into them by a Body , or by a Spirit , since we are undone as to Salvation . I ask'd her , If we ought not to believe , that this Antichrist will be sometime corporeally visible in a Humane Form ? She said , Yes , Sir , I believe this will be toward the end of his Reign ; for he has set himself to counterfeit all the Actions of Jesus Christ , and to ape what he sees he has done : And perceiving that Christ became a Natural Man , he also will move his Sorcerers to produce Men by the operation of the Devil ; which is done many times , for there are certainly many of these Antichrists born already in the World , who make great Havock in the Church , and have in their Train those who are most in Authority ; and as the Apostles of Jesus Christ laboured to introduce Truth into the World , these incarnate Devils labour to introduce Lies into it , and to sow Tares , as they did good Grain . I doubt not also , but they have a Head of their Iniquity , who will appear openly when his h wickedness shall be discover'd , and when he cannot deceive any longer under the Cloak of Holiness , he will deceive then by pure Wickedness , and will exercise cruelty towards all those who will not be his Followers . That time , Sir , will not be so dangerous as the present is , because he shall be known for the Devil , and now they follow him as if he were God. Therefore he keeps himself so long concealed , and does not appear bodily ; for he could not do so much prejudice to Souls , if he were known . He has spread Darkness through all the World , that no body may discover him , exercising all his wickedness UNDER PRETEXT OF GOOD THINGS , OR OF NATURAL OR CASUAL THINGS , that no body may believe that all the evils which we see , do come from this Antichrist , and that no body may be on his guard , because he does not appear yet in human Flesh : This blinds all the World ; for tho they see all the qualities of the Devil rule in men , yet they will not believe these so solid marks , as they would do if they saw him bodily , which bodily appearance is not real : For the Devil is pure Spirit , and has not the Power of forming to himself a Body , unless it be a fantastical one , or else by the Seed of some Sorcerer , which is abominable . I said to her , It was not to be doubted that we live certainly in the time when Antichrist Reigns by his Doctrine and his Operations ; because Men ( in the general ) have all , or the greatest part of them , the qualities of the Devil . She said , Sir , there is no reckoning to be made of any other thing , but what concerns the Salvation of Souls ; for if the Devil be followed in his Doctrine and in his Works , he needs no more to make himself Master of our Souls : He 'll do no more hurt to men by his Body than he does by his Spirit ; and if it were not to Ape God , he would never take a Natural Body ; for he knows well enough , how to make a body of Air , or some other matter , to deceive Sorcerers , whose imagination he so blinds , that they believe they see and feel some real body , tho it be only Phantastical . By this he prevails with them to commit all sorts of Evil , pretending to dwell with them , that he may still prophane the works which God has introduc'd for an Holy end . So that the Natural Body of the Devil is not so much to hurt men , as to bring Glory to the Devil , when he shall be discovered ; and shall be corporally Honoured and follow'd by all his Adherents , as Jesus Christ was by his Disciples : And that he may leave none of the works of Jesus Christ unimitated , that he may pervert them ; he must also take a body of Flesh , that he may likewise Reign Bodily , thereby to consummate his wretched Kingdom , which began as soon as God became man , i and has still encreast , even till this present time , without being known , or revealed : And since God has the goodness to Reveal him at present , he should be discovered , if it were possible , to all the world , that he may no longer deceive any body under the mask of Vertue ; and that those who will needs follow him , may know what they do ▪ For the Body of Jesus Christ went not thro' all the world in order to the forming of his Church , but he has herein only introduc'd his Doctrine , which sanctifies b the Souls of those that follow it , tho they have never seen his body ; 't is the same as to the Doctrine of the Devil , which corrupts Souls , tho they should never see his Body : They are as Diabolical in following the works of the Devil , as others are holy in imitating the actions of Jesus Christ , whose Body they never saw . I said to her , It was a great Loss that these Truths could not be publish'd to all the world ; for all are ignorant of them , and believe there is no Antichrist until he appear in his humane Body . She said , Sir , 't is lamentable that these things , so prejudicial to so many Souls , must be conceal'd ; and that the Marvels of God , which are so important , cannot be discover'd . The last Times are come c : Antichrist Reigns over all d : And Jesus Christ e will come quickly to Reign here in glory : The forerunning plagues f of Judgment are begun ; and no body will believe any thing of all this , because we cannot speak of them openly . You are the first , Sir , to whom I have declared these secrets : Make a good use of them . I shall reckon it a gain , tho none but your Soul alone should receive the Light of them . The world is deceived , and will be , while they do not open their Eyes to the Truths I have told you : They are nevertheless from God , and cannot fail ; if all the world will needs ruin themselves , Sir , save your self : For tho none of these things should fall out in your Life-time , and you should not see the utmost extremities of the Plagues , nor the Body of Antichrist , nor yet the coming of Jesus Christ in Glory , yet it will be most expedient for you that you believe all these things , which will open your eyes to discover your particular faults , and the dangers in which you live , and will give you prudence to avoid the deceits in which we live at present . Make use of the occasion , Sir , without contending out of curiosity about words , and the times of every thing : because the Judgment still falls out g when we die ; and it h will never be recall'd . Tho even there were not a general Judgment ; yet there is always our particular Judgment , which precisely respects us ; and if all the People of the world perisht by the Deluge , excepting eight persons , it was thro' their unbelief ; for i if they had believed the words of Noah , they would have been sav'd in his Ark : Even so now those shall Perish who will not believe the Truths that I tell you from God. They shall certainly Perish in the Ship-wrack , because they will not save themselves in time , it will be in vain for them to ascend into their Houses of Honour and Glory , that they might avoid the Plagues which will follow them every where . I said to her , That I could not doubt any longer of the things she told me , because of the Operation of her words in my Soul , which could not but come from God : But I wish'd earnestly that many might enjoy the same effects . She said , Sir , Your desire will be fulfilled : for many will receive this Light , tho very few among the Christians ; because they are so obstinately wedded to a presumption of their Salvation , being falsely perswaded that they shall be Saved by their frivolous Devotions . These will resist the Truth , and believe they are Holy , and Perfect , till they shall see themselves swallowed up of the Plagues ; and when it shall be too late k they will cry for Mercy , without any hope of succour , no more than in the days of Noah , for it is not written that he took so much as one into the Ark after the Deluge was begun : Those who had not formerly gone into it did all perish , even as those shall do who will not now believe that we live in the days of Antichrist . They must of necessity be deceived by him , and Perish . What remedy can there be for their evils , since they seek not to be healed , because they are insensible of them , as they would be of a Leprosie ? We must flee from them that we may not contract such a dangerous malady as this blindness . because they shall be destroyed l before they know it . It shall be with them , m says Jesus Christ , as it was in the days of Noah ; They Ate , they Drank , they Married , without any apprehension : Even so tho they see and feel the beginnings n of sorrows by Wars , they do not apprehend them to be the last Plagues ; they endeavour to escape and avoid them by Human means , going from one place to another , without remembring what Christ says , o That two shall be grinding at one Mill , the one shall be taken , the other left , or even two in the same bed : To shew that it avails nothing for one to save his Body ; but he must endeavour to be united unto God ; or otherwise , he shall be taken in what place soever he go to . I said to her , That I would follow her even to Death , because she had the words of truth , tho all the world should withstand it . She said , Sir , There is no need that you follow my Person , but my words ; keep them in your Heart , and thereby you will attain to Salvation ; for they are saving . Never turn away from them : For the Devil has this invention , to raise a great many distractions that he may divert us from following the Truth ; he sends sickness , Troubles , Affairs of Importance , and a thousand other occasions , to divert our good purposes , that we may never bring them to effect . If you were speaking , Sir , with all good men who are in publick Offices , whether Civil or Ecclesiastick , they would acknowledg to you that they were never so throng'd with Affairs or Business as now ; because the Devil being unable to gain them entirely to himself , he endeavours , at least , to give them so much business , as that they may not have leisure to think of their Salvation , nor of the Dangers in which they live : We must certainly discover his wiles , or otherwise he will draw us along with him insensibly . He has deceived so many by these means , making them believe that their imployments were profitable for the Publick , or their Neighbours , when they serv'd for nothing but human accommodations , without any advantage to the Glory of God , or the Salvation of Souls : And under this False Perswasion many have lost their own Salvation , without procuring that of others . It is not in these last times , Sir , that Places , Offices , or Imployments are saving ; it is much for a Man to save his own Soul ; for the times are too dangerous , and the world too blind and obstinate . If they perceived their blindness , they would seek to find a remedy : But while they believe they see clearly , they cannot think of a remedy , and they fall easily into eternal ruin : But if you , Sir , for your own part , would be saved , remember the Truth , and follow it , for without it there can be no Salvation : For it alone makes us to know God , and the Devil , and likewise the state of the World , and that of our own Conscience ; Truth shews us also the certain way of Salvation ; and by it all the wonders of God are discovered . It is the Light of the World , and the sure harbour of Salvation , without which nothing can be good or beautiful . The seventh Conference . Shews that Jesus Christ will come in Glory , or else he should not be the Saviour of the World , as he is ; and there would be no just Recompence for the Good , and for the Wicked . I said to her , that I had sufficiently discovered the truth of this , that we are in the last times , that the VVorld is judged , and Antichriso reigns , and also that the Plagues are begun , because there is no truth nor Righteousness among Men ; but that I did not yet see why Jesus Christ shall come to reign in Glory upon Earth . She said , This is the most evident truth , and the greatest Goodness and Justice of God , because Jesus Christ is the Saviour of the World , p and the restorer q of all things . You see clearly by all the Truths that I have told you , that very few will be saved of all those who live at present after the usual manner ; and if this miserable World should last yet longer , there r would still be fewer , because every day it grows worse . How therefore should Jesus Christ be the Saviour of the World , if he did not restore all things ? No body could be Saved ; for the whole World perishes . There must come a time s that the whole World shall be saved , that he may be fitly called the SAVIOUR OF THE WORLD . And this cannot be in Heaven as People imagine , because all who enter there shall be Saved , having received Salvation at the hour of Death ; and this respects only particular persons , who by reason of their small number cannot well be called the WORLD , because it consists in a Generality , and not in some particular Persons . 'T is a truth therefore that in a certain time t Jesus Christ will save all the World in general : This will be at his coming in Glory , when u he shall have judged the World and condemned the Wicked , he will save the Good with all x their Posterity , who can never perish any more , because of the continual Presence of Jesus Christ , God and Man , who y will govern and lead them to Salvation . This his coming in Glory is also necessary z to restore all things , because there has been no reparation yet of all the Injuries and Affronts that were done to his Humanity : His low Condition has not been raised up ; his Poverty has not been enriched ; his Tears have not been wiped away ; his Humility has not been exalted ; neither have any other of his Contempts and Sufferings been repaired , nor of those who have loved and followed him : One has died as a Malefactor , another as a Seducer , a St. Andrew on the Cross , a St. Lawrence on the Grid-iron , and so many other holy Martyrs who have suffered Persecution and Death for Righteousness and Truth . There has been no reparation of all this hitherto , but by imaginary things , as they say , that Jesus Christ was exalted on the Cross , which is an infamous reparation , to dye on a Gibbet as a Malefactor . If those who hold this Cross to be a reparation of Honour , were hanged after this manner themselves , they would not believe that their Honour were repaired by this : How can they imagine that that of God was so ▪ It is not to be imagin'd that Honour should be repaired by Infamy it self . But because his coming in Glory was unknown to them , they have applied Infamy to Glory , that they might say something of it . The truth is , Jesus Christ will come upon the Earth to a repair all things ; for it would not be just that he should have suffered so innocently , and after him so many other Saints and Martyrs , who were free from Crimes , and that they should continue dead , without being repaired Spiritually and bodily for what they have suffered unjustly , or for the Love of God ; and if People imagine that all these things must be repair'd in a Divine and imaginary Heaven ; they are deceived , because this reparation cannot be perfectly made there ; for natural sufferings ought also to have suitable reparations , unless God did as Charmers do , who cure bodily wounds with spiritual rememedies , or some artificial words . No , Sir , this will not go after that manner ; because God does his works always in a perfection , every way accomplish'd . b He will repair both bodily and spiritually all that has been done unjustly ; and the whole world shall thereby discover his Righteousness , Goodness and Truth , that every one may know that he is worthy , and just ; worthy of all honour ; which then all the world will render to him c ; and just , to render compleat Justice to every one d . There are so many innocent persons afflicted , and Saints unknown and despised ; on the other hand there are so many wicked men honour'd , rais'd to places and Honours , and even held for Saints . All these being Dead , and the Truth , as to them , undiscover'd , must not God avenge the quarrel of the Good , and make appear the wickedness of the wicked , that he may be Just , Good , and True ? I said to her , That every one look'd for these Reparations in the day of the general Judgment , which must be done in a little time , or suddenly , where every one shall be recompenc'd in Heaven according to his Merits or Sufferings . She said , Sir , They will make God a God of Confusion : What appearance is there that this Judgment can pass in a day , or suddenly , since the whole world must appear there ? It should be necessary that all the men in the world , should , after the manner of an Enchantment , be Transported to the same place in an instant ; who could hear in that croud the Justification of the Righteous ? If it were to be done only by word , they would not hear one , by reason of another ; and if every one in particular must be spoke to , to declare his good or evil Deeds , it would need a long time before all were repair'd : Years would not suffice to Judg so many men as have been upon the Earth . Truly , Sir , all the speculations of men are nothing , in respect of the Truth , but Chimera's in the Air. God took six days e to Create the World deliberately and in order , as he has done all his works by weight f and measure , without any disorder or confusion . He made Noah prepare an hundred years before the g Deluge ; and when it came , it began to Rain , which Rain lasted h forty days . The Plagues are now begun , and will follow in order even to their end , and the Judgment will also go on in order , so deliberately , that there shall not be the least confusion in it ; for that can come only from men , and not from God , who does all in Order . Neither is there any imaginary Heaven , as people fancy it , where every one shall be Rewarded or Restored ; for Heaven is no other but the presence of God , who contains all things , and can't be contain'd by any , because he is greater than all things . We are in Heaven when i we are resign'd to him , whether we live or die , we are still in Heaven when we are in God : Now being thus Divinely in God , we do not , notwithstanding , receive the material and bodily reparation of the sufferings which we have materially and bodily endur'd : And as God has given us both a Body and Soul , he has also given us a Paradise both of Body and Soul : For this cause God would have become Man , even tho man had never sin'd ; for God makes all his works perfect and compleat : The Soul can indeed have its compleat Paradise by the Presence of God , because it is a Spirit like to him ; but the Body can have no Paradise but a Material and Bodily one like it self ; because it is of a Material Nature , it cannot have a perfect happiness by a Spirit , or Divinity . Lo , this is the reason why Man , that he may be happy , must of necessity have his Paradise in the world , which was Created by God for no other end k but to serve for a Paradise to Man , whom he was pleas'd to Create of a Bodily and Spiritual Nature , both together ; and he has also prepar'd for him , both a Bodily and Spiritual Blessedness , which are , the Presence of God as to the Spiritual ; and for the Corporeal , the Earth , and the World , and all that therein is : By which you may see , Sir , the truth of the coming of Jesus Christ upon Earth , to Reign with Men , that their eternal Blessedness may be compleated , and that every one may have a Reparation , by fulfilling all Righteousness ; not in a speculative or imaginary way , or of a short continuance ; but a Real , Divine and Corporeal Reparation , l which will last for ever : For God's Recompences are not Temporal and Finite , but Eternal , as coming from an Eternal God , who can't give finite or imperfect gifts . Consider , Sir , all these Truths , and you will perceive sensibly , why Christ must come to Reign upon Earth ; and that he has not taken an human Body to Reign in the Empyreal Heaven which is Divine , but only to Reign on Earth ; for this Divinity has no need of any Body ; but this body has need of , and must of necessity have some material place to contain it , such as the Earth is . And if to repair an injury done to any , it be needful to make the reparation in the same place , and before the same persons where the injury was done ; why should not God repair upon Earth the injuries received there ? On Earth they shall be m repaired , as on Earth they have been committed . The Eighth Conference . Shews that M. Anthoinette Bourignon is sent from God to declare the Truth to Men. I said to her , that I was now convinc'd of all ; that I must confess before all the world , that she possest the Holy Spirit ; for a humane Spirit could never give so clear an understanding of all the marvels of God. She Said , Sir , you are not deceived in believing that I possess the Holy Spirit , because he lives in me and teaches me all that I have told you ; for I have never learn'd any thing from any man , neither would I learn of them , because they are in darkness , and do not know the Truth in any thing . They believe they are very Learned , and they are nothing but n ignorants , being turn'd away from the Truth by so many Novelties which they have made them believe . They will needs maintain the Roman Church to be holy , and own her Councils as acted by the Holy Spirit , while neither the one nor the other is true . For the Church o is the Babylon of confusion , and the Councils are the means by which the Devil has withdrawn Christians from the Law of God , they having Ordain'd so many outward things , that the inward may be forgotten ; and that thro so many Natural things , People may think no more of the Spiritual . Their Commands , their Sacraments , their Indulgences , are all diversions from Salvation , to obtain which there is nothing needful for all persons , even those who are without God's Grace , and straying from the way of Salvation , p but the observing the Commands of God , and the Doctrine of the Gospel ; for God will never give any other Commands , and Jesus Christ will never give any other Counsels , than those he has given us by his Doctrine of the Gospel : He says , That he is not q come for the Righteous , but for sinners . This being so , all sinners , who desire to be converted , must take up this Gospel-Life , by which they shall certainly attain to Salvation , since Jesus Christ is the way to it : But the Devil to divert men , has introduc'd by these Councils so many diverse things , that this Doctrine is destroyed . To discover this Truth , Sir , you need but observe mens Behaviour : This will give you certain Evidences of it ; for you will see that all trust on the Councils , the Sacraments , and the Ordinances of the Church ; and no body observes the Counsels of the Gospel , which are so banish'd out of the minds of men now , that they reckon them foolishness . I intreated her to tell me if she was sent from God to delare the Truth to men ? She said , Yes , Sir , I AM SENT FROM GOD TO BRING LIGHT TO THE WORLD , AND TO BEAR WITNESS OF THE TRUTH , as he does all his works in Righteousness , Goodness , and Truth , and never surprizes any Body . He has SENT me to tell , That the Last Times are come ; That the World is Judged , and the sentence is irrevocable ; That the Plagues are begun , and will not cease till all evil be rooted out ; and that Jesus Christ will come shortly on the Earth to finish this , and then he will continue to Reign with men of good will , who shall enjoy Eternal Peace . I AM SENT with a Commission to declare all these things to men , to the end that , peradventure , some of them may be Converted and Repent , that they may Reign with Jesus Christ in his Glory : But wickedness is come to so great an height , that the Truth can't be declar'd to Men , at least they will not any more receive it : They love nothing but r Flattery and lies , and reject the Truth , because it agrees not with their way of Living ; for he who will continue in his Sins and Errors , will say , that we trouble him , by Declaring the Truth to him ; and he who will not amend , will say , that we raise scruples to him , by telling him the Truth , that reproves him . Thus all the World perishes , without being desirous to be helped . I AM CERTAINLY SENT FROM GOD , to declare the Truth of every thing : But no body will hear it but in so far as it is agreeable to them , and does not reprove them . Should I study Sir , to please Men or God ? A Messenger ought not to receive either Good or Ill , when he is but the Minister of good , or ill News , without having caus'd them . I have lov'd the Roman Church , for I was born and baptized under her ; and have punctually follow'd her Ordinances , and the decisions of her Councils when I knew them : But since God has made me see , that she is unfaithful to him , and has forsaken him to join herself to the Devil , ought I not to declare these truths to my Christian Brethren , who are ignorant of them , that they may not perish in their ignorance ? They would be much to blame to render me evil for good , and to persecute me for procuring their Salvation ; for I have no advantage by declaring these truths to them , except the obedience I owe to God , and the charity I have for their Souls ; for otherwise I should beware of speaking things that are so disagreeable to them . I ask'd her , What person on Earth could be so wicked , as to persecute her for declaring simply the truth that comes from God without any passion ? She said , Sir , all good men will perceive abundantly by my words that I am not mov'd by any vicious passions ; but by a pure desire of declaring the truth ; because I neither seek nor pretend to any thing from any body : The friendship and hatred of men is all one to me , there is nothing but the pleasing or displeasing of God that touches me . Notwithstanding the Devil having so great a number of his adherents who are in authority , he will excite them to rise up against me , because of the truth which discovers his wickedness . He has for a long time ruled in the Church under a colour of Holiness , by which means he has gain'd the most Pious to be his Followers without their perceiving it : But as soon as the Truth shall be shewn them , they will easily discover his deceits , and will abhor them . This will enrage him against me , and s he will pursue me with all his force . But I do not fear that he shall be able to touch me ; for God is my defence . I will not fear all those Enemies , how Powerful soever they may be . The Lord whom I serve is above all things . I have never done Evil to any Body ; but all sort of good to all , according to my Power . Nevertheless I shall not fail to be pursu'd and Persecuted by all those who are the Devil's adherents ; because by my means his head t will be bruised , and he will gain none any longer but by force ; for his falshoods and deceits will be discovered and brought to Light for those who desire to see and know them : God indeed never forces any Body , but he sends his Light into the World , that every one that pleases may receive it . I AM CREATED FOR THIS , and cannot be silent , when it shall be time to speak I will speak , both in publick and private , when it shall please God , but still the truth , without straying from it . I doubt not but at first they will suspect me to be a Heretick , because the Roman Church condemns , as such , all those who do not yield to her sentiments ; and for my part , I look on all those as Hereticks , who are contrary to the doctrine of the Gospel , among which those Romanists are the first : But this is a maxim which the Devil ordinarily observes , to lay the blame on others of all the evils which he does himself : By this means they will find the way to declare me a Heretick , because they u have denied the Doctrine of Jesus Christ . I said to her , That the Roman Church would be a strong adversary , for she has great power and authority , and will yield to nothing that is not agreeable to her Doctrine . * She said , Sir , the power of that Romish Church shall be very shortly taken away by the Lord of Hosts who will y destroy her in such a manner that of all those magnificences there shall not be one stone left upon another . All her members shall be disjoynted , and dislocated , and without power . She must bear rule yet for a little time , and exercise her villanies outwardly , as she has done for this long time inwardly ; her murders and imprisonments are at the door , to the end her evil may have its full accomplishment , both inward and outward . Till then God will let her go on , because his justice never inflicts a perfect punishment z till the evil be perfect and compleat in all respects ; for evil always a begets punishment , according to the greatness of the evil the punishment is measured out . I have no apprehension of her power ; because he who has given it , will take it from her . She will not do so much evil in killing bodies , as she does now in killing Souls ; for it will be the happiness of those b who shall die for the real truth , if they receive it . For hitherto it has not been yet discover'd , nothing of the Holy Scripture has been explain'd in its perfect sense , every one has drawn conjectures from it according to his Light , not according to what is in it in effect ; thus they might well die for holding some opinion which was not the real truth , but the opinion of some Author , for which they might die indeed without being for this the Martyrs of Jesus Christ . For to be such , a man must die for the Defence of the Law of God , and the Doctrine of the Gospel , or otherwise he cannot be a Martyr before God , however men call many others by this name ; this shews that there is obscurity and darkness through all ; even in the most holy things : Every one walks in the dark , not discerning the pure Truth : Even many who have the best Maxims , would judge indeed that I were an Heretick , in speaking against the Decrees of the Councils of Rome , out of a pious belief that they have been all held by the Co-operation of the Holy Spirit . Which is a false Supposition : For the Holy Spirit never changes . With what he inspir'd the Apostles , he inspires also at present those who hear him . They are always the same things . I said to her , That the Holy Spirit did sometimes inspire diverse Means for the attainment of the same End. She said , 'T is true , Sir , if the Means which those Councils set before us did all aim at the keeping of the Commands of God , and at his Doctrine of the Gospel , I should believe that they came from the Holy Spirit ; but when they aim at a quite contrary sense , I may well judge that they come not from thence ; because God never contradicts himself : He has commanded , that we love him with all our Heart ; and these Councils say , that to get the Pardon of our Sins , and obtain Salvation , it suffices that we have a sorrow for sin out of fear of Hell. Can these two contrary senses come from the same God ? And there are so many other things which are variously oppos'd to the Doctrine of Jesus Christ , ( as I have told you formerly ) ; as the baptizing little Infants ; and a Thousand other things , which are directly contrary to the Doctrine of Jesus Christ . I know indeed , that they deny this Truth , saying , that they have ordain'd nothing contrary to the Law of God : For with studied : Words and Terms they cover all their Faults ; and I am neither a Philosopher nor Divine to answer their artificial Arguments or studied Words ; but I say in truth , that they do in effect directly contrary to the Law of God , and the Doctrine of the Gospel : Not that they say so ; but they do it : And Deeds are more c than Words . I doubt not but they would surprize me by my Words : For the Devil has nothing but Subtilties wherewith to cover his Malice : But they cannot surprize me in the matter of the Essential Truth , which abides always true . They might say indeed , the Councils do not say that we ought not to love God with all our Heart ; but only that Attrition is sufficient for Salvation : Is not that enough to teach indirectly that we are not obliged to love God ? And is not this indirect Doctrine much worse than the direct , which no good Men would follow ? I asked , If the Light which she received from the Holy Spirit was contrary to what the Councils had ordained ? She said , Yes , Sir , the Decrees which the Councils have made ( so far as I know them ) are all directly contrary to what the Holy Spirit dictates to me : And you your self may perceive it : Though there were nothing but the forbidding to read the Gospels and the holy Bible in the Vulgar Tongue , is not this contrary to the Doctrine of Jesus Christ ; who has given his Word rather to the vulgar and simple People , than to the Learned d ? And if it had not been his Will they should read it after his Death , he would not have left it them in Writing . This is the Nourishment of the Children of God e : And these Councils would make them die for hunger . Is not also the forbidding Priests to labour against the Commandment of God , who ordained Adam , f the most holy of all Men , to labour in penitence for his Sin ? And the Oath which they cause the Priests to take not to receive any other Explications of the Holy Scriptures but those approved by the Church , is it not also against the Holy Spirit , who g offers every Moment to give new Light , which these Councils do not approve , because it would reprov● them : For all that comes from the Holy Spirit reproves Evil. There are also many other things which these Councils have ordained , that are contrary to the Light that God gives me which is wholly conformable to the Law of God and the Doctrine of Jesus Christ . I have no need to read any Books to know if they be endited by the Holy Spirit , because the Sentiment of my Soul gives me still evidence enough of them . When I understand only the substance of a thing , I perceive certainly , whether it come from the Holy Spirit or not . You may easily see , Sir , by all that I have already told you , that this Church and her Councils are not guided by the Holy Spirit ; but h by the Spirit of Errour which deceives all the World under this false Masque of the Holy Church and Holy Councils , whereby the most Innocent let themselves be ruled by the Devil at his pleasure , while they believe that they follow the Truth , which is God. The Ninth Conference , Speaks of the Sins which we commit in another ; and that to declare the Truth of Evil , is not Sin. I said to her , I was more certain that she was guided by the Holy Spirit , than that the Church and her Councils were so ; and therefore she must tell me what I ought to do . She said : Sir , You may indeed lean to my Sayings , because I speak nothing of my self . It is true , it seem'd somewhat hard to you , that I overturn the Church and her Councils ; and also when I say that the Devil rules them : But I know this by the Light of the Holy Spirit , which obliges me to declare it , perhaps for the enlightning of others , that they may be converted ; or to give them a full Measure , that no body may pretend Ignorance : For if I were not prest in my Conscience , I would beware to speak of such Evils , as one trembles to hear them . It were more pleasant and agreeable if I could say in truth , that the Church is guided by the Holy Spirit , and that Rome is the Church of God. This Discourse would comfort my Soul , and give content to all those who are under her Obedience . But this not being true , I should flatter them to their destruction : Whereas the true knowledge of Things may save them . You have been also troubled sometimes to hear me say that all men now are in a state of Damnation , which notwithstanding is most true ; and if I could say in truth the contrary , I would be lov'd and follow'd by all those who believe they are in a state of Grace : But because I can't speak a Lie , every one leaves me that they may flatter themselves with fine Hopes ; Truth seeming to them more hard than Damnation ; though the one be much more lovely than the other ; Because Truth enlightens alwayes the Understanding ; though it be sometimes hard to Sense , yet it can lead us to Salvation , and make us happy to all Eternity ; whereas Damnation renders us for ever miserable . 'T is a trouble to us to be told that we are out of the way of Salvation , and we ought rather to be grieved for being ignorant of the truth in those Things which concern our Eternal Happiness : i The ignorance of this occasions our Damnation . Therefore , Sir , never be troubled any more to hear me tell the Truth in evil Things ; for it is much more useful than to have it declared in good Things . For if I should say to you , that you are in a state of Salvation , your Soul should receive no advantage thereby : On the contrary , it might be tainted thereby with Vain-glory , or contract a sloth in that which is good : And i● I should say to you , that the Roman Church is Holy , and guided by the Holy Spirit , it would be of no advantage to you , since you obey her as much already as if she were really Holy : You could not gain any thing by my saying so . So that to know the Truth of Good is much less profitable than to know the Truth of Evil , from which one cannot preserve himself without knowing it . This the Devil knowing , he has found the way to introduce into the Church a Maxim , That we ought never to speak evil of any , though it were true . They call this the Sin of Detraction ; that her Evil may be still concealed , and none may dare to discover it for fear of committing a sin . It were good we knew in what place the Holy Spirit has declared , That to tell the Truth of Evil is a sin : For if this were true , Jesus Christ would have committed many sins , when he publickly called the Priests and Pharisees , k Hypocrites , Generation of Vipers , and so many other Names , discovering their Wickedness and Falsehood , saying , That they were whited Sepulchers , fair without , but within full of dead mens bones ; and that they made clean the out side , leaving the in-side full of uncleanness . Could all these Truths discovered by Jesus Christ , be sins of Detraction ? as they have perswaded all those which declare such Truths ; since all that Jesus Christ did while he was upon Earth , was to give us an Example ? Is it not evident enough , Sir , that the calling that sin , to declare the Truth of another mans Evil , has been invented by the Devil , to cover his filthiness , and that all sort of sins and Evils might be cherished by the privacy of them ? For the most part of good men endeavour to excuse and cover them , believing they do well in it , though notwithstanding it be a very ill thing , because it is hurtful Three several ways : First , to him that does evil , who will not amend so easily while his evil is conceal'd as if it were discovered : Secondly , It is very prejudicial to him to whom the evil is done ; because it is very hard to avoid or guard against an unknown Evil : And Thirdly , To the Person who conceals anothers Evil , who co-operates to the Evil of him that does it , and of him that receives it ; and nevertheless , they call that great Good of declaring the Truth of Evil , the Sin of Detraction . This unhappy Silence makes all sort of Abominations daily to encrease in the sight of God ; because they having lost his Fear , they lose also that of Men ; since their sins cannot be discovered without offending God. This is also a Doctrine which the Devil hath invented , with so many others , to the end that every one may follow Antichrist , while they think they are doing well : For if it were a sin to declare the Truth of Evil , Jesus Christ would not have done it of his Apostles themselves , calling l St. Peter publickly Satan , and reproving him in all his Faults ; as the Apostles m afterwards did their Disciples : But these new Masters teach , That it is a sin to declare the Truth of Evil without any other ground but that of covering their Wickedness , that their Evils may not be discovered , and they may commit them the more , by continuing in the Reputation of being good Men , though they be wicked . If they had considered well the Nine ways by which we may sin in another , they would find , that 't is a sin to conceal the Truth of Evil ; whereas they teach , that 't is one to discover it . I entreated she would explain to me the meaning of these sins which we commit in another ; and if we are guilty of them , that I might guard against them . She said : Sir , We are as guilty n of the sins we commit in another , as of those which we our selves commit : for God regards not so much the Action o as the Intention . Sins being Spiritual Things , have no need of Material Acts. God * searches the Heart and the Reins , and not so much the Feet , or the Hands . These inward Sins are so much the more dangerous than the outward , because we take less heed of them ; for they are not so manifest and known , p though notwithstanding they be mortal and damnable sins . Every one excuses himself of them before Men : Which he cannot do before God ; for Ignorance never excuses sin : If we are very careful and diligent to know and discover what is necessary and profitable for our Body , we are obliged to be much more so as to our Soul. 'T is not enough that one says he knows not these sins , because every one is obliged to know them ; and our Salvation or Damnation depends upon them : For he who sins ignorantly , goes ignorantly to Hell. We are created for no other end but for Salvation : This is the only Affair of Importance that concerns us most nearly ; for setting aside Salvation , all is perishing . For this cause we must study to discover what Sin is . Therefore to satisfie your Demand , I will explain the Nine Ways by which we offend God in another . First , We commit sin in counselling to do evil . How many are there who are guilty of this sin without perceiving it ? If you have a Friend affronted , you will say to him , I would not suffer this Affront without revenging my self : Or you will tell him , You would not have the Heart to suffer it ; and such like things : Or if we give any Counsel that is not according to the Righteousness , Goodness , or Truth of God ; or if we counsel any to do evil for our pleasure , or profit , or otherwise . These Counsels are as many Sins as the wicked Actions which those commit whom we have counsel'd to do them , whether they be in Word or Deed ; because our Advice is often the cause why the Sin is done : By a just Title then , we ought to bear the punishment of it ; as we shall certainly do before God , who looks more to the Wickedness of the Heart than to the evil Actions : And he who counsels another to do evil , is sometimes more wicked than he who does it out of complaisance to his Counsellour , or out of the esteem he has for him . Those in Offices , or Attorneys and Advocates who give Counsel , and not according to straight Justice and Truth , do often fall into these Sins , and therefore they ought to be condemn'd of the same guilt with him who commits the evil Deeds to which they have advised him ; for they have both equally contributed thereunto , and the Counsellour often with more Wickedness than the Doer , because to counsel Evil is worse than to do it . Secondly , He who supports Evil commits also the same sin with him who does it , because if Evil were not supported , it would not be so often committed : Therefore , the Supporter of Evil causes the evil Deed , and gives the Man boldness to commit it the more ; and therefore he who supports it , ought justly to bear the punishment of him who does it , yea , even more ; for it would be in his power to hinder it , by not supporting it . Those are doubly guilty , that is , of the support that they themselves give , and of the Evil done by the other , which he would not do , if he were not supported in it . The Third Way by which we commit sin in another , is , In commanding to do Evil. In which Fathers and Mothers , Masters and Mistresses , and other Superiours , do very often fall ; who command those under them , to do something that is not just or good . These are guilty of as many sins as they command their Subjects or Inferiours , who very often , if they were left to themselves , would not , or durst not , commit the Evils which are commanded them : Though Inferiours are not obliged , and never ought , to obey the Commands which are given them to do evil , yet the Commanders cease not to offend mortally only by commanding it ; as an Inferiour commits a mortal sin in doing the Evil which has been commanded him , because the sins of the one cannot lessen the sins of the other , but both are guilty of the same commanded sins . In which many are deceived , who believe that 't is lawful for them to do the Evils which have been enjoyned them by Father , Mother , Masters or Mistresses , or any other Superiours , whosoever they be ; as also such Superiours deceive themselves , who are perswaded that they have not commited sins , when they act not in the evil Deeds ; for truly , and in the sight of God , they commit as many as they have commanded to be done ; for if their Wills were not evil , they would never advise to do evil , much less command it . The Fourth way by which we offend God by another , is , When we commend or approve Evil , This is very common in this Age , wherein evil Doers are commended . When we see any one avenge himself of an Affront , we will say , He shews that he has Courage ; we are ready even to praise Children that are malicious in defending themselves , as well as others who give blow for blow ; or those r who signalize themselves by Pompand Vanity ; or we praise those who exceed in Feasting , or other Evils , whatever they be . Now the Praise of Evil incites Men to do it the more , and encourages them to commit it the more boldly . And therefore he who praises it , is guilty of as many sins as he who does the Evil. The Fifth Way by which we offend God in another , is , In partaking of the Evil ; as , when one has some Advantage by the Evil done by another ; or , if any one profit by the Theft which another commits , whether by buying what is stolen , ot eating and drinking it , or by enjoying some ill-gotten Goods : So also he who makes gain by the Gluttony or Drunkenness , or other sins which other Men commit . By all these Things Men are partakers of other Mens sins , and thereby do the same Evil with him who directly commits it , yea , even more ; because he who commits Theft , or any other actual Wickedness , runs the hazard of his Life , or of other corporal Punishments ; but he who partakes in it only , lives without fear though he be equally guilty with him who commits it ▪ nevertheless he does not undergo the same Pennance in this World ; neither does he acknowledge his Faults , that he may give satisfaction for it in the other : Therefore his sin is so much the more dangerous , because he does not weigh it as it is weigh'd before God. The Sixth Way that we offend God in another , is , When we take pleasure in another Mans sins ; as he who takes pleasure to see Men fight a Duel , or otherwise ; or is pleased that another cheats cunningly , or steals handsomely , or provides for his Accommodations with Luxury and Vanity . Thus , whatever the Evil be , the pleasure that we take in seeing another do Evil , is sin : For he who loves God , ought to be grieved s for all kind of Evil that he sees committed by others , as well as for what he commits himself . The Seventh Way , is , When we do not correct Evil , as much as is in our power ; as , Fathers , Mothers , Masters , Mistresses , who tolerate the Evil of their Children or Inferiours , because they desire not to offend them , or for some other humane Respect , or even out of softness of Temper , or natural Goodness , suffering Evil rather than they will correct it , when they are oblig'd to do it . All these are guilty of the same Evils with their Children or Inferiours ; for their tolerating them is the cause that they are habituated and continue in Evil , who might have amended if they had been rebuked and chastised for it . Thus , many will be damn'd who are not apprehensive of it : For all the Evils which Subjects or Inferiours commit for want of reproof , will be laid to the charge of Superiours , as if they themselves had committed them by their own Deed t , because of the Obligation that lyes on them to correct Evil , and their neglecting to do it upon whatsoever pretext . The Eighth Way that we offend God in another , is , When we do not hinder Evil when we may do it ; as , if Two Persons quarrel or fight , and we might pacifie or divert them , nevertheless we will not give our selves the trouble , either through sloth , or humane respect , or some other cause ; or when we see one ready to do evil , and we might hinder it by admonishing him , or discovering his Evil by crying out , or otherwise ; which we omitting , we commit the same Evil with him who does it , when it is in our power to hinder it by what way soever this might be , as by giving too much liberty to those under our Charge , or leaving them in dangerous occasions , or giving them Money , or other things , with which they take occasion to offend God. In all these , and divers other Cases , we are guilty of the sins which others commit , by not hindring them , when we might have done it . The Ninth and Last is , That we do not tell the Evils that we know of others to those who might put a stop to them ; as , in not telling the Faults of Children , Scholars or Servants , to Fathers , Superiours or Masters , who might prevent them . Silence , in this respect , does as much Evil as the Faults which are committed without the knowledge of the Superiours , because if they were known to them , they might hinder or correct them ; which they not doing , being ignorant of them , the fault and blame falls upon those who conceal them , whether to please the Evil doers , or upon any other pretext whatsover , because by their silence in some manner they co-operate to the sin . Nevertheless , there are very few who are apprehensive of these kinds of sins , and much less do they repent of them ; for they imagine , they are not guilty of them , because they have not committed them effectively in their own Persons ; yet they will be all imputed to them as well as if they had personally committed them ; and they cannot be excused through ignorance , because all Christians are obliged to know what they ought to do or avoid ; for Jesus Christ and his Apostles have set down all for him who will take the pains to search for it . But the darkness is so great , that they perceive not the things that are necessary ; and they live in such a negligence of their Salvation as if they were assur'd of it , though they be very far from it ; because no x unclean thing shall enter into the Kingdom of Heaven . Those who enter there must be holy . None can otherwise y draw near to God , the Source of all Purity and Holiness . In which many are deceiv'd who believe that Holiness belongs only to the Perfect , whom they imagine to be some singular Persons : And yet without Holiness no Man shall ever be saved . I said to her , That very few Persons consider'd these things , and scarce any look on themselves as guilty of those sins which they commit in another , no more than of those which they commit against the Holy Ghost , because they perceive not that they are guilty of them ; though notwithstanding I see clearly , that those who are esteemed holy or perfect are tainted both with the one and the other of the said sins . She said : Sir , I am well pleased that you begin to discover that by which the World is condemn'd , that you may not need to believe it blindly ; for if you perceive clearly that the Holy and the Perfect now are polluted with the sins which they commit in another , and with those against the Holy Ghost , those whom they call Wicked are visibly defiled with divers kinds of Actual Sins : Which is known to all the World , Of whose Salvation then can you hope for ? The Wicked bring their Condemnation upon them through their obstinacy in a wicked Life ; and the Good draw it on by the sins which they commit in another , and those against the Holy Ghost , which they will not know , and much less amend , because they presume upon the certainty of their Salvation without all these Circumspections whereby they might discover the state of their Souls , or the Sins with which they may be defiled , which are Spiritual , and of which through blindness they are insensible . Hereby the Proof is just of the World 's being universally judged , because the sins are universal ; which sins z do judge and condemn Souls . For God judges no Body : He only fulfils all Righteousness ; and those who shall be condemned , shall be so always by their own sins , and never otherwise . And if Sins condemn , then all they who live in them do bear their Condemnation : And since we see that in this Age neither the Good nor the Wicked are free from sins , we cannot but see and confess , that the whole World is judg'd and condemn'd , and that we are arriv'd at the general Judgment , seeing generally sin rules and bears sway . We must not look for any other cordemnation but that of our own sins known to Gods Justice , which condemns always all that 's unjust , without hatred and without favour . The Righteous Ballance of this Divine Justice being still kept steady by a Hand that never shakes , does always condemn Unrighteousness . I said to her , That I was wholly convinc'd by so clear and true Arguments : That I acknowledg'd , without doubt , the World was generally judg'd by its general Sins ; asking her , if while this Sentence was putting in execution , there were not means whereby a Man might be converted . She said : Yes , Sir , there are means of Conversion as long as we have life . There is place for Repentance till Jesus Christ shall come upon the Earth , and root out all Evil ; yea , even when he shall come a there will be yet hopes of Pardon : Therefore he says , b That Sinners and Harlots shall inherit the Kingdom , and the Children thereof shall be cast out ; because these wicked Persons may be yet converted , and acknowledge their sins ; whereas those Children of the Kingdom , who esteem themselves holy and religious , continuing obstinate in the presumption of their Salvation , will be cast out , though they be called the Children of God and of his Kingdom . There are therefore means of Conversion for those who will repent and change their manner of Life , even though they were the greatest Sinners of the World ; yea , even for those who are full of the sins against the Holy Ghost , or of the sins committed in another , provided they get out of their darkness , and receive the Truth . For these ends c God puts his last Sentence in execution slowly , and sends his Plagues one after another , that he may give time and leisure to all those who desire to be converted , to do penitence : In which he still exercises the Effects of his Almighty Goodness and Mercy , d not willing that a sinner should perish , but that he live and be converted . The sins against the Holy Ghost will be forgiven as well as other sins , provided they repent of them ; which they not doing , they shall no more be pardoned when Jesus Christ shall come upon the Earth , than at present : For where there is no Repentance , there can be no pardon ; for this cause the sins against the Holy Ghost will be very rarely pardoned , because they are very seldom repented of and amended . The Tenth Conference , Shews what Souls shall be happy ; and explains the Eight Beatitudes . I asked her , By what means we might know or discover those who are truly converted to God. She said : Sir , Take the Eight Beatitudes which Jesus Christ e has declared , and see if those who say they are converted do possess them : For these only shall be blessed , and no others . Many say by word that they would be converted , and be wholly for God ; and notwithstanding , there are no appearances of it . These are nothing but wouldings without effect , with which we deceive the World and our selves , and think to deceive God ; which cannot be , for he is too penetrating , and is not amus'd with Words ; therefore he has told us the Marks that one must have of true Conversion , and of a Right to Blessedness , by which real Converts may be discern'd from Hypocrites . First , He calls those blessed who are poor in Spirit ; to shew , that all they whose Heart or Will is yet bent to the desire of having Wealth and Temporal Riches , are not converted nor blessed ; because he who yet desires Earthly Goods , is not converted to Eternal Goods ; for these Two Affections cannot dwell together ( f ) : However we say we are converted to God , we lie , so long as we are not poor in Desires , and that we still covet Earthly Things . Secondly , Jesus Christ calls those blessed who are meek ; to shew , that they who are converted to God do always partake of his Goodness , and do good to all as they are able . we hear People often say , that they are wholly devoted to God , while on occasions we see them chagrin , angry , froward , at variance with their Neighbours , quarrelling instead of bearing with them , or doing them no good but by constraint . Such are not converted , no more than they who in this World seek their Pleasure and Contentment , because Jesus Christ says , Blessed are they that mourn ; and when we see that they will not endure or suffer any thing , but seek their Ease , Honour and Contentment , that they may live in as much Mirth as they can , these are not converted , and do not willingly mourn under persecution . Fourthly , We know those that are converted to God , when they hunger and thirst after Righteousness : that is , thirst earnestly to become righteous , and seek the means and occasions to attain to this Righteousness . These are not converted who content themselves with their own Righteousness and Vertue , without aspiring to Gods Righteousness , or thirsting after true Virtue ; but are more careful for Earthly Things , than for those which are Eternal . The Fifth Mark that Jesus Christ has given whereby to know those who are converted , and shall be blessed , is Mercy . As long as we see Mens Hearts hardened , without Charity for their Neighbour , minding only their own Interest , and not caring for the Troubles and Necessities of their Neighbour , these are not converted ; because they have no Mercy , which is a Mark of True Conversion . The Sixth Mark is purity of Heart . He who delights in dishonest Thoughts or Actions , cannot be converted ? nor he who is subtil , and not sincere in his dealings , but deceitful and over-reaching , bearing envy or ill-will to another . None of these are of a pure and clean Heart , and so are not converted to God nor blessed ; for a pure Heart is still upright , simple and chast : By which we may discover if it be converted to God. As also if a Man be a Peace-maker , and of a peaceable Disposition within himself , and toward his Neighbour ; this is a Mark of Conversion to God : For he who should say he were converted , and nevertheless should live in trouble and disquiet within himself , or in Debates and Quarrels with his Neighbours , he would be a Liar ; for conversion to God brings along with it Peace , and Tranquillity , and Repose : This the Children of God experience , who alone can be called blessed and converted , they having the Marks that Jesus Christ has given whereby to know them from the Children of the Devil . That none may falsly perswade himself that he is converted , he declares all the Conditions necessary for this Conversion , that is , the Eight Beatitudes ; the Eighth of which is , to suffer Persecution for Righteousness sake . Many believe they are happy when they are without sufferings ; nevertheless , this is a sign that they are not faithful to God ; for he who faithfully serves him , will certainly suffer , because the Devil and wicked Men will persecute him for Righteousness , and true Vertue ; which is still reprehended by them . By this Touchstone true Converts may be known : For he who does not willingly suffer Persecution for Well doing , desires not to imitate Jesus Christ , who is the true Pattern of all the Works which lead to Bliss ; and none can be happy or sav'd but they who follow his Steps . And we falsly perswade our selves of being converted to God if we possess not the Eight Beatitudes which Christ has publickly taught us : And as few as we see possess them , there are as few converted unto him . 'T is all amusement to believe that any will be saved without the possession of these Eight Beatitudes , which Jesus Christ has given as Marks whereby to know his true Children from those who say they are , and are not . And that you may not be deceived , Sir , I have explain'd them all to you , one by one , that you may know what manner of Persons these ought to be who in these last Times , and during the Plagues , desire to be converted to God , wherein many if they will may be converted : And that their Conversion may be true , they must still examine if they have these Eight Beatitudes , and they may be perswaded that as long as they have them not , they are not entirely converted ; for Jesus Christ has said nothing in vain , and he has nam'd in particular all the Qualities the Blessed ordinarily have , without which they cannot be so . These are not the Speculations or Words of Men , but the Warnings of Jesus Christ himself , who cannot lie . Men would indeed glosse and dispute to amuse the World , but they can never change the Truth . I said to her , That the Behaviour of Men being well considered , it seem'd there were none now in the Grace of God , or in the Blessed Estate that Jesus Christ had marked out , but rather that all did abound in sin . She said : Sir , It seem'd strange to you formerly , when I told you such things , because you had not examin'd it narrowly enough , and the darkness is so great , that the truth is not any longer discerned . The Devil has so blinded Mens Minds , and distracted their Understandings , that they look to nothing now but the Appearance of Things , and not the reallity of them . Every one believes he shall be happy , though he have not so much as one of the Eight Beatitudes . Either all the World must be deceived , or Jesus Christ has not pointed out aright the signs of those who are in a state of Salvation : For these Eight Beatitudes are not pronounced for those who are in Heaven ; because all those who are with God , possess all the Beatitudes in perfection ; and also there is no more persecution , nor Hunger or Thirst to be endured there ; for there they are in perfect peace , and fully satisfied ; neither is there any thing to be bewailed there , being in perfect joy ; neither can they have poverty of Spirit , since they possess all things ; there also there is no more occasion of shewing Mercy to their Neighbour , for none has need of any thing , the least of the Blessed possess more than the worth of Ten Thousand Worlds : By which it appears , that Jesus Christ speaks only of those who are upon Earth , who are obliged to have these Beatitudes if they would be saved , and come to the possession of the Promises made to each of the said Beatitudes , which are the certain Marks whereby to discover if we live in a state of Salvation or not . Nevertheless , no body examines himself upon this Head , to see if he have those Beatitudes , no more than if they were not proclaimed for us . We say them as a Litany , and not as things that we are oblig'd to put in practice . In which we deceive our selves ; for no body will attain to the state of Blessedness , but he who in this World shall put these Eight Beatitudes in practice : And as far as Men are estranged from them , they are as far from their Salvation . I asked her , What Remedy there was for such general Evils in which no body could be saved ? She said : Sir , I told you long ago that Paradise was shut , My meaning was , that no Body now at Death attains to Bliss ; because in their Life-time they make no Preparation for it , but they are every way estranged from God : For it is not now known what is Sin , nor yet what is Vertue : They imagine they are Vertuous when they do something that 's good in appearance , and that they are not guilty of sin when they do not commit wicked Actions . This is the most crafty delusion of the Devil ; by which he certainly gains all the good through this blindness of Mind . This is an universal Evil , which makes me afraid that not one Person shall be saved ; because none do perceive their Evil but grosse Sinners who live in Actual sins : As for others , every Moment they take the Name of God in vain : One will say , I trust in God ; another , God will help us ; another , God will shew us Mercy ; and thus on a Thousand other occasions the Name of God is still in their Mouth , calling on him to co-operate in their sins : For when they say they trust in God while the Soul wallows in sin , is to desire that God would do Injustice : Wherefore they may wait long in this sort of confidence , and shall never obtain their Desire : For God cannot help those who go on in sin , without being unjust ; which he will never be . And he who says that God will help him , while he lives as People do at present , says that God will help him to sin ; which he cannot do : For he cannot contribute directly or indirectly to any Sin ; and if he assisted us in the way we live , he should contribute to many sins g which we commit : For if he assisted us to preserve our Temporal Goods , we would continue , yea , encrease our Pride , our Excesses and Vanities ; and if he delivered us from Wars , Peace would give us occasions to forget God , and to abandon our selves the more to bodily Pleasures and Sensualities ; and if he delivered us from our Miseries , of whatsoever kind , we would certainly be led to greater Evils : For Ease and Sloth engender all sort of Sins . And when we say , God will have Mercy on us , and nevertheless we go on in a state of sin , this is to blaspheme against the Righteousness of God : Because he can never have Mercy but h upon penitent Sinners : Which the Godly now a days are very far from ; for they encourage themselves in their Sins as if they were Vertues , and even call them by the Name of Vertues : For the Avarice of the Cloisters and of the Religious is call'd Charity done them ; and the Adorning of Altars , building of Houses and Magnificent Churches is call'd the Honour of God , though these be but Vanities and Superfluities by which God is greatly offended . For if at Baptism we have renounc'd the World and its Pomps to become Christians , how can we adorn Churches , which we call the Temples of God , with the same Pomps and Vanities , which Christians are not permitted to seek after in their own Persons , nor in what belongs to them ? How can it be allowed to use them in Places particularly dedicated to God , without tacitely Insinuating that God is served with our sins and Impurities , as are all i sort of Pomps and Vanities , which are so common in Churches as well as in other places ? Nevertheless all this is covered with an Appearance of Vertue and Holiness . This renders all the World impenitent : For every one amuses himself with the belief of being sav'd in a state of Sin and Damnation ; Which is truly a desperate state ; because he who believes he is good , will never repent , and much less will he do Penitence , and consequently he shall never obtain Pardon : For God cannot pardon k without Repentance . All the Remedy that I see in this , is a perfect Conversion unto God , and a New Birth , as if till now we had never been in the World : For all that we have done hitherto has been evil and blame-worthy in the sight of God , though to us all seem to be good , through the Blindness of our Spirits , in which we have been so sunk , that no Body has seen whither he was going , more than we do in a very dark Night . Therefore Jesus Christ has said , That a man l must be born again , and become as a little Child , else he cannot enter into the Kingdom of Heaven . He speaks to those of the present Age : For if one do not re-enter into the Womb of the Rising Church , he cannot be sav'd . The Eleventh Conference , Shews , how a Man must be born again to enter into the Kingdom of Heaven : And that he must return to a Dependance upon God , which is the only thing that he essentially requires of Man. I asked her , How this New Birth could be in those who are already advanc'd in Years and Learning ? She said : Sir , We must take up a Life wholly new , as if to day we were newly born : Because all the good that we think we have done heretofore is all evil , or at least good for this Life onely : For all our good Works have still been attended with Self-love , or Humane Respects , m which can never be recompenc'd in Eternity , because we have here had their Reward . What we do out of Self-love is recompenc'd by our Satisfaction ; and what we do out of Humane respects is recompenc'd by the complacency of Men : So that we can never in Justice pretend to any other thing ; for we are fully satisfied in this World , according to the Pretensions or Ends we had in doing our good Works . Though they have been covered with a pretence of the Glory of God , or Charity to our Neighbours , yet in effect all this has been but Vanity-Therefore he who desires to be converted , must take up n a Life wholly new , and believe assuredly that he has never done so much as one Action purely for the Love of God. Which we may abundantly perceive by considering all the Sins against the Holy Ghost , and those which we commit by another , with the Eight Beatitudes , and the other solid Vertues . Every one may see thereby how far he is from the State of the Blessed that Jesus Christ has marked out in the Eight Beatitudes ; and if he desire to recover them , what need he has to take up a Life wholly new , and to become as a new-born Infant , who lets himself be govern'd by his Heavenly Father . Neither Years nor Learning can hinder the resigning of our selves to God , that he may rule us as it shall please him : For the more we are advanc'd in Years , the more haste we ought to make to attain to Salvation , because we have no more Time but the small part of our Life that remains . The Conversion of those come to Years ought not to be delay'd one Day , because their Life may be gone , and then there is no Recovery ; for after Death o there is no Remission . The Learned ought also to consider , that all their Learning is nothing but Ignorance in the sight of God , which becomes often a hindrance to his Grace ; and that the Time is come , p that he will destroy the wisdom of the wise , and abolish the prudence of the prudent , that all may q receive the Kingdom of Heaven as little Children . I said to her , It was very desirable to be of the number of those true Converts , and that I would be the first who would resign all to God as a little Infant . She said : Sir , No body can be entirely converted if he do not know what is Sin , and also true Vertue . These Two Things are necessary : For otherwise one will think , he is converted while he is yet full of Sins , and has not acquir'd any solid Vertues . Therefore I have spoken so particularly to you , that you may not abide in the darkness which surrounds all the Men of the World. There may be yet many who desire to be converted : But few of these know their inward Sins , and yet fewer know what is true Vertue . All these would make false Conversions in the sight of God : For if one does not know his hidden Sins , he cannot amend them ; and if he know not what true Vertue is , he cannot put it in practice . The ignorance of these Two Things hinder a Man from being converted to God , or yielding himself to be governed by him . This is therefore what he ought first of all to learn , to know the state of his own Soul , in what degree of sin it is , and also in what degree of true Vertue . If these things were known , there be many who would embrace the Spirit of Penitence , and resign themselves to God as little Children : But because they know not the state of their own Conscience , many do insensibly perish r not knowing their Misery . If you desire , Sir , to be resign'd to God as a Child , think that all you have done hitherto is worth nothing ; and cast s your self into the Arms of God , who is your Father , as a Child who cannot speak , that he may teach you all things . He will certainly do it : For he desires t our Conversion . When we withdraw from him by our Sins , he suffers it , because he will not take back the Free-will that he has once given us : For he is unchangeable u in all his Works : But as soon as we return to him by Penitence , he receives us as the Father did his Prodigal Son , owns us for x his Children , and the Heirs of his Glory . But if you resolve to adhere to your own Wisdom , you will never receive the Holy Spirit . You must become simple as a Child , and not use your own Will any longer , resigning and committing it wholly into the Hands of God , giving him the Reins of your Will , that he may guide and direct it as it shall please him ; and that you may no longer abuse it , as you have done hitherto : Which you must acknowledge with Regret : For if our Will had been govern'd by God , we had never fallen into such Extremities of all Evils . I said to her , I must acknowledge my Will had not been govern'd by God , because I knew not as I do now the way how to resign my self to God. She said : Sir , No body can be saved who knows not that he must be entirely resigned to God : For this is the first and last Commandment that he has given to Man : And to say better ; It is the only thing that God requires of Man. If we would absolutely depend upon God , we should fulfil all the Law and the Prophets . This is the one thing needful . All that ever I can say , Sir , is comprehended in THE DEPENDANCE that we ought to have upon God ; for he has never demanded any other thing of Man ( nor will he so long as the World shall last ) but this Dependance , that he owes to God. It is a very small Matter that he asks of us . 'T is a great Ingratitude also y for us to deny this Dependance upon him ; since he is the Lord and Creatour of all Things , has created us of Nothing , and gives us all that we have to enjoy in full Liberty , provided only we still acknowledge our Dependance upon him in all Things . This Great God could he demand less of a silly Worm of the Earth , than the Acknowledgment of Dependance upon its God ? This is so just a Thing , that though God had never declared to Man that he desir'd this of him , he was oblig'd always to acknowledge it ; since all came truly from him ▪ and he had bestow'd on him so many Favours and Prerogatives , which should oblige him to a continual Gratitude , even though he had never had any thing beyond Natural Reason : For it is said , that even Brute and Cruel Beasts have been sensible of a Benefit received from Men all the Days of their Life ; and Man endued with so accomplisht an Understanding will not acknowledge the Dependance he has upon God , nor yield up his Will to his , even though he be so good z as to desire it ! For if God were not an Excess of Goodness , he would rather disdain Men of so little Worth , than permit them to unite their Will to his . Nevertheless , he permits and desires it , yea , rejects and threatens those who will not do it ; as Jesus Christ threatned St. Peter a , when he would not be washed by him . If we had but a little of Judgment , we would entreat God , to permit not only that our Will may be united to his ; but rather , that ours may be wholly annihilated , and that he may exercise his own over us only and absolutely . I asked her , What she meant by saying , That the Acknowledgment of our Dependance upon God , was the only Commandment , since God had given us so many others ? She said : Sir , There is no Essential Commandment but this . All the rest are Accidental . For when God created Adam , and in him all Men , he gave him Power over all Sublunary Things b , having made all the Beasts subject to him , that he might rule over all as a Little God , without any Reservation , except that he should always acknowledge the Dependance that he had upon his Creator : Which being done by him , he might rule over all Things as a dependent Deity . And for a Token of this Dependance , he forbad him to eat of the Fruit of one Tree only , permitting him to eat of all the rest . The meaning of which was , that Man might enjoy , use , and rule over all Things , provided always he acknowledg'd his Dependance on the Supream Deity , of whom he held all Things . And if Adam had not forgotten himself by quitting this Dependance and desiring to depend upon himself , he should never have received any other Command from God , nor yet any Man after him . But the Righteousness of God oblig'd him to lay other Commands ▪ on Man for the Pennance of his Disobedience . He enjoyn'd him c to till the Ground , and to gain his Bread with the sweat of his Face , which was the Second Command that God gave to Man , which nevertheless was only Accidental through the Fall of Adam , and not Essential by the Will of God , who lov'd rather to see him free , without being subjected to any other Thing but Himself alone . And his giving the Commands to Moses for the Children of Israel was also Accidental : For if they had not fallen into so many different Sins , which took them off from their Dependance upon God , he would never have given them divers Commandments : But fearing lest his People should perish through Ignorance , he still gave them new Commands , that by the help of them they might know their Sins and amend them ; else God would never have constrain'd Man to any other thing , but to acknowledge him as the Superiour of all Things : For God created him to take d his Delight with him in full liberty and without constraint , and was not willing to subject him to any other Law e but that of Love. By which we see that all the other Commands are but Accidentally appointed , because of the Sins that Men had committed at divers times , who if they would now return to this Dependance upon God , would have no need of any other Precept or Commandment ; for all the rest are only Means to bring us to this Dependance upon God , and that we may see and discover all that hinders us from resigning our Will to God's , and that discovering them by the Commands , we may leave them and amend , and so may be able to return to this Dependance which was first enjoyn'd us as the one thing necessary for Salvation : And is still so now as well as then . The Twelfth Conference , Shews , That there is one thing only to be done by us that we may be saved . I said to her , That it was very agreeable to hear , that there was but one thing only to be done in order to Salvation : And that I would gladly take that short way . She said : No , Sir , 'T is true , there is but one thing only to be done that we may be saved f : But there are many things to be parted with , which do greatly hinder and distract us . We neglect to do that which is necessary to attain to this Dependance , and we do that which alienates us from it . The Penitence which God enjoyn'd Adam , To gain his Bread with the Sweat of his Face , is very little regarded among Men now . Every Body would live without Labour , and they esteem it a Happiness to have Riches that they may live in Ease . This is indeed to thwart the Means that God has so savingly taught us . After that Adam sin'd , and all Men in him , of his own free choice he left off this Dependance upon God , that he might become wise of himself : Thus he render'd himself miserable with all his Posterity : Because all the Miseries that we suffer are procured by the following our own Wills. We must not impute all our Miseries to Adam , but only to the Sins that we our selves commit . If we had no other but the Sin of Adam , we should need nothing but the Pennance of Labour to gain our Bread , and the enduring the Intemperance of the Elements : But our own Sins bring upon us a Thousand other ▪ Sufferings . If we would labour , and suffer Cold and Heat , or other Intemperances of the said Elements , and return again to the Dependance of our Wills upon Gods , g we should be very quickly restored to the Blessed State wherein Adam was created : For our Penitence should be accomplish'd in this short Life , which by the Mercy of God is much shortned ; and then we should enjoy an Eternal Bliss , which should never end : But since our Actual Self will would not depend upon God , but upon its self , bending it self to follow its own Inclinations , it has procured us a great Number of other Evils , which we attribute to God , or to Adam ; and if we consider them aright , we will evidently perceive that they derive their dominion from our Self-will , and not from any other thing : For our Diseases are ordinarily procured by our Intemperance in Eating and Drinking , or other Sensual Excesses which we commit to satisfie our own Will ; which oftimes drives us to some State that causes us a Thousand Sorrows , or to some Employment , or Trade that brings us into great trouble of Law-suits , Quarrels , Vexations , or to Poverty and other Miseries . And the Cause of all this is , that we would not submit our Will to Gods , who would have govern'd us , as a good Father does his Son , we having chosen rather to follow our own Will , and to undergo all sort of Calamities ▪ in this World , and run the hazard of suffering far greater hereafter , which shall never end : For he who will not be guided by God , can never be saved ; since our own Conduct will lead us to the Abyss of all sort of Evils ▪ both Temporal and Eternal : Because our own Will is ignorant , and rash , never content nor satisfied , never stopping for any sort of Evil : Even though it discover its Miseries it does not amend them , but imputes them to another , either to Adam , or even to God : And thus flattering our selves always in our own Will , we persist therein even to death , which gives beginning to a miserable Eternity : For no Body can be saved by himself ; and if we do not yield up our Will to God , from whom can we expect Salvation ? 'T is a great Blindness , Sir , not to see these Truths ▪ which are so evident , since we feel our Weakness , and know that we have receiv'd all from God , and that we can hope for nothing but from him . And notwithstanding of all these Considerations we will not resign our Will to his , choosing rather to be miserable , and to perish at last by following our own . We are unthankful to God , and cruel to our selves : For indeed , 't is a great Ingratitude to deny God the only thing he demands of us , our own ▪ Will ▪ having given us all other things ; and 't is a great Cruelty to our selves to withdraw our Dependance upon God , and subject our selves to so many sorts of Evils . I asked her , How it was possible that Men should deny the yielding up their Will to God , since all appertains to him ? She said : Sir , All the World does this in effect , and I know not so much as one Person upon Earth that will depend upon the Will of God : For every one will needs follow his own Will : Neither Small nor Great , none excepted , will resign their Will to God's , but will all depend upon their own . Is it a Wonder that I told you formerly , that no body could be saved after the way that Men live at present ? This is an infallible Truth , which none has yet discovered because of the Universal Darkness that is at present in the World : Every one imagines that he will resign himself to God , while in the mean time there is no such thing : For if this were true , we should not see Men so forward to deal in Business , or Traffick , nor to run through Countries and Cities to heap up Mony , nor to use underhand Dealings for Offices , Places , or Benefices : For every one placing his Dependance upon God , would labour to provide only for his Necessities and no more , knowing well that this Life is short , and that Necessaries suffice a Traveller , who studies not to load himself with Things superfluous or useless for his Journey , for they would be a Burden to him . All the Cares , the Toils , the Pursuits of Men for present Things , are so many Evidences which declare that we will not resign our Will to God's , but that we will follow our own , neglecting the Penitence that God has enjoyn'd us , that we may be advanc'd to Places , Honours , or Dignities , seeking to live at our own Ease , instead of labouring to satisfie the Penitence due to our Sins . We Act quite contrary to the Will of God ; for we cannot be ignorant that he demands of us this Submission , and this Penitence . And withall we say by Word , that we are resign'd to God , and we look on it as a thing impossible , that we should deny him our Will ! Which still discovers the more our Blindness . I said to her , That there was truly a horrible Darkness through the whole World ; and that I my self was surrounded with it , while I believ'd that I would be resign'd to God , and in the mean time had many Cares yet for this present Life . She said : Sir , You see that your Resignation is not true , so long as your Cares are yet for this Life . This would be a great distrust of God , if after you were resign'd to his Government , you should yet be careful for Temporal Things . Can God , who created all Things for Man , deny him his Necessities , when he shall be resign'd to him ? If he h feed the Birds of the Air who do not labour , shall he not feed Man when he labours ? We are full of false Perswasions , which flatter us to our Ruine . For it is certain that he who has resolved to resign himself to God , seeks no longer for Earthly Things , but for those which are Eternal . God makes him see evidently , that what is here Below is nothing but Transitory , which the Servant of God should not touch but by the by ; for they are unworthy of a Soul dedicated to God , which cares no longer for any thing but to please him . And if you be careful for other Things , be assuredly perswaded that you are not yet resign'd to God : Because this Resignation consists in a cessation from all things to receive God only . And the less we Act our selves , the more we receive . There needs no more but TO CEASE AND TO RECEIVE : For all our Cares and Vexations , or Activities for the Things of this Life , are all Hindrances which stifle the Operations which God would make in our Soul. We must be quiet and rest , that we may suffer the Holy Spirit alone to Act. If our Will be resign'd to God , he will i govern it wisely . Let us leave our Souls to his Government , and labour to accomplish the Penitence due for our Sins , that we may have the Things needful for the Maintenance of our Body : And then we could truly say , that we are resign'd to God , and not before . For the Offices , Cares and Business of the World , are all Hindrances to this Resignation : And even the ▪ so many different Ways of Devotion that are now practised , are all great Hindrances ; since nothing but this Resignation alone is necessary . I said to her , That this little Word , Resignation , comprehended great Things , that nevertheless it was the Philosophers Stone for the Discovery of Eternal Treasures , to which I aspired . She said : Sir , This Word , RESIGNATION TO GOD , comprehends l all Things : For he who is resign'd to him , knows him and loves him ; he knows also true Vertue that he may follow it , and the Falshood of Vices that he may avoid them : Because God gives himself to the Soul that is resign'd to him , and the Holy Spirit lives in it , and abiding in it , he replenishes it with his Gifts to know all Things , and with his Fruits to entertain it : So that all our Happiness depends upon the resigning our Wills to God's , and not upon many different Things , as People imagine . That we may be restored into Favour with God , entirely converted to him , and out of all sort of danger , there needs nothing but this Resignation . If you are guilty m , resign your self to God , he will immediately receive you ; and convert you to himself ; and if n you are afraid of his Judgments , and of these dangerous Times , resign your self to him , he will preserve and save you . There is nothing to be done but this only , To resign our selves to God , and to continue in a Dependance upon Him. Is it not a very Reasonable Thing that a Creature should abide in Dependance on its Creatour ? Must there be Constraints and Commands to oblige it to a Duty so just , so good , and advantagious ? There is no Law , Divine , Humane , nor Civil , that can give us a Dispensation from so just a Thing . Nevertheless , we Rebel against all sort of Rights to adhere to our own Will , which is so wicked and insolent , which precipitates us into so many sorts of Evils ; for all the Miseries which we feel in this Life , proceed from our Self-will : And as the Resignation of it to the Will of God o is the Accomplishment of all Good , so the Possession of it is the p Consummation of all sort of Evil : So that he who would be converted , needs only resign his own Will into God's Hands : In doing this he fulfils all the Law and the Prophets ; because they Teach us nothing else but the Means to attain to this Resignation . I said to her , That this being supposed , which was most true , That if we still acknowledge , that we depend upon God in all things , we have no need of any other Precept or Command , it was strange that she had taught me so many Means . She said : Sir , I have told you of the State of the World , and of the Church , that you may no longer trust to them by a pious implicite Faith. I have told you also , that we are fallen into the Reign of Antichrist , fearing least you be deceived ; and also that the World is Judg'd , that you may not flatter your self with false Hopes , believing that it will last yet , and so continue in sloth . I have also shewn you true Vertue , that you be not deceived by that which is so but in appearance ; having also declared to you the Sins against the Holy Ghost , and those which we commit in another , that you may not be ignorant of any thing that can hinder this Resignation to God : For the Ignorance of Good and Evil would insensibly ruine us ; and whereas we are fallen into the Times of Universal Darkness , the Common Enemy might very easily deceive you , as he does all the World , perswading you that you are resign'd to God , when you live yet intirely to your self . Therefore I have explained to you so many Things one by one , that you might discern aright Truth from Lies ; and that you might certainly resign your self to God according to your desire . And because you can never do good without departing from Evil q , nor depart from that without knowing it , I have therefore endeavoured to discover to you the Good and Evil that Reigns at present in the World , that I might give you the certain Marks whereby to know if you are truly resign'd to God , or not ; and since the Commandments of God , and also the Law of the Gospel , are given us to discover what hinders us to be resign'd to him : That by this means we may remove all the Hindrances of our Resignation to God : Voluntary Poverty serving as a Mean to free our Self will from the desire of perishing Goods ; Chastity to free this Will from desiring Carnal Pleasures ; and Obedience to deliver us from the desire of fulfilling our own Will ; and so of all the other Evangelical Counsels which teach us to depart from that which hinders our Resignation to God : Therefore I judg'd it necessary to declare to you all the Things that hinder this Resignation to God , and those also which may serve as Means to facilitate this Resignation , which is the only Essential Thing that God r demands of all those who would be saved . I asked her , If it will be enough for me , absolutely to resolve that henceforth I will depend upon God , and no longer use my own Will in any thing . She said : This Resolution , Sir , is a great Beginning ; but 't is to be feared , that we shall not put it effectually in Execution , because of our inveterate Evil Habits . Our Self-will having always born sway , how can we entirely subdue it , except by the Means that Jesus Christ has pointed out to us in his Gospel , which are as so many Steps to ascend to this Resignation ? For otherwise we might make false Suppositions , as we have done hitherto . But when we shall put in practise the Doctrine of the Gospel , we shall thereby discover , how far we have advanced in this Resignation to God : For if our Frailty had not needed these Means , God would not have taken Humane Flesh to come and teach us them : For he can do nothing that is useless . We must therefore fix here , Sir , and receive this Doctrine of the Gospel in its plain Literal Sense , which will teach us all things plainly to our Senses , by following of which we shall certainly attain to this Resignation : For this is the true , the shortest , and the most certain way . Though indeed God sent at divers times Prophets and holy Persons to tell Men by what Means they might recover this Resignation to God , yet none of them has done it so perfectly as Jesus Christ did when he was upon Earth : For he has omitted nothing , but has taught all so precisely , that Men will never stand in need of any other Instructions : For this is the last Mercy that God will shew to Men , who must not look for any thing after the Doctrine of Jesus Christ : And what was taught before or since , is not at all comparable to this Doctrine of the Gospel . If we would be sav'd , we must embrace and follow it ; for it teaches us all the necessary Means for fulfilling the Law of God. The Thirteenth Conference , Shews , That the Doctrine of Jesus Christ is the last that God will send into the World : And that the Holy Spirit comes to give now the perfect Vnderstanding of it . I asked her , How this Doctrine of the Gospel could be the last Means that God would give to Men to bring them to Salvation , since we look yet for the Holy Spirit , who in these last Times must teach us all Things ? She said : Sir , The Last Times began s when God became Man. He brought along with him upon Earth his Last Mercy , teaching Men by Word and Deed all that they ought to do and avoid , without omitting any thing of all that shall be necessary for them even to the End of the World : So that none have need of any thing else to be taught them . It is true , we shall have the Holy Spirit t in the End of these Last Times , into which we are now fallen ; and he is already born upon Earth : But he comes not to bring us new Means of Salvation , but only u to lay before us those which Jesus Christ taught us when he was in the World , that we may clearly see x how far we are now estranged from them , and to give us the Light of Truth , that we may see the Way to return , and re-take the same Gospel-means , that we may recover the Dependance of our Will upon that of God , which is his First and Onely Essential Command , without which no Body can be saved : For this is the least Thing that we owe him ; and if we do not fulfil it , our Ingratitude is so great , that we cannot in Justice be saved . I asked her , If the Holy Spirit was born in Flesh , as Jesus Christ was in his Time ? And what things he would teach us more than Jesus Christ has done ? She said : Sir , The Holy Spirit is the same y God with Jesus Christ , z who was the Word of God , as the Holy Spirit a is his Understanding . There is but One God only , but there are divers Powers . And as our Understanding knows more than our Mouth speaks , so the Holy Spirit will give more Light b than did the Words of Jesus Christ , though all comes c from one and the same God , and one and the same Source . What Jesus Christ said was understood by Men only in part d , and the same Things shall be understood in a perfect and compleat Sense by this Wisdom of the Holy Spirit . He needs not take a Body of Flesh to speak to Men : For Jesus Christ did that sufficiently ; so that he needs speak no more : But there is need of more Understanding : For the Last Times are near their End : And before the World end , God will give the full Understanding of all that has been delivered in God's Name from the Beginning of the World , both by the Holy Prophets , and by Jesus Christ and his Apostles , or other Saints his Disciples . Nothing has been fully understood of all the Holy Scripture ; for even they who pronounc'd it , understood it not in its perfect Sense , but in part only : But now that the Holy Spirit is come upon Earth to give the full Knowledge of them , he needs not for this End a Body of Flesh ; but only to give Men Spiritual Understanding , that they may know the Powers of God , the Love he bears to Man , the End for which he created him , and may have the knowledge of True Vertue , and of that which is False . All these Things shall be known by the Understanding of those Men who will receive the Light of Truth which the Holy Spirit brings now into the World. HE IS BORN in the midst of its Universal Darkness , in which no Body knows the Truth of any Thing , all being falsified or not known . The Holy Spirit comes to clear this by Spiritual Notices . I blest my good Fortune , and the Day in which I met with this Pilgrimess ; for my Vnderstanding received such Light by her Discourses , that I must confess my Soul had perish'd without this Rencounter : I asked her , How her Words could have such strong Operations on me ? She said : Sir , This proceeds from the Holy Spirit , who begins to visit your Soul by his Light. Receive it with Humility of Heart , and he will enlighten you more : For he is come to fill the Souls of all those who shall receive the Truth . It is by the Operations that you feel that he is born in Souls . He is a Spirit , and he works in the Spirit of all who seek and desire him . We must not e any longer seek for visible and material Means : For all these things are Hindrances to him . Let us only open our Heart and Spirit to receive the Truth , and it will teach us all Things : For nothing but Lies has undone the whole World. The Darkness that Men are in , and their forgetfulness of God , have come by Lying , which has seiz'd on all the World : For none are f now in the Truth : The false Perswasions which they have imprinted on Mens Hearts , have made them mistake God and the State of their own Souls . There is therefore great reason to bless the Goodness of God , who in so miserable a Time sends us his Holy Spirit to enlighten all those who will receive him . I believe , Sir , you are the first ; but a great Number will follow you : For as soon as the delusion shall be discovered , the Eyes of many will be opened , and their Heads lifted up , to return to God , abhorring their Errours , and the Deceit of their blind Guides . They will see , that all that they have taught them as Means of bringing them to God , have estrang'd them from him ; and the Sacraments and other Ceremonies of the Church , instead of procuring them the Grace of God to love him and to acquire true Vertue , have given them rather a Contempt of God , and a false hypocritical Vertue . This being discovered , g many will seek the Truth , abhorring Lying , which has put their Salvation in so great hazard . I asked her , If the Holy Spirit would not become visible ? She said : No , Sir ; He will not be visible , but by the Operations which he will make in Souls whom you shall see disingaged from the Earth , and cleaving to God alone . We shall see them possess Joy , Peace , and Patience , with the other Fruits and Gifts , which will be sure Evidences that the Holy Spirit will dwell in their Souls , who notwithstanding shall not be seen by the Eyes of the Body in any Material Form or Figure : For the Time is come that h God will be worshipped in Spirit and in Truth , and no longer in Figures , which shall all cease because of the Accomplishment of all Things : And all that was figured in the Old Law shall be accomplished in full perfection by the Holy Spirit : For the Time is come , that all the Promises which God made to Men from the Beginning of the World shall be fulfilled , the Alliance that God i has promis'd to make with Men shall have its perfect Accomplishment : For they shall be his People , and he will be their God. This has not come to pass as yet . Though Men were created to be God's People , nevertheless they did not continue so ; on the contrary , they committed so many Infidelities , that he was oblig'd to destroy them by a General Deluge ; and though the Children of Israel were God's peculiar People , they forsook him notwithstanding , and gave themselves to Idolatry . The Jews who were as precisely God's People , denied him also and would not acknowledge him when he became Man , but revil'd him and hang'd him on a Cross . And now the Christians , who ought more perfectly to be Gods People , despise him in his Sufferings , and in his Doctrine . So that the Alliance that God promis'd to make with Man , could not hitherto be accomplish'd . Of necessity the Holy Spirit must come upon Earth to enlighten Men , that they may have the Faithfulness requisite for this Alliance of God with Men : For a Marriage cannot be compleat if the Spouse be not faithful as the Husband is . The Fourteenth Conference , Speaks of the Alliance that God will make with Men , and of the Coming of Jesus Christ in Glory ; and that to have a Share in it , we must of necessity resign our Will to God , and return to a Dependance upon him . I entreated her to tell me , How , and when , and wherein , this Alliance of God with Men shall be made ? She said : This Will be made by the Holy Spirit , who will illuminate Souls , make them know their Errours , and also the End for which they were created , which is nothing less , than to be joyn'd and united to God , who will take his Delight with Men k : And they perceiving this , shall separate themselves from all Earthly Pretensions , and resign themselves to the Will of God , desiring no longer to use their own Wills , because they have entirely renounc'd them . Then shall they l have such Dispositions as will invite God down to the Earth , to Ally himself visibly and bodily with Men by an inseparable and indissoluble Tye. This is the End for which God cloath'd himself with a Humane Body , to make himself like to Man , that the Alliance he designed to make with him might be wholly perfect and compleat , both in Body and Spirit . What God promis'd m of Old to Abraham , could never be accomplish'd ; because Men were never resign'd to God as they ought , having still us'd their own Free-will without depending upon God , This did separate and divorce them from the Alliance which he promis'd them . But in this Fulness of Time , wherein we live , the Holy Spirit is come down to teach us all Things ; and whosoever shall hear him , shall enjoy the promis'd Alliance : For n Jesus Christ will come very shortly upon the Earth in Glory , to Joyn and Allie himself with all those who shall resign themselves to him . I cannot precisely tell the Day , Sir ; but that it will be towards the End of the Plagues , which are now begun . But I can assure you that it shall be here , upon Earth o , where God with Men shall enjoy a perfect Contentment , which shall be p Eternal : For the Presence of God made Man will unite them with such a perfect Love , that they can never again depart from him , though they shall still preserve their Free-will . I felt in my Soul great Consolation in hearing her sperk of the Alliance that Gold would make with Man , and ask'd , What I should do to attain to such a Happiness ? She said : Sir , You have nothing else to do for attaining to an Alliance with God , but to q resign your own Will to him , that he may dispose of it , This is the One Thing needful . So soon as you shall depend upon him in all things , you shall be betroath'd in order to the promis'd Alliance , and therein you shall find such Consolations as I cannot express to you . You shall then be as sure of this promis'd Alliance , as at least a Maid is to marry her Betroth'd , or a Man her whom he has Betroth'd , and much more : For the Promises of Men may be diverted by divers Accidents ; but those of God are immutable , and will never change . So soon as Man resigns himself to him , he receives him r , and treats with him as if he had never offended him , how great a Sinner soever he may have been . A Man must be void of Judgment , and very unthankful for such a Goodness of God , when he will not depend upon his Creatour , from whom he has received all Things , and who in requital of so many Benefits , demands nothing else but to acknowledge , that all he has comes from him ? If he did this , he might lawfully enjoy all Things according to his Wish . Could God do more to Man than to let him rule over all Things , provided only that he would always acknowledge the Dependance that he had upon his God ? And on the contrary , Could Man commit a greater Ingratitude than not to depend upon God , who created him , who preserves him , and from whom alone he can expect Salvation ? We must have lost our Wits , and become cruel to our selves , if we deprive our selves of so great a Happiness , only that we may enjoy our Free-will , which often precipitates us into diverse kinds of Evils , that are sometimes irreparable : Because he who follows his own Will can never be saved , and the Mischief we sustain by Damnation can never be repair'd s . I said to her , Never any had taken notice of so precise a Necessity of depending in every thing upon God for Salvation ; but they thought that whosoever died not in a mortal Sin was sav'd . She said : Sir , This Ignorance , not to know that we ought to depend upon God in all Things , is the Cause of the Ruine of all Men : Every one imagining that nothing else is necessary for Salvation but to abstain outwardly from evil Actions : This God did not declare to Adam when he created him for Salvation , but he expresly testified to him that he ought always to depend upon him , and acquiesce in his Will. What God did to Adam , he did in him to all Mankind . Therefore it is much better to hold to the First Commandment of God , than to amuse our selves with the Opinions of Men , who with their Studies and Notions give assurance of Salvation without any Ground . For all that they call Mortal or Venial Sins , are nothing else but the Hindrances which we make to this Resignation to God. Except this , there can be no Sin : For if this Resignation be not hindred , we are certainly saved : For Resignation in its self is Salvation . This we cannot observe , because so many other different Things are set before us to hinder the Knowledge of this Eternal Truth , to wit , That God has never demanded , and never will demand in Time coming , any thing else of Man , but the Resignation of his Will to the Will of God. And when it is said , Thou shalt not kill , steal , nor commit fornication , or other Evils , it is as much as to say in one Word , Thou shalt not follow thy own Will , but that of God : For the abstaining from all these Evils , is nothing else but the leaving off to follow our own Will , which incites us to do these Evils : For as soon as we shall resign it to the Will of God , he will lead us to all sort of Good : And these Evils are particularly forbidden us , that we may thereby perceive when we are not resign'd to God : For this Resignation delivers us from all sorts of Evil , and by following our own Will we do certainly commit them . I wish all the World did comprehend this Truth , That no Body can ever sin but in following his own Will , and no Body can ever be saved but by resigning his Will to the Will of God. I said to her , It was most true , That to be sav'd we must resign our Will to that of God ; and that it was a loss that this was not taught to all Christians . She said : Sir , The Devil has now such Power over the Minds of Men , that he leads them wholly at his Will , and has razed out of their Memories the one thing needful , which is to resign their own Will to that of God : And that they may be insensible of this Forgetfulness , he has invented so many Means of Salvation , that no Body thinks of it , nor believes it necessary to resign his Will to that of God , imagining that it is enough for Salvation to go to Church , to frequent the Sacraments , and to get Indulgencies . This Blindness ruines all good Men : For none can any longer perceive that this Resignation is necessary ; and not perceiving it , they do not believe it . For this cause . No body sets about it : For we see now the best Men are addicted to follow their own Wills in every thing , even in Eating and Drinking , and Walking : And generally all they do is regulated by their own Wills ; even their Vertues and Devotions are manag'd by their Self-will : And in the mean time they think they are in the way of Salvation : As if God had need of our Sacrifices , or our Prayers ; while he will have nothing else but the Resignation of our Wills to his Will. This no Body strives to do : On the contrary , every one , both Small and Great , of whatsoever Condition , follow their own Will. Christians do even train up their Children in the Habit of following their own Wills. In which they bring them up to their Damnation : Because being habituated from their Childhood to follow their own Wills , when they are grown up they can very hardly part with them ; and thus every one perishes without perceiving it . And he who declares these Truths , is opposed by all those who are infected with this Vice , who have no mind to part with it , perswading themselves without ground , that this Resignation is not necessary : Thought it be most true that God demands nothing else of us : For he has no need at all of our Works , nor of our Words , nor Riches , nor Honour , nor any Created Thing , because he contains all in himself : But he has chosen our Will for himself , that it being united to his own , he might take his delight and pleasure in it . Consider a little , Sir , how far we stray from the Designs of God , while we thus use our own Will in all Things , without discovering the Wiles of Satan , who under good and pious pretences leads us at his pleasure from a Dependance upon God , and yet we do not perceive it . I said to her , That it was an Infatuation of Spirit , that no Body saw precisely the necessity of this Dependance , but they imagin'd it was enough to believe in the general , that God is our Creatour , and that we have receiv'd all from him . She said : Sir , Faith without Works t is dead . It is not enough that we believe by way of Speculation , That we have received all from God ; but on the contrary , this belief will render us more guilty : For to believe that God is our Creatour , and that all Things appertain to him , and notwithstanding of this Belief , to desire to rule upon Earth as Soveraigns of our own Will , and not to submit it but by constraint to all that God permits to befal us against our own Inclinations , this is directly opposite to our Belief , and so is it to believe also that we received all that we have from God , and nevertheless to use all these things according to our Appetites and Inclinations , as all the World does . For he who has received a good Judgment , applies it to acquire Sciences , Offices , or Dignities in this World , forgetting that this Judgment pertains not to him , but God only gave it him that it might be applied to know and love him ; and if he apply it to any thing else , he must render a strict account of it . Nevertheless , no Body considers this : Every one thinks he is Master and Lord of his own Understanding , and may dispose of it independently according to his own Will. It is the same also with him who has Wealth ; he makes himself Lord and Master of it , even as if it belong'd to him in property : He employes it in Glory , Pomp , and Vanity , or other Pleasures , of his Body or Mind , or in the Things to which he finds himself most inclin'd , as if he had created these Riches himself , and held them of none ; and while he says by Word , that he has received all from God , yet notwithstanding he will not use them but according to his own Will : And thus by his Deeds u he belies what he say ; by Word : Thinking to deceive God he deceives himself , and is his own Ruine : For while we will use our own Will in all things , we withdraw from a Dependance upon God , which is so necessary for our Salvation . The Fifteenth Conference , Shews , how every thing must be used to keep us in a Dependance upon God. I asked her , How every thing ought to be used , that we may have this entire Dependance upon God ? She said : Sir , We must first consider for what End we were Created : And seeing that it was to Love and Serve God , : we must apply our selves to nothing else , except by the by in necessary Things , reserving all our Affections for him who Created us for these Ends : And whether we have Wit , or other Talents of Body or Mind , or Riches , Honours , and Prosperity , we must never use these Things but for the Glory of God : Because all pertains to him , and we are but the Stewards of them , liable to give an Account : And we ought to manage them so well , that nothing may be used but by the Appointment and Will of God , which we ought always to inquire into and follow , and never our own Will ; for it ought still to depend upon him who gave it . Could God demand less of us than the Dependance of our Will on his , after he had given us our Body with all its Properties ; and our Soul with all its Faculties ; and this Beautiful World , with all that is in it , to enjoy them fully at our Wish , with Joy and Ease , demanding nothing else for so many Gifts , Graces , and Prerogatives , but the Resigning of our Wills to his , notwithstanding of which , Man is so ungrateful , unthankful and unreasonable , as to deny it to his God , his Creatour ? This Dependance of our Will , so small a Gift that God asks of us , should it be refus'd him , when we know that all comes from him , and that his Goodness has so advantagiously bestowed Favours on us ? Truly , Sir , this Ingratitude deserves that all the Creatures rise up against Man , to take Vengeance of the Injury he has done his Creatour , in denying him the Dependance of his Free will , and that he will dispose of it himself . Even insensible Things are obliged by strict Justice to avenge such an Ingratitude . Which will be very speedily done : Because the Measure is full . All Men harden their Hearts , and stop their Ears against Gods Demand , Of resigning their Wills to his Will : None will hearken to it any longer . Therefore the Sentence of Universal Rods is given out , and shall not be revoked : Because none will revoke the Resolution that every one has taken of following their own Will in every thing , and will not depend upon God , as if we were our own Soveraigns . I said to her , There were yet some Persons in the World whose Wills were resign'd to that of God. She said : Sir , I know none of them : But I do not know all the World. If there be some yet scattered up and down the World , God will take them into his particular Care : But the General Judgment shall not be delayed for this : The Plagues shall encrease still , even till the Consummation of all Evil ; and if they go on leisurely , it is to give Time and Leisure to Men of Good Will w that they may be converted and repent of their Ingratitude , yeilding up x to God the Free-will that he so freely gave them , to use it according to his Will. This is now done by few or none . We hear nothing else said , but , I will be resign'd to God , while in effect all the World follow their own Will. Some give themselves eagerly to Study , some to Trade , some to the Law , to Offices , Benefices , and that uncessantly , till every one has obtained their Pretensions : And we settle our selves upon Earth as an abiding City , or as if we were created for this Miserable Life , here we build Tabernacles as if we were to remain in them always y , while we see our Friends and Neighbours dye in a little time ; and we know that none stays here , but every one dyes in his turn , some sooner , and some later , without knowing at what Hour our turn will come . We are born in Miseries , in which we live and dye ; without seeing any other End for our selves but Death , which may make us sufficiently comprehend that we are not created for this Life ; but we must look for another : For God could never have had so low an End in creating us as the the Miseries of this present Life , because in this he should have done an ill thing : Which z God can never do , seeing he is the Source of all Good , from whom no Evil can proceed . But our Self-will alone engenders all the Evils and Miseries that we suffer : For he who beats his Brains in Study , suffers for the Self-will or Inclination he has for Studies all the Inconveniences that are in this Imployment : For God never demanded a Learning of any Body , though Men cover this with the Pretext of the Glory of God , yet there is nothing in it for the most part but Curiosity and Vain-glory , or some Designs of making some Fortune in this World. Another by his Self-will gives himself to Traffick , or the business of Merchandising , and will therefore endure Cares , Watchings , Fatigues , and Labours , to get a Little Heap of Mony , or other Temporal Goods , which end with him , because he leaves them on the Earth , from whence he took them . One will be a Priest , or a Monk ; another will Marry , or continue free : In one Word , All Men in the World study to follow their own Wills in every thing , without being willing to yield them to God , and notwithstanding , we think to go to Paradise while we refuse to resign our Will to him , which we ought to do , though he had never required it of Man : It should be offered him in Acknowledgment of so many Benefits received from our God. I asked her , If it was not lawful for every one to choose some State or Calling by which to gain his Bread ? She said : Yes , Sir , It is expedient that every one Labour , that he may have his Bread ; for God has appointed Labour in Penitence for our Sins : It is a Holy and Sacred Thing to Labour , that we may fulfil the Penitence that God himself has enjoyn'd us . We are free also to choose some State ; that of Marr●iage is instituted by God ; but a free b Condition gives more leisure for converse with God , and to work out our Salvation , delivering us from the Cares and Vexations of the Government and Maintenance of a Family , which do often breed us many Distractions : But to choose humane Offices according to our Will , would prove great Hindrances to us , and are available only for this Life , which needs c but a little Food , and some Clothing to cover our Body , all the ●est is superfluous , and a Burden to him that would obey God. Therefore all Places , Offices , or Benefices , of what kind soever , are great Hindrances to Salvation , because they respect only the Earth , and aim at nothing but the Wealth , Honours , or Pleasures of this World , which Things do certainly withdraw us from God d , and even make us often wholly to forget him by the continual Imployments , and Diversions which these Places , Offices , or Benefices , bring along with them , which are not only undertaken , by all means sought after and desired , that thereby we may gain our Bread ; but very often that we may be rais'd to Honour and Vanities , or that we may take with more Ease the Delights of the Body or of the Mind , or also that we may heap up Temporal Wealth : All which Things do certainly withdraw us from God. Nevertheless we see Christians now adays do Toil , and Sweat , and Labour to obtain some Place , Office , or Benefice ; and they study all their Life-time to pursue what is pleasant , profitable , or honourable for them ; and they believe they are Wise in so doing : As if their Happiness did depend upon this present Life , and it were needful to make some Fortune here . Which is a great Blindness of Mind . I asked her , If all Places , Offices , or Benefices , were evil , since it seem'd necessary and expedient that there should be Judges to maintain Order among the People ; and also Priests , to teach what concerns Salvation ? She said : Sir , All Places , Offices , or Benefices , are good in themselves ; but the ill use that is made of them , renders them evil . If a Person should engage in any Office of Justice , or any other Secular Station , singly with a design to Labour to preserve the People in Peace , and to maintain Justice , and the Innocence of those whom others would wrong , this would be a great Charity to his Neighbour , and a great Merit and Satisfaction as to the Penitence that every one is oblig'd to accomplish during this Miserable Life : Because in taking the Cares and Labour of the Mind for a Pennance , we satisfie God in gaining our Bread by these Labours of the Mind ; and besides this , we assist our Neighbour by good Counsel , and by maintaining him in his Right , and defending him against malicious Persons . He to whom God has given the Spirit and Capacity of doing this , will be doubly recompenced before God , provided he do it in a Spirit of Penitence in respect of himself , and of Charity in respect of his Neighbour . But it is much to be regretted , that Men now regard neither of these Ends : For if they could enjoy a good Pension due to any Office with little Travel , this is what they would love most : They seek not the Toils of it , but the Profits : Nor the maintaining of Policy , or Justice , but the Honour of Ruling over the People ; and if it were only the Zeal of Policy and Justice that moved Men to engage into publick Offices , no good Men could stay in them any longer in these unhappy Times , wherein Policy , and Justice , is no longer observed . The Laws of Government are all made for the burthen of the Common People , and for the Ease and Relief of the Great Men , and those in Authority : And by the same Breath Justice is rurn'd in their Favour . So that Offices , good in themselves , are become very evil , by the bad use which Men make of them now , who obey not in any thing the Ordinances of God , which are Penitence , and Charity to our Neighbour . But on the quite contrary , they will enjoy e instead of suffering ; and take their Pleasure and Repose , instead of doing Penitence . If Merchants had the Spirit of Penitence , and Traded on design to procure Work to such Neighbours as were more fit for going about some Trade or Handicraft than to Labour the Ground , all this would be done in mutual Charity , accomplishing their Penitence ; the one by working , and the other by taking care to send their Merchandises to the Places where they might be Retailed : But the Intentions of these Men are far from the Designs of God : For instead of Trading singly for their necessary Maintenance , they do it only to inrich themselves , and to encrease their Glory and Vanity : So that instead of satisfying God by the Penitence of the Labours and Travels of our Business , by undergoing them we but encrease our Sins ; and instead of exercising Charity to our Neighbour in giving him Wages for his Entertainment , People take their greatest Advantages from the Workman , and they give him as little as they can for his Labour . And thus we do not accomplish Penitence , nor yet exercise Charity to our Neighbour ; but we Toil and Labour for the Goods of this Miserable Life as if we were Created for it , though we ought only to pass through it as Travellers f and Pilgrims . But we change all the Orders that God has established ; and instead of sighing here in the Spirit of Penitence , we desire to Rule at our Pleasure ; and instead of loving our Neighbour as our selves , we deny him sometimes Wages for his Labour , that we may enrich our selves the more , seeking nothing but our own Interest , without regarding the Loss or Inconveniency of our Neighbour : A certain Evidence that Charity is dead among Christians , even among Churchmen , who as the Fathers of Christians , and the Pastours of their Souls , should undertake Offices and Benefices out of pure Charity , g to Teach the Ignorant in the matter of their Salvation , and also to accomplish their own Penitence , in Labouring and Travelling to gain Souls to God , as the Apostles did . But instead of doing this , they seek after the Benefices that have the greatest Revenues , and the least Toil ; and instead of Labouring in the Lord's Vineyard , they seek their Rest and Ease , doing as little Penitence as they can to satisfie God , as every one is obliged to do for himself : For their is neither Priest , Religious , Pope , Cardinal , Bishop , Prebend , nor any other , of whatsoever State or Condition , who is not oblig'd to accomplish his Penitence here : For all having fallen in Adam , are subject to the Penitence that was enjoyned him , which ought to be known by all Men. The Saints did always Labour ; Jesus Christ himself did so h : His Apostles and Disciples never gave themselves Ease while they lived in this Life of Penitence . For that great Bishop and Father of Christians , the Apostle St. Paul says , i that he was never chargeable to any , but gained his Bread by working with his own Hands , besides the Travels and Labours which he did undergo k to Teach the ignorant the Doctrine of the Gospel , performing thus l his Penitence by his Labour , for his own Sins , and exercising Charity to his Neighbour by the Sweat and Labour of Troublesome Voyages . Consider , Sir , how far Men are now from observing the Ordinances of God ? How every one strives to resist them . For neither Small nor Great submits to Labour to perform his Penitence , but all willingly Labour to gain Money , or to take their Pleasures , or to make themselves be Honoured in this Miserable World ; regarding more those Things which pass away , than those which are Eternal , or to say better , regarding and obeying more our own Will than the Will and Ordinances of God. Is it a Wonder if such Sins draw down the Vengeance of God upon our guilty Heads , since no Body will undergo the Penitence that God has enjoyned to all Mankind , but every one will needs follow his own Will , and Labour to make himself happy in this Miserable Life , which was given us to do Penitence in , and not to take our Pleasures in it ? If so many Miserie 's befel Men for one only Disobedience that Adam committed , what ought we to expect for so many Crimes and Contempts of the Ordinances of God , which we commit daily ? We are astonished to see the Beginnings of Sorrows by Wars , and also Disorders and Confusions in States , and in the whole World , and we ought rather to be astonished at the Goodness of God , that he endures so long the Rebellion of his Creature Man , who is come to such a height of Ingratitude that he will no longer acknowledge , in any thing , the Dependance that he has upon his Creatour , but will Enjoy here where he ought to Suffer , and take his Pleasures where he ought to do Pennance : And yet nevertheless , dare lift up his Head , and believe that he shall have Eternal Life , notwithstanding of his Ingratitude , and his Disobedience to him who alone can save him ! We would make God to become unjust , if we could : For we will not at all depend upon him , but upon our own Will : Neither will we suffer and do Pennance in this World , but rather Enjoy and Reign in it : And notwithstanding of all these Oppositions to God , we would oblige him to save us ! Which would be against his Righteousness : Because Salvation belongs only to those who resign their Wills to that of God , and who do and fulfil the Pennance that God himself has enjoyned us . Which no Body does : And all the World say , That they shall be Saved . In which every one deceives himself ▪ For God will still exercise his Exact Righteousness without respect of Persons : He cannot save those who are not Resigned to his Will , no more than those who will not not fulfil here the Pennance which Sin has merited : Because he will still accomplish his perfect Righteousness : Therefore Jesus Christ says , m , Not every one that sayes , Lord , Lord , shall enter into the Kingdom of Heaven , but he who shall do the Will of my Father ; which is no other , but that Man of his own Free-will subject his Will to Gods Disposal , who having ordain'd him to gain his Bread by the Sweat of his Face , will never change his Ordinances : For he is unchangeable : And if Man withdraw himself from him , God in Reason and by an Upright Judgment will reject him ; since Man has no Right to deny this Dependance upon his God : from whom he has received all Things , and himself . I asked her , Whether our Salvation depended only upon this Resignation of our Will to that of God ? She said : Yes , Sir , our Salvation n depends solely on this Resignation of our Will to that of God : For it comprehends all the Laws , and all sort of Vertues : Because having resigned our Will to the Will of God , we live no o longer , but God lives in us , who works all his Will without opposition . He Acts in us ; He Labours in us , and satisfies p our Penitence : So that the Soul has nothing more to do , but to receive from God , and delight its self in the Operations which he works in it q ; and needs not any longer seek for means of its Salvation without its self , for it possesses the Giver thereof . The Soul that is resigned to the Will of God , does possess all sort of Vertues , since God is pleased still to exercise his Goodness , and to give his Graces where he finds no longer any opposition . He Adorns the Soul with all sort of Vertues , which he Infuses in it with all the Gifts and Fruits of the Holy Spirit : So that the Soul which is Resign'd to God , has no longer need of any Laws , or Rules , or Means ; because God does govern the same immediately and independently from all Things . To this Dependance only our Salvation is annex'd , without which we cannot obtain it : Because this is the only Thing that God demands of Man , and he will never demand any other thing to make him eternally happy , neither shall he ever obtain Salvation without this Dependance : Because he who denies it to God , is rebellious and unthankful , while he will not depend upon him from whom he holds all that he has . If he dye in this Ingratitude , he must by straight Justice go to Hell , since he denies God a Thing which is so lawfully due to him , as the Dependance of a Creature upon its Creatour . Nothing can ever be demanded that is more equitable , and nothing can be more damnable than to use our Free-will in prejudice of the Designs that God had , in creating Man Ruler over all , provided he acknowledged his Dependance upon the Will of God. And as Adam lost himself by quitting this Dependance , so all Men ruine themselves who do not submit their Will to that of God : Because their Salvation depends on doing this , and not on many other things which they teach us as necessary to Salvrtion : All which cannot save us without this Dependance : For his Law cannot save us , nor all our Devotions and Means , unless they bring us to this Dependance of our Wills on the Will of God : All other Things put together cannot save us . I said to her , That Men were very blind in this Matter , and very far out of the True Way : For they do not suppose , That we must have our Will resigned to God thus independently from our own ; but that to be saved it is enough , to acknowledge , That God is Soveraign over all , and that also we keep his Commandments . She said : Sir , I greatly pity the Blindness of Men : Because they go astray under false Suppositions of their Salvation . This is Faith to believe that God is the Soveraign of all Things : But this Faith is not sufficient for Salvation : It must be r accompanied with the Works of Faith , that according to our Belief , we may give to God the soveraign and absolute Dominion of our Will , and that he may thereby operate his Will in us . This Resignation is the Work of our Faith : Without this Work we have only a dead Faith , which cannot save us , but would serve for our greater Condemnation : For s , He who knew his Masters Will , and did it not , shall be beaten with many stripes . To know that God is the Soveraign of all Things , and not to yield up our Will to be governed by him , is worse than not to know his Soveraignty : Because this Faith and Belief obliges us to resign our selves wholly to him ; whereas the Ignorance of this Faith might in some manner excuse us , for a time , because we are obliged to search and find out all things necessary for our Salvation : If we be ignorant of them at one time , we must study to learn them at another : For Ignorance does not excuse Sin. God has given us an Understanding for no other End but to Know and Love him , and to know what is necessary for Salvation . If we apply it to other Things we are deceived and amused by the Enemy , who is well pleased to divert our Understandings to Earthly Things , that we may perish through Ignorance , or by the Straying of our Minds . He who thinks to be saved because he has not Killed , Stolen , nor committed the other Sins contained in the Decalogue , is greatly deceived ▪ For these things are not t spoken but for Malefactors , who quitted a Dependance upon God to follow their own Wills , in doing which they fell into all the Sins contained in the Ten Commandments : Which moved the Goodness of God to give them this Decalogue , that they might discover their Sins , and abstain from them in Time coming . For before these Sins God never gave any other Law to Man but this of resigning his Will to the Will of God : So that he who should abstain from committing the Sins contained in the Decalogue , should not be saved if withal he did not ▪ resign his own Will to that of God : because it is not enough to depart from Evil ; we must also do Good ; and having no Good but what comes from God , of necessity , that we may do Good , we must be resigned to him , because our own Will leads us always to Evil. By which it appears clearly , that the Resignation of our Will to that of God is the only Mean of our Salvation ; and that no Body shall ever obtain it by any other way than by this Resignation of Will to God. I said to her , That this being so , it had been desirable , that never any thing else had been Taught Men : And that so many other Precepts and Means had made them hope for Salvation without Ground . She said : It is true , Sir , It had been better never to have been instructed in any thing else but in the Obligation we have to resign our Will to that of God. This was purely true , and Man could not fall into any Errour by this Doctrine ; but it was also very good , that after we had quitted our Dependance God gave us the Ten Commandments , that by their Means we might know our Faults , without the knowledge of which we might have perished through Ignorance , as every one does now by being ignorant That to be saved our Will must depend upon God. For every one uses his own Will at his pleasure , without considering , that in doing this he cannot be saved . Even so they went on in all the sorts of sins contained in the Ten Commandments , and in the mean time believed they were resigned to God , as we now believe we are , while we follow our own Will ▪ These Commandments were necessary Means to make us return to a Dependance upon God : For all those Sins do hinder this Dependance , and do oppose the Works which God works in us . They must be removed before God have the Dominion of our Souls , and ere he can govern them according to his Will : Even so we must deny our own Will , if we would obtain Salvation : For it is still opposed to the Will of God , doing its Works either at the Will of the Devil , or else according to our natural Inclinations . Which cannot be but evil . If they had only taught the Commands of God as necessary Means to be resigned to him , this had been a desirable Thing : For by showing that whosoever is resigned to God , does not Kill , nor Steal , nor do any thing contrary to the Righteousness , Goodness , and Truth of God , they would discover to all those who did commit such Things that they forsook their Dependance upon God , and followed their own Wills ; that the knowledge of this might make them return to God , whom they had forsaken . But many other Means which they have taught as necessary for Salvation , prove rather Means to hinder it : Because many outward Devotions , the Ornaments of Churches , Images , Beads , a great many Books and Prayers , with a Thousand other Practices which neither God nor Jesus Christ taught , prove great Hindrances of the Resignation of our Will to that of God : For instead of having our Spirit free to Jet God Act in it what he shall find meet , we fill it with our own Affections , and keep our Will fixt to some Image , Prayer , or Devotion , which pleases our Humour . And thus our Soul not being empty , God cannot fill it . Thus we live and dye in amusing our selves with the Hopes of Salvation without any ground : Because it ought to be founded only upon the Resignation of our Will to that of God. That which we least think of is the most necessary . I said to her , Since this Resignation of our Will was the only thing needful , we ought to fix upon it , and that neither Books , nor Study , nor any other Means were any longer fit for attaining to Salvation ; and that Man was very void of Judgment in burthening himself with so many other things . She said : Sir , Man is truly void of Judgment , while he amuses himself with so many different Things , since there is but one thing necessary u . All the rest is superfluous , and useless . There is no need of Studies , nor Benefices , that we may resign our selves to God , nor of Honours , nor Riches , nor Places and Dignities : For all this respects the Earth only and Humane Accommodations . A little Aliment will serve for this short Life . Alas ! why should we vex and amuse our selves to make up a Fortune here , which must remain on the Earth , and all Humane Delights must dye with us ! Is it not a great Folly to embroil our selves in Places , Offices , and Benefices , for so short a Time as this Life lasts , during which we have no need of any thing , but a little Meat and Drink , with some Cloaths to cover our Body . No Body has need of any thing else , neither King nor Pope , more than others , with all their Wealth and Grandeurs , but this little Aliment ; and whether we leave behind us at death Land or Money , 't is all the same thing . The Body rots in the Ground , and we carry nothing away , the Rich no more than the Poor , the Noble than the Beggar . Death levels all without any Preference . Must not a Man be very void of Judgment to desire Goods which are a Burthen to us , painful to get , troublesome to preserve , and grievous to be parted with ? What a folly does he commit who from his Youth gives himself to the Study of Letters , or other Sciences , on design to attain to some Office and Dignity , and when he has attain'd it , reckons himself happy ? As if any Happiness could be found in Miseries ! And does not discover that truly the Wealthiest and the Greatest are the most miserable , and subject to more Cares and Vexations , to more Fatigues , and greater Accounts to be charged on their Souls and Consciences : For he who has but a small Labour sufficient for the maintenance of his Life , without pretending to more , is a thousand times happier than a Rich and Great Man in this World , and has also a far less Account to render to God : For Offices and Riches lay great Obligations on him that possesses them : So that what we imagine to be a Happiness , brings upon us great Mischief , robbing us of our Time , which ought to be employed only in fulfilling our Penitence , and also exposing our Souls to many Hazards of their Salvation ; and it wholly hinders the Resignation of our Will to that of God. For he who covets the Offices , Honours , Riches and Grandeurs of this World , x cannot be resigned to God , because all these things proceed from our own Will , seeing that of God aims at no other thing but Eternity , whereas all that is Temporal and passes away , is opposite to it . We would laugh to see a Pilgrim heap on his Head or Shoulders the Earth which he should only tread upon , that he may advance in his Journey ; and we think we are very wise in Loading our selves with Gold and Silver , which should only serve us for a Foot-stool , and we oppress our Understanding with Cares , Studies and so many different Distractions ; whereas we have but one thing only to care for , which is to resign our VVill to that of God , and y to live without Care in this Resignation of our Will to his . This is all that God will always demand of Man , without obliging him to any other Thing : And when we amuse our selves with so many different Things , we Act against the Command of God , and we follow our own Will. For one will covet to become an Attorney , Advocate , or Counsellour ; another to be a Merchant , Shop-keeper , or Tradesman ; one becomes a Priest , another enters into a Religious Order ; another desires to be a Prebend , Bishop , Cardinal , or Pope : And when they have attain'd to all these Pretensions , they are only filled with Wind : Because all this passes away , z as the Vapour that vanishes in the Air : And very often when we think to take our ease under the Favour of some great Fortune , we immediately go down into the Grave , where Death puts an End to all our Employs , and renders all our Pretensions vain : For by following our own Will , we can never have acquired any thing for Heaven ; and God would not be just if he should reward eternally the Works that we do for the Earth , or with respect to the Creatures . We are deceived if we believe it ; because all that respects the Earth is recompensed on the Earth . The Sixteenth Conference , Shews , How the Resignation of our Will to that of God , is a Continual Prayer ; that it supplies all particular Doctrines and Practices ; and that the Gospel directs us only to the removal of the Obstacles which hinder it , the discovery of which is necessary . I asked her , If it was needful to use any longer the Means of Devotion when one is resigned to God ? If it was any longer needful to Pray , to Watch , to Fast , to go to Church , to frequent the Sacraments , to procure Indulgences , to Honour Images , especially that of the Virgin Mary , which Devotion they tell us is necessary for Salvation , with many other things which seem to be good ? She said : Sir , The Resignation of our Will to that of God supplies all Things ; and when we are arrived at this Resignation , we have no longer need of any Means : Because God works then in us what pleases him ; and we have no longer need to a Act , but to be still and passive . Our Devotions are then without ceasing , and we pray always when we are always resigned to God : For Prayer is nothing else but an Elevation of the Spirit unto him , and it is elevated unto him as long as we receive all from his Hands , and are pleased every Moment with what he ordains . This is the continual Prayer which he demands of Man , saying , That we b must alwayes pray , and not faint . He who lifts up his Heart to God only when he is in the Church , or sayes his Pater Noster's , does not pray alwayes : Because he cannot be alwayes in the Church , nor mutter his Prayers from Morning till Night : But he who resigns his Will to that of God prayes continually , whether he eat , drink , walk , or take his rest : He is alwayes by his Will united to God , and has no need of other Means ▪ because he is arrived at the End , where Means would be a Hindrance to him . He still watches c when he is ready at all times to follow the Will of God. He sasts alwayes . when he never takes but what is simply necessary for him in which God directs him . He is alwayes in the Church when he is continually in the presence of God. He frequents also the Sacraments as long as his Spirit converses with God , who comprehends in himself all that is Holy or Sacred . He has the Remission and Indulgence of all his Sins by the Resignation that he makes of his Will to that of his God , because he can never attain to this Resignation without forsaking all sort of Evil ; and this d is true Repentance , which obtains the Remission of all Sins . He has no need of Images when his Eye and his Heart is fixt upon the Will of God , which makes him remember whatsoever is good and just ; and he has no longer need of Intercessours for his Salvation , since he is united to the Will of Him who only can give it . I said to her , That I saw clearly enough that all our Salvation and Happiness did depend upon this Resignation of our Will to that of God : But that it was a Loss that this was not taught to all the World , who believed they were sure of their Salvation by the Means of Devotions . She said : Sir , It is a Lamentable thing that all the World should perish for want of knowing the Truth . Secular Persons think they are good when they Trade and do their Business without Fraud , though they never consider that they are sent into this World to lead a Life of Penitence , and are created to be alwayes united in Will to God. Churchmen or Religions Persons believe they shall be saved , provided they go to Church and perform their customary Devotions , without thinking that to be saved they must be resigned to the Will of God. And thus both the one and the other perish through Ignorance , because all in general are creared to be resigned in Will to the Will of God , depending immediately upon him ; and not on other Things : And though we are obliged to Labour in this Life , yet this is but accidentally , and to satisfie the Penitence due for our Sins ; not that God has created us for Labour , but only ordain'd it for Penitence : And instead of fulfilling it by our Labour , we encrease our Sins by the same Means by which we ought to purge them , glorying in our Chains , and rejoycing in our Vallie of Tears : And we will Act , where we ought only to Suffer ; and Rule , where we ought to be Subject . This falls out through our Ignorance , for we do not know the True way of Salvation , and we imagine we shall find it by Means which divert us from it instead of bringing us to it . They go sometimes to a Cloyster to find the sure Means of Salvation , and in the mean time all the Exercises that must be performed are often Diversions from God : For so many outward Rules and Gestures prove great Hindrances to the Conversation the Soul ought to have with its God ; and these Studied Devotions are often Hypocrisies . If we bow the Knee to shew that we adore and pray to God , while our Thoughts are far from him , this is pure e Hypocrisie : If we give Honour or do Reverence to some Image without raising our Thoughts to that which it represents to us , this is pure Idolatry : If we pray to God with the Lips , and the Heart is far from him , it is a Contempt of God : If we use Mortifications of the Body , without the Spirit of Penitence , it is the Pride of Life , for we desire to be esteemed more than others because of our particular Pennances , when God has appointed us all in general common Ones which would be much more for our Salvation : For he who willingly suffers Heat , Cold , and other Incommodities of the Elements , or of our Body , does merit much more than he who chuses Fastings , Watchings , and other things according to his own desires : Because these things are done by our own Will , and will be recompenced only in this VVorld : But the Pennances that are common to all Men are Ordained and Chosen of God for saving Penitences . In which these Penitents do greatly deceive themselves in following their own VVill , and often will not bear patiently with a VVord that contradicts their Behaviour . The Blindness of Men now may truly be bewailed ; for in all Things they take Falshood for Truth , and the way of Damnation for that of Salvation . Which would be easie to make appear to all the World , in case they would give Ear to it : For there is but one only thing needful , which is , for Men to resign their Will to that of God : But they are so preoccupied with so many different sorts of Means , which they perswade them are good Things , that they should think they did Evil in resigning their Will to that of God , choosing rather to submit it to a Man subject to his Passions , having forgotten that the Holy Spirit said , f Wo to the Man that puts his confidence in Man. Take , Sir , this Lesson to your self , and put not your Confidence in any but God. For g all Men are Lyars and cannot give Salvation to those to whom they promise it . We have but one only Saviour , who is Jesus Christ ; and one only Essential Commandment , which is , to DEPEND UPON GOD IN ALL THINGS : If Men have taught so many different Things , and filled the World with Books to shew that we must depend upon them , do not believe them , for one thing only is needful h . I asked her , Why she had shewn me so many different things since we began our Conferences , seeing there is one thing only needful , as I am certainly perswaded ? She said : Sir , I never taught you any other Means of Salvation but the Doctrine of the Gospel , which is sufficient to bring back the greatest Sinners in the World to a Dependance upon God : Because that Doctrine teaches how to remove all that might hinder this Resignation to God : And when it says that i we must deny our selves , it tells us that we must be resigned to God ; and in saying that we must take up our Cross , it shews the Penitence that we are obliged to perform in this World ; and when we consider the whole Life of Jesus Christ , we are thereby sufficiently taught that we must not rule in this World , nor seek after Dignities , Offices or Traffick , nor build Cloisters or other Edifices , nor lay up Riches here : For his whole Life and Conversation was quite another thing , and he has not at all taught us the Customs that are observed at present ; but Goodness k , Humility , and l Poverty . These Things are the true Means to attain to this Dependance upon God , because they remove the Hindrances of our Soul , that thereafter it may resign it self the more easily and freely unto him . Jesus Christ has taught that we are to forsake many m Things which prove Hindrances of this Resignation to God : For he who loves the Riches , Honours , Pleasures and Delights of this World , cannot be resigned to God ; nor yet the n who loves his Father , his Countrey , or even his own Life . By reason therefore of the Blindness of Men , it was needful that he should manifest to them in particular what they ought to forsake that they may be resigned to God. For if Jesus Christ had only said simply that a Man must be resigned to God , every one would have said or imagined , that they lived in this Resignation ; because they have not Faith but in Speculation , for they imagine they are resigned to God , when they live in a Dependance on their own Will , or that of some Person to whom they submit : And since Jesus Christ came to bring Light into the World , it was necessary that he should open our Eyes by all the Means contain'd in his Gospel , that he might make us see how many Obstacles we put to this DEPENDANCE . I said to her , She had declared to me many things besides those which are contained in the Gospel : And since Dependance only upon God was sufficient for Salvation , I might very well have remained ignorant of the Sins of Men , the poor Estate of the Church , the Dominion of Antichrist , with so many other things , which do not concern my Salvation . She said : Sir , You imagine that these Things do not concern your Salvation , because they do not respect it directly , but indirectly . They respect it in such a manner , as I believe it would be impossible for you to obtain it if you were ignorant of the truth of so many dangerous Evils . You would build your Salvation upon falfe . Suppositions of being resigned to God , when there were no such thing ; and if you have not the knowledge of Evil , you cannot avoid it , but will be deceived to your Loss . For the Wickedness of Men is now so covered over with Vertue , that 't is hard to distinguish the one from the other . If you perceive not that Men are deceitful , they will deceive you every Moment ; and if you believe not that they have forsaken God , you will imitate them , believing that they do well : This pious Opinion of your Neighbour will make you follow Evil insensibly . Thus we must not walk blindly in the matter of our Salvation : For you have more need to discover Evil , that you may avoid it , than Good , to imitate it : Because if your Will were resigned to God without knowing the Wickedness of Men now , they would certainly draw you back from this Resignation to make you take your own Will : And this under pious Pretexts : For they will reckon you to be deceived if you do not follow their wayes of Acting ; and if you be resigned to God , you will contract his Qualities of Righteousness , Goodness , and Truth : Which Men will not at all acknowledge , but will take your Righteousness to be Selfpreciseness ; and your Goodness to be Silliness and want of Wit ; and your Truth will be reckoned Detraction as soon as by it you shall discover their Evils : And all this they shall do so dexterously , that you shall be puzled to know , whether you will not do better to follow their Sentiments than the Direction of God. Therefore it is so necessary that you know the Wickedness of Men , that you be not deceived by it . And if I have declared to you the poor Condition in which the Roman Church is now , I have done it more out of Charity than to make known to you the Works of God : Because so long as you believe that this Roman Church is the Holy Church , you will take up with a Dependance upon Her instead of depending upon God ; and will indirectly follow the Devil , while you believe you follow God : And if I had not declared to you that we are now in the Reign of Antichrist , you would certainly be deceived , because he Acts his greatest Villanies under the Cloak of Holiness , and introduces his Adherents into the most Eminent Preferments and Dignities of the Church : That o he may seduce the very-Elect , if it were possible : For now more than Three Fourths of People are bound to the Devil p by express Covenant . And if you be ignorant of all these Truths , by what Means shall you avoid their Snares ? As long as the Devil shall tempt you by evil Thoughts , you will not be in danger of following his Suggestions ; but when he has on his Side , the Priests and the Religious , the Bishops and other Prelats of the Church , you will easily let your self be governed by them , thinking that they are guided by this Spirit of God , though in effect , by that of the Devil . By all which Things you may sufficiently discover the need you have to be informed of all these Evils when you desire to resign your self to God , or else your Resignation will not last : Because Men , the Church and Antichrist , would very shortly find the Means to draw you back , as they do almost all well-disposed Persons , perswadeing them , that it is fit still to have a good Opinion of our Neighbour , and that we must also depend upon the Church , and that the Priests and the Religious are true Members of it : Though in the Sight of God there is no such thing : For all Men together are as a Deluge of Vices , and the Roman Church is the Babylon of Confusion , and many of her Pillars are the Members of Antichrist . This being supposed , Sir , do you not think I had reason to declare to you all these things in particular , that you may not be deceived by so great an Abyss of Evils , which would be but too sufficient to hinder you from this RESIGNATION TO THE WILL OF GOD , which is the only thing necessary for Salvation , to which you can never attain without discovering and removing all the Hindrances which out of great Charity I have manifested unto you ? The Seventeenth Conference , Is a Recapitulation of all the preceding Matters , their Scope and Vse . I thanked her greatly for the Goodness she had shewn me in telling me so many things so profitable for my Salvation , promising to observe them as much as I can . She said : Sir , In this Practice consists your Salvation : For it matters little to know all the Conduct of the World , and all its Sciences and Secrets : If all this serve not as Means to work out your Salvation , all q is Vanity and Amusement : Even Knowledge will serve for our greater Condemnation when we do not put in practice what we know to be good , and do not avoid and hate what we know to be evil . I would not have enlarged in declaring to you so many things of good and evil , if I had not observed in you a desire to put them in practice : For to know the Essence of Vertue without practising it , is nothing else but vain Speculation ; and to know Evil without avoiding it , is a worse Curiosity , which fills our Understanding without any Fruit. I have spoken r of true Vertue , that you may follow it rather than what is false ; and also of the Roman Church , that you may not follow her as if she were Holy. I have told you of the Reign of Antichrist , that you may not let your self be deceived by false Appearances of Piety : declaring to you that more than Three Fourths of the World are in confederacy with him , that you may work out your Salvation with Fear , and may trust your self to No body , for the most Wicked are the greatest Hypocrites that they may deceive the better . I have told you , That we are in the Judgment , and that the last Plagues are begun ; that you may not put off your Conversion to another time ; for that which remains to us is short . I have told you that Jesus Christ will come upon Earth to judge the Good and the Wicked , and that he will root out all Evil , that you may aspire after that Happiness , and may decline the Misery of those who shall be sent into Hell. I have told you that Jesus Christ will abide upon Earth , to Reign there with all the Just for ever : that the Expectation of this Glorious Coming may give you Strength to bear with patience the Rods and Tribulations which must shortly fall out , such as the like hath not yet been seen . I have told you , that the World will last for ever , and that none of the Creatures shall perish in their Kinds : that the Hope of your Blessedness may not be founded upon imaginary Goods , and that you may in some manner comprehend what Contentment the Souls and Bodies of the Blessed shall have when all Malignity shall be removed from every thing , and all the Elements and other Creatures shall serve for the Delight of Man , who shall rule over all , being united to Jesus Christ in Body and Soul : And this , that you may willingly despise the Delights of this present Life , in the Hope of those of which are to come . I have told you , that the Jews shall be converted to God , and shall be his People ; and that the Catholicks shall be cast off and rejected : that you may never despise any Body , since the Jews , the most despised of all Nations , shall be the most exalted ; and of Stones shall be made s Children of Abraham ; and that you may willingly quit the Maximes of the Roman Church , which for her evil Deeds shall very shortly be rooted out . I have told you , that Man is created for no other end but to take his delight with God : that you may no longer seek for any thing upon Earth , and that you may despise all Things , to enjoy this Conversation with God ; having told you also , that this present Life is only a time of Penitence , that all your Labours may be done in this Spirit of Penitence , to which God has subjected all Men for their Sins . In fine , I have told you , Sir , That all the Laws , the Prophets , and all Vertues , do consist in the Resignation of our Will to that of God : that you may not be distracted by so many other different things , but may pass your Life joyfully under this Dependance upon God , which is the least thing we can give to God for so many good Things we have received from him , which he permits us to enjoy provided we will depend upon him in all Things . I have also shewn you , That so many divers Means which the Priests , Monks , and the Religious have taught us for working out our Salvation , are things that withdraw us from it , by which we are seduced and deceived : For they make us depend upon Men more than upon God : Which is an Idolatry that has infected all Christendom , in which no Body studies any longer to resign his Will to that of God , but every one enjoys and disposes of Things at his own Will , as if he were his own Soveraign . One will be Great , and another Rich ; one will Rule over others , and will be Obey'd and Serv'd ; one goes in a Coach , another upon Horse : In short , Every one will follow his Delights and Pleasures according to his own Inclination , believing notwithstanding that they work out their Salvation , because the Priests and Monks promise it to them . These are new Gods and new Saviours , who have changed the Order established by God , our Father and Creatour , and the Duties which his Son Jesus came to reach us They lead us in the Way to Hell , perswading us that 't is that to Paradise : With these Perswasions every one suffers himself to be deceived and seduced , there being none now in Christendom who believe that they cannot be saved without resigning their Will to that of God : This nevertheless is an Eternal Truth , that will never change let Man do what he will : If he do not acknowledge the Dependance he has upon God in all Things , he shall never be saved ; and if he do not take up the Counsels of the Gospel as the true Means taught by God for returning to this Dependance , he shall never be saved : For God teaches nothing that is useless , but only Things precisely necessary , to which all the World ought to submit , This no Body does , for they believe Men more than God : Though the most part are Rul'd by the Devil , who gains the most part of Men to himself by the Means of these wild Shepherds , who abandon the Flock to the Power of the Infernal Wolf to destroy them with themselves for ever , taking them off from God to draw them to themselves . I have told you also , That there are no longer any true Christians upon Earth : that you may become one , and may not blindly suppose your self to be so : For there can be no Christians , but they who obey the Doctrine of Jesus Christ : All others are deceived in believing they are : For God does not change upon the Changes of Men : We are now as much obliged to depend upon God , as Adam , the First Man , was ; and as much obliged to Labour the Ground as he , though we had committed no other Sin but what he did in us : We must also now follow the Doctrine of Jesus Christ , as the Primitive Christians did , because this Doctrine is immutable , and will never change : Therefore he who does not follow it is no true Christian , and cannot be saved without becoming so . No Body should flatter himself in this Matter . We must imitate Jesus Christ , or t perish for ever : Because , both by the Will of Adam and by our own , we are all fallen into this Sin of Ingratitude , that we will not depend upon God : And therefore we have need to take up the Law of the Gospel , that we may return to a Dependance upon God , which is so just and reasonable . Though God had never demanded it of Man , he is bound both by Divine and Humane Right to render to God this Submission of his Will ; and he would certainly do it if he were not diverted from it by Men like himself : Because even Natural reason obliges him to depend upon him from whom he receives all Things . This , Humane Wisdom has diverted , having found out so many Reasons and Arguments to favour our Self-will , that all People believe they may lawfully follow it without offending him who has reserved it for himself . These , Sir , are all blind who lead the blind , and both fall into the ditch u . See that you never be of that Crew ; but believe in the Light that God manifests unto you . I have spoken TRUTH to you , not out of an Affectation to be believed or followed , but from a design and desire of your Salvation . All that I have said , is necessary for you , if you will use it well : Because we cannot Love God without knowing him , nor follow Vertue without conceiving what it is : In like manner we cannot avoid Delusion without discovering it , nor escape the Snares of the Devil without turning away from them . Make a good use of all these Things , and you shall be happy both in this World and the other . I doubt not but my way of speaking may be somewhat uneasie , to you , because it agrees not with your Philosophy , Theology , or other Scholastick Sciences : But believe me , I never professed any Humane Sciences : I choose rather to be ignorant of them than know them , and if I could learn in a Quarter of an Hour all the Learning of the Schools , I would not employ even that Little Time about them : Because I know that Humane Learning is a great Hindrance to the Holy Spirit : and also the Time is come that x God will destroy the Wisdom of the Wise , and abolish the Prudence of the Prudent : And therefore I cannot use fine Discourses , but such only as make the plain Truth be understood : Words and Terms may be contended about , but not the real Meaning , which is true . I will not dispute with the Learned , because God will overcome them very shortly by the Effects of my Words ; nor will I polish my Language , because simple Plainness pleases God more than the greatest Eloquence , which is subject to Vanity : For he that speaks that he may talk well , is full of Vain-glory : Renouncing which , I seek nothing but plain Words that may express my Thoughts . I believe , Sir , you have understood me well enough , and I can tell you no more whereby I may co-operate to your Salvation : There remains nothing but to put it in practice . This you will do more easily in a Solitude , or Desert , than elsewhere , because of the Corruption of Men , who prove great Hindrances to us ; and also because of the Power the Devil has now over their Minds , whereby he may infatuate all those who are yet sound and entire . Flee therefore , Sir , to avoid these Dangers , and be afraid lest you be diverted from your good Purpose , and do not look back y like Lot's Wife , who was changed into a Pillar of Salt. Yet a little Penitence , and then God will deliver you from it , to enter into the Joy that shall never end , This is what I wish you , and bid you . Adieu . I was troubled to hear that she would leave me , entreating she would not withdraw from me , since I resolved to follow what she had taught me , which was nothing else but the denying of my self , and a dependance upon God. She said : Sir , It will be more for your purity to stay alone : Because I am but a Creature as you are , and we must cleave to the Creatour only without Interruption : He will lead you at his pleasure , provided you be resigned to his Will ; you need no more Instructions from any . I have told you abundantly what may bring you to an Union with God. To speak more would be henceforth but a Repetition of what is already said , which would rob us both of our Time , and that would be better employed in the Practice than in Repetitions . Leave me to my Liberty , and take also yours . God did not create us together , He will Save us though we be separate in Body . True Union consists in a conformity of the Will with God , and not in particular Conferences . I must confess I have often withdrawn from conversing with God to speak to you of so many diverse Things : But I judg'd them necessary for your Salvation ; and therefore they were not uneasie to me : But now that you know the Truth of many Things , it is not expedient to speak to you any longer . God will still teach you sufficiently , provided you continue faithful to him . He never denied what Men ask of him for their Salvation . You ought to have no other Designs . Let the a World be overturned ; Let the Roman Church perish ; Let the Elements be moved against Sinners ; all this cannot touch you , provided you keep firmly united to God. Quit all Things willingly to find this Union . It matters little whether I am with you or not : Provided you be with God , He should suffice you : For he only can save you , and no Body else . There is always a Mixture when the Creature cleaves to its like . I often despised those who cleave to others , even though it was under some pious Pretext . I will not do my self what I despise in others . I said to her , She had promised to explain to me the 24th . Chapter of St. Matthew : That she ought at least , to give me it before she leave me . She said : Sir , I do not willingly fail in my Promise . Give me the Text of that Chapter , and I will explain it Word by Word ; and I wish that all sincere Persons may see it , that they may discover that this Chapter speaks of the present Time. Every one reads it without understanding it : Nevertheless , there are fair Advertisements to beware of this dangerous Time in which we live at present . These are not Tales made at pleasure , but Truths come from the Mouth of Jesus Christ himself , which every one ought to Learn , and follow the Counsels that he gives : They are most saving , 〈◊〉 for escaping b the Evils to come , which hang 〈◊〉 our Heads . I must give it in Writing for an eternal Memorial , that it may be observed whether all that is contained in it shall not come to pass in our Time. Do not oppose what you shall find contrary to your Learning , or old Impressions , because the Holy Spirit will give the perfect Understanding of all the Holy Scriptures , which has not been hitherto heard of : For we are fallen into the Fulness of Time. If you receive them with Humility of Heart , you shall understand all Things perfectly . But you must become an Infant , and cease from your own Wisdom : For God reveals ( c ) his Secrets to Babes ▪ and hides them from the Great and Wise of the Earth . You must not control the Holy Spirit , or say , Such a Father explains this thus , or otherwise : Because Fulness is still more than a Portion . You will find what I shall say more clear than all that the Holy Fathers ever said : Because the Time is come of the Accomplishment of all Things : But you must simplifie your Understanding as a little Child , else you cannot enter into the Kingdom of Heaven . I brought her the Text of the Gospel , promising entirely to submit my Vnderstanding as much as was possible , that I might receive the Light of the Holy Spirit . She said : Sir , This Submission is the Preparation required : For if you set up for the Doctour , or for the knowing Man you will oppose the Light of the Holy Spirit , the Source of all Wisdom . It must alwayes be believed and acknowledged , that he is wise● than all the Doctours that ever were in ●he World and that we learn more by a small ●ay of his Light than by a Hundred Years of very assiduous Study . Therefore ▪ reckon all d your Learning Ignorance , and become e as a Child newly born again , that you may receive these new Notices , which will give you more Light than all the Fathers had together : Because they never discovered the hid Treasures f ; for the Time was not yet come . Every one spoke of it according to his Conceit , and not according to what it really was : For it was a Sealed g Book , that none was worthy to open but Jesus Christ himself after he was put to death and Crucified . To this very Time there is nothing in all the Holy Scripture fulfilled but this Death , which will make way for the Wonders of God , that have remained hid till now , and begin to be revealed to those who shall be humble in Heart : But the Wise h shall perish with their Wisdom . Therefore , I exhort you , Sir , to Simplicity , and Submission , that you may be worthy to receive the Light which breaks forth in our Days , and to behold the i New Jerusalem descend from Heaven , adorned as a Bride in the Day of her Espousals . The Alliance l of God with Men will then be accomplished : The Earth will then be renewed . All Creatures will quit their Malignity , which shall be confined to the Center of the Earth m to torment the Bodies and Souls of all those who would not submit their Wills to God. They shall receive Pains and Anguish according to the Measure of their Sins , being overwhelmed with the Malignities which were caused by these Sins . The Eighteenth Conference , Speaks of Hell , and of the Damned , which shall be they who have followed their own Will , which is the cause of all Evil , and that few are disposed to quit it , that they may resign themselves to God , and receive the Divine Truth . I asked her , If all Men who will not submit their Will to God shall be confined to Hell ? She said : Yes , Sir , assuredly they shall : None shall escape Hell n who have followed their own Will : And this most righteously : For God cannot save him who withdraws from him , and who with his full Reason , and the Consent of his Will , will independently follow his own Inclinations , as if he were Soveraign , and without a Creatour . We know well enough we cannot save our selves , and that our Salvation depends upon God ; and yet we hope to be saved , though we have quitted our Dependance upon God , and adhere to our selves ! This is a false Perswasion which the Devil and the World set before us , to make us insensible of our Misery . For God will never save him o who will not depend upon him . If through Frailty we commit some Acts of Independence upon God , and afterwards repent of them , we may yet hope for Pardon : But when we see that all Men live and dye in following their own Wills , and will not leave it off , being readier to murmur against God than to yield up their Wills to him , he must of necessity render to them according to their Works . God made no p Malignity in the Elements , nor in any other Creatures , having created all good and perfect : But Sin q and the Self-will of Man has brought a Malignity into all Things : And therefore it belongs to him , as being the Work of his Hands : And if it be just to render to each one what belongs to him , it is necessary that Man have for his Portion r the Malignity of all the Creatures to all Eternity , as being the Works of s his Hands , that the Fire burn him , the Water swallow him up , the Wind bluster , the Earth be Thorns to prick him , the Dogs bite him , the Wolf devour him , the Lion tear him , the Serpent poyson him ; and all the other Creatures shall spue out their Malignity upon Man , who brought it upon them , by forsaking his Dependance upon God. I said to her , That upon this Supposition , all shall be damned : Because none resign their Will to God , since every one enjoyes it as much as is possible for them . She replied : Sir , I have told you long ago , that Paradise was shut ; and that none did any longer enter into it : Because no Body resigns his Will to that of God. The Maximes of the Church have so blinded Mens Spirits by so many different wayes of Salvation , that none consider the Obligation that lies on them to resign their Wills to God. They think to be saved by going to Church , frequenting the Sacraments , &c. though nevertheless they follow their own Will in every Thing . This ruines all the World , and has caused the general Judgment : For God having beheld t all the Earth , found not one who was resigned to him , nor so much as one that did good : All having forsaken u God to follow their own Wills. And this general Evil has caused the general Sentence , which is irrevocable : Because there is Time no longer . If any desires to be converted , he must make haste : For the Last Times are near their End. They began when x Jesus Christ became Man , and by Grace have continued till now , to give Man a full Measure , and abundance of Time for his Conversion . Time is come to its End. Yet y a little Suffering , and the Judgment will end , and the Wicked shall go to the Abyss of all Evils z , and the Converted to the Enjoyment of all Good , which shall never end , and that not only spiritual but also bodily and a material : For all the Creatures will render their Duty to Man , as soon as he shall pay his Duty to God. They were created to serve for the Delight of Man b , as he was created to serve c for the Delight of God : And as soon as he shall be converted , and enter into a Dependance upon his God , d he shall experience that the Beasts and Elements shall submit also to the Will of Man : For for this they were all created : And if we see the Beasts and Elements rebel against Man , this is for no other reason but because he rebels against his God : For else all inferiour Things would be entirely subject to Man , if he were entirely subject to God , even though it were in this Miserable Life . We have Examples of this in the Life of many Saints , who because they resigned their Wills to God , had in this Time of Penitence g the Power to command the Elements , and to be familiar with the Wild Beasts . One carried Fire without being burnt by it : Another stay'd the Sun h : And several have tam'd Wild Beasts , and commanded the Wind and Tempests of the Sea , with so many other Wonders , playing with Serpents , and recreating themselves with Birds which assembled by the Command of some Servants of God. This is a certain Proof , that it is Sin only that gives all the Malignity to every Thing ; and that nothing but the Rebellion that Man has raised against his God , renders all the Elements and other Creatures Rebels against him . If we would from this time yield up our Will into God's Hands , and submit our selves entirely to him , we should immediately find that all Things would subject themselves to us without any constraint . How greatly does Man wrong himself , when he will needs dispose of his own Will ? He makes himself miserable in this World , and far more in that to come : Whereas by being willing to depend upon God , he has all under his Power , together with Eternal Bliss . What Infatuation of Spirit is it , that we will not do a Thing so good , so just , and so reasonable , as to resign our Will to that of God! If Men were taught this , as they are other frivolous Devotions , it would be impossible that any would deny God so profitable a Submission . But they let themselves be amused by the Discourses of Men , who propose a Salvation , without being able to give it . These are those false Christs and false Prophets of whom Jesus Christ has so often told , that we must i take heed of them , who have deceived all the World , so that none think any longer of resigning themselves to God , or of doing saving Penitence . I said to her , There were yet divers Persons who desired to be resigned to God , and also to do Pennance , which cannot be avoided in this World. She said : Sir , You take the Bark often for the Wood : For those who say they will be resigned to God , have nothing but outward Words : For if they were truly so , they k would be governed by God ; and would no longer labour for the Earth , but only for Heaven . Even the Labour that is necessary for the support of Life would be done only to fulfil their Penitence appointed by God. But when we see them aim at Places , Honours and Dignities ; or Deal and Traffick to acquire Riches or Pleasures ; that one would be a Priest , another a Religious ; one build Cloysters , another Houses , as if he were to abide in them for ever : All these Things , with a Thousand others , are infallible Evidences that God does not govern our Will : For he could not move us to make Tabernacles here , since he has sent us hither only to undergo a short Penitence . He could not incite us to build what must be so quickly destroyed . Neither Jesus Christ , nor his Apostles and Disciples built Temples or Houses , being contented with what was simply necessary . In which the Heathens will rise up against us in the Day of Judgment , who did so despise the shortness of this Life , that they would not build Houses , contenting themselves with a Tub to cover them from the Injuries of the Season : Others threw their Mony into the Sea , not judging it necessary for so short a Life , though since that Time ours is much shortned . Neither can it be true that we are willing to do Pennance , because every one avoids Sufferings as much as he can ; and to do saving Pennance , it must be voluntary , and suffered for fulfilling the Will of God : For else we may suffer much without Meriting , as Robbers and Thieves do . I said to her , That this ought to be preached through all the World that they who would perish through Ignorance might hear the Truth and be converted . She said : Sir , You may do as you please : As for me I retire : For I am not sent to preach , but simply to declare the Truth , as I have done to you . You may have sufficiently remarked in all my Discourses , and my Life ; if there were any Affectations or Passions which should move me to tell you these Things . I am perswaded in the sight of God , that I have no Self-Interest in it , nor any desire to please or displease Men , nor to affect the speaking new or marvellous Things . No , Sir , I am not led by that Spirit , but by that of Jesus Christ , who had such Compassion for Men , that for them he endured a bitter Passion and the Death of the Cross : If you preach these Things to Men of good Judgment , and who thirst after the Truth , they will gladly hear you , and yield themselves , and return to God : For they will easily see , that here is no Flattery for any Body ; nor yet Contempt , or sensual Animosity ; but pure solid Truths , which none can resist but they who are in League with Satan , and love Lyes , and resist the Truth . Those will very hardly receive Truths that are so opposite to them ; they will induce effeminate Spirits to reject these Things as evil , perceiving that the knowledge of these will take from their Master the Devil the Power to deceive by Falshood and Hypocrisie ; and that he will be forced very quickly to discover his Mischievous Reign l : Because he shall not be able to catch Souls any longer under the colour of Piety and Holiness , as he has done hitherto . And his furious Reign shall be far less dangerous : For so soon as he shall be known for the Devil , no Body will follow him any longer , except they who wilfully yield up themselves to him : Whereas at present every one follows him blindly : But so soon as his Malice shall be discovered , he shall have no longer Power over Innocent Souls . Tell the Truth boldly , Sir , to all good Men in Confidence : But beware of the Adherents of the Enemy , and of those m who let themselves be governed by his Spirit , though they be not precisely in Covenant with the Devil : Because these will do you much Mischief when they think they are doing well : For they who have their Minds infatuated do serve the Devil as well as Sorcerers themselves : The one directly , and the other indirectly . You will still discover them by the resistance which they will make to the Truth , for they will not so much as hear it : Because they know very well they cannot change the Truth : They endeavour at least to reject and despise it , that no Body may receve it . This will be the Devils last Effort . For as soon as the Truth shall be known , it will strongly resist him , and at last will break his Head. Observe still , Sir , the Disposition of those to whom you would declare these Truths : And when you find opposition from them , leave off speaking to them : For those who shall be disposed to profit by the Truth , will give Ear to it willingly , and with Hungry Desires will search even to the Bottom ; that they may discover the Essence of it : For no good Men can resist the Truth , nor the Things which are proposed to them , without having examined whether they be Good or Evil : But the Wicked will resist it , before they know it : And if they can catch a Word different from their School Terms , they will take it in a quite contrary Sence . Therefore , Sir , do not amuse your self with Questions and Disputes , For this would be to cast Roses before Swine : Offer them only to those who will take pleasure to smell them , and not to these who will cast them into the Dunghil . All good Men will feel in the Bottom of their Souls that this cannot come from the Devil : For he is the Father of Lyes ; and never incites to Self-denial , because he is too proud : Nor to the Love of God , because he hates him : And yet less to resign our Will to that of God , for he catches all Men by their Self-will . All my Discourses have for their Scope all that is contrary to the Devil , who is never contrary to himself . The Ninteenth Conference , Sheweth , That the Spirit of Antichrist hinders Men from discovering the saving Truth ; and that the Heathens are more resigned to God than the Christians at present . I said to her , That I thought no Body in the World could resist so clear Truths , without betraying his own Conscience : That all the Things she had told me did speak forth themselves , and were attended with such solid Foundations and such firm Reasons , that the Learned and Vnlearned might comprehend them , and that the Scope of all was the Glory of God and the Salvation of Souls ; and that there was nothing in them that savoured of the Earth . She said : If we were not fallen into the Reign of Antichrist , no Body could resist so clear Truths . All the World would feel them , and would discover his Deceits ; every one would flie to the Desert to do Penitence , bewailing his past Life , and the Errours wherein he had lived for so long a time . But the Michief is , that this Antichrist has so great a number of Adherents who take up his Quarrel , and resist the Truth , that the good themselves have difficulty to receive it : For they disfigure it , and make it pass for Lyes and Heresies , telling those who advance it , that they would seduce the People , n as they said of Jesus Christ when he brought Light into the World , calling him a Seducer o of the People , or p one that had a Devil . The Power of Darkness is much encreast since the Time that he was upon Earth , and nothing is to be look'd for but q Outrages from all the Devil's Adherents , In this case a Man must count it a Happiness to suffer r Persecution for Righteousness sake , and believe that there is s no more blessed Death than to dye a Martyr for the Truth . But he must beware of Men t , and use the Wisdom of the Serpent , and rather part with his Skin than lose his Soul. You will find more Welcome , Sir , among the Jews and Heathens , than among the Catholicks , who condemn others to Authorize their own Customs , despising the Doctrine of Jesus Christ , who sayes , u Judge not , and you shall not be judged ; condemn not , and you shall not be condemned . These Catholicks condemn all those who do not follow them : This is the cause why they are judged , and condemned first to be rooted out . They condemn so many holy Heathens , who will go before them x in the Day of Judgment , because they were faithful to God though they had not any Laws or Institutions to know Him : Nevertheless many resigned their Wills to that of God , and obeyed the Truth in their Lives ; whereas these Christians follow Lyes , of which the Devil y is the Father ; and none of them will resign themselves to God , nor take notice of the Truth which discovers the shortness of this miserable Life , and the certainty of one that shall be Eternal . These Heathens knew a God , to whom they resigned themselves ; and seeing the Misery of this Life , they bewailed it ; they laughed when they considered the Stupidity of Men who took pleasure in this Life ; and judg'd , that they ought not to be called Men , because they did not use their Reason to discover the Truth of Things : For he who went through the City of Athens with his Lantern , seeking for a Man in the midst of so many Thousands as were in the Market-place , could not be ignorant that they who were about him were all Men : But seeing they were all occupied , in buying , and selling , and Trading for the Earth , he could not acknowledge them to be Reasonable Men : Because he who has Reason , ought to use it for his Eternal Happiness , else he is nothing but a Beast : For Reason only makes a Man ; without which he does not differ from the Brute Beasts , for they are unreasonable Animals , and Men are reasonable ones : Laying aside which , they are as much Brutes as the Beasts . This made the Philosopher search for a Man among so great a Number , and could not find one ; because all spent their Lives in Worldly Business , instead of employing them in the Study of the Knowledge of God , and of the Truth , which is the same God. And they condemn those Heathens as damned , and for my part I look upon them as SAINTS , and believe y they will come to Reign with Jesus Christ upon Earth to condemn the Christians , who besides the Light of the Heathens , had Lawes and Commandments from God , with the Doctrine of Jesus Christ , which obliged them to a farther Knowledge of God , and the Immortality of their Souls , the Shortness and Misery of this Life , that they might despise it , and the Vanity of perishing Goods , that they might abandon them . Nevertheless , not one of these Christians does any of these Things . I asked her , If it was indeed possible that not so much as one Christian should be resigned to God , nor have the Vertues of the Heathens ? She said : Yes , Sir : This is most true , that z not so much as one Christian is resigned to God , nor understands true Vertue , as much as the Heathens did : Because none apply themselves to it . Since they became Idolaters of Men , they have left off to know God , and abondoned themselves to the Will of their Idols , instead of the Will of God. They Preach and Teach through all Christendom , That we must depend upon Men , whom they call the Fathers of the Church ; That we must believe and follow them , even with a blind Obedience : In which they prefer themselves to God , who demands only of Man that he obey him in what he shall make known to him ; having given him Eyes to discover this Beautiful Universe , a that when he sees the Heavens , the Earth , the Sun , the Stars , and all the Elements , with so many different Creatures so marvellous and so well ordered , he might clearly perceive that all those Things must proceed from a God : since Men and Nature can make nothing like them . Moreover , when Man considers himself he discovers evidently by his Understanding , that his Soul , his Memory , his Understanding cannot come but from a God , for no such Thing can come from Nature ; no more than his Body , since all the Industry of Men is not capable to make so much as one Hair of our Head. This obliges us to acknowledge a God , by so many different Operations , without being put to know God blindly , no more than to love or follow him blindly ; as these Christians say we must obey and follow Men blindly : For when we consider all the Works of God , and observe what he has done for us , it is impossible we should cease to love and follow such a Benefactour . If we had but the Light of a Heathen , we would not readily yield this blind Submission to Men : Because they are not our Creatours , nor our Saviours ; and our Dependance ought to be upon the Lord who created all Things : But not on frail Man like our selves , who can give us nothing but Promises without Effects ; for they deceive us when they promise us Salvation , since they cannot give it to themselves : And yet all the World believes they shall save all Christians , of whom I know not so much as one that is in the way of Salvation ; because they neither know God , nor true Vertue ; but have their Understandings blinded by the Discourses of Men , who desire to love , and be loved by their like ; and instead of leading them to the knowledge of the true God to love and follow him , they draw them to love themselves : And by this blind conduct , every one runs to Perdition , while many believe that they are in the way of Salvation . So that I might well travel through all Christendom with a Lantern , to find out so much as one Man , as the Philosophers did through the City of Athens : Because no Body any longer uses his Reason , to see the Obligation that we have to depend upon the Will of God , nor yet to consider the Misery and Shortness of this Life , nor the Vanity of transitory Things ; but are in all this as if they were void of Understanding , and follow one another blindly , without considering any other Thing . For if Man did only use his Reason , he would see clearly that he is obliged to depend upon his God , since he has received all from him , and can pretend to nothing but from him : His Natural Instinct does sufficiently encline him to this Dependance . Though they call this a Heathen Light , this is not that it is simply Natural , but it is an Impression that God makes on our Understanding , which leads us to know God , and to submit our selves to him : Which if we do , we are happy in whatsoever Nation we be : For God never demanded any other thing of Men but this Resignation to his Will ; and if he has since appointed Laws ; this was but by reason of Mens Frailty , having never formerly subjected them to any Laws but that of depending upon him : As he would not yet , provided we would submit to him . This our Christians do not , though they hope to be saved , I said to her , That it troubled me much to hear that not so much as one Christian was resigned to God. She said : Sir , That you may not believe this blindly , recal to mind a little the Persons whom you have held for good Men , and consider narrowly all their Behaviour , that you may see , whether they are not guided by their own Wills , even in their pious Works ; whether they are not done from their own Inclinations ? You will find that this has always been at the Helm to govern all ; and that if it were not to please our selves , many good Works would be left undone . For my part , I have remarked this in all the Persons whom I have known ; and I never knew but one Maid d who was resigned to God : Nevertheless , I have met with those who had the greatest Reputation for Vertue , and I alwayes perceived , that their Actions , though good , were mingled with Self-love : Which hinders a Resignation to God : For as long as our Self-will will bear Rule , God cannot have our Submission . These are all dead Works , which shall be recompenced only in this World , and not at all in the other . I have seen Persons given to Fasting . Watching , and Prayer , diligent in going to Church , and in relieving the Poor , and yet notwithstanding of this they subjected not their Wills to that of God : But followed their own as much as they could , imagining that they did all for God , while there was no such thing . For if God had govern'd their Wills , they would have done all their Actions , both small and great , in the Righteousness , Goodness and Truth of God : From which they were very far estranged ; and if they had been capable of it , I would have made appear to them , that their best Actions were very blameable , and accompanied with Presumption , and Self-satisfaction . In this many deceive themselves , and believe they are in a State of Salvation , though they be very far from it . You must not be troubled , Sir , to hear it said , That there is not so much as one Christian in the way of Salvation : Since it is true , and none are resigned to God : But we ought to bewail their Blindness , and desire and pray that they may be converted for the Time to come , since there is Time for Repentance , and Leisure to return to God ; even to the last Moment of our Life . If I should say that all Christians are in a State of Salvation , as all these false Prophets do , their Salvation would certainly be desperate : Because every one would rest on such a dangerous Estate . It were far better to tell the Truth , by declaring that they are not in the way of Salvation , that they may strive to recover it , than to flatter them with false Words : And it should be more acceptable to them to hear that they are not resigned to God , if it be most true , than to hear that dreadful Sentence , e Go ye cursed into Everlasting Fire , when they should have thought to hear , Come ye Blessed of my Father , inherit the Kingdom : For it will be too late at Death to return to a Dependance upon God : And it is not so now . By which you may see , Sir , that there is more reason to be troubled when we hear them say , that Christians are in the way of Salvation , than when they say , they are in that of Damnation , when it is true , as it is , because of their Blindness : For if I did not most evidently perceive this , I would not affirm such unpleasant Things . But I should be without Charity , if I should not declare so important Truths , while we are yet living in the Time of Penitence : For I perceive inwardly in my Soul , that the Thoughts , Words , and Actions of Men , are not at all directed by God : For they partake not of his Righteousness , Goodness , and Truth ; but on the contrary , they are all full of Self-interest , Self-honour , or Pleasures : And notwithstanding , no Body will willingly be reproved : Every one desires to continue as he is , without knowing his Fault , and much less amending it ; covering and palliating his Miseries , and excusing them as much as he can . So that I see no good that can be done for the Conversion of Christians ; for they trust too much to the false Perswasion of their Salvation . Therefore , I will retire , and bid you Adieu . Not that I am displeased to be among Men , to whom I am like ; but it is because I perceive them to be Enemies of God , and they do not desire to know it . With which my Heart is very much opprest . The Twentieth Conference , Shews , That there are very few among the Christians who desire to be converted unto God , and to return to a Dependance upon him : And treats of the necessity of this Dependance . I asked her , If she did not fear that she should Act against Charity to her Neighbour , by retiring thus from their Conversation ; since she might do them great good . She said : No Sir , I Act not against Charity to my Neighbour : Because I cannot help him , if he will not have Help . I have had but too much Experience of this , that Men will not change their Life , at least the Christians : For I was never acquainted with others , to know if they are as much hardned as those who are called Christians : For those , I say , I have done all that could be done to shew them the dangerous State in which they live ; but I profited very little by it . They love rather to see and hear fine Things : But for resigning themselves to God , no Body will do it but by Word , which is as far from the Truth as is Heaven from Hell. Every one says , that he will be resigned to God ; while in the mean time , no Body will deny his own Will in the least thing ; we hear them often say . I will what God wills ; And the least Contradiction they meet with , does alarum them ; and those who promise them Salvation , comfort them , and flatter them , saying , That this is to be patient , when they murmur not against the Appointments of God , and that they must only resign themselves , and thereby they shall merit much : As if God were obliged to Recompence their Impatience . For to suffer Contradictions , is common and necessary , both to the Wicked and to the Good : Because no Body can be free of them in this miserable World , where every one must suffer , will he , nill he : But to say that we are resigned to God , when we are only resigned by force , is a Lie ; because this resignation is a necessary thing , when we cannot hinder things to fall out against our Will. For to be resigned to God , we must have no more Self-will , to will this and not to will that : For a Thing that we have resigned , we do not hold nor possess it any longer to desire to use it . Resignation to God , is a total dependance upon his Disposal , as well for our Soul as for our Body , and for all that concerns us , bridling our own Will in every Thing without willing or desiring any thing any longer , knowing well that Gods Conduct is always more perfect , than all that we could wish for . If it rain , if it be fair , if it be hot , or cold , if we are in Peace , or War , in Adversity or Prosperity , it matters little , provided we be resigned to God : It is he who governs all these Things , and can never do evil . If our Friends live or dye , what the matter , when God ordains it ? Our Life , our Death , must not be wisht for nor desired by us , because we are not capable enough to judge what is good or evil for us : And to offer to give Laws to God , is to mock him , since he understands and knows all Things : He sees far better than we what is good and perfect , because he is the Wisdom that cannot be ignorant of any thing , and the Goodness that can do no evil , and who orders all Things to a good End , so that if we were not void of Understanding , we would not entertain a Thought of contradicting any Thing that befals us : For all turns to good to him g who is resigned to God ; and though we esteem it a Happiness to have good Desires , yet it is a Thing infinitely more perfect to have no Desires , h with a Dependance upon God : Because a never so little mixture with this Dependance alwayes hinders the Effect of the Ordinances of God , as if we would be Tutors to him , or give out our Law for doing well . In the mean time we are so short sighted , that we do not discern Good from Evil : So that if God should permit that to befal us which we often ask and desire of him as Good , great Mischiefs would have come upon us , so blind are we in the matter of our Salvation . And yet we will not resign our Will to that of God but in Word only : So that if I should tell Christians now adays , that they will never be saved without resigning their Wills to that of God , they would say , that I damn all the World : For they look on the Salvation and Damnation of Men , as if they could Damn and Save them , whereas it is God only that can Save , and Sin only that can Damn . Therefore by conversing with Men I will not profit them for their Salvation . I said to her , That God having imparted to her such Light , it ought not to remain under a Bushel : But should be set in a Candlestick . She said : Sir , What will it avail to set the Light upon a Candlestick , when those who are present will shut their Eyes that they may not see it ? These Christians are so pre-occupied with their own way of Devotions , and with seeming Vertues , that they esteem nothing else ; and as soon as they shall see the Brightness of this Light , their Eyes will be dazled with it , and they will even complain of the Light of it . How is it possible to shew to any that which he will not see ? I have conversed among others with the most pious of the Religious , who could not imagine that there was another way of Salvation , but a good observance of their Rules ; and they thought they did a thing well-pleasing to God , to maintain the Honour and Profit of their Order ; and for my part , I judge this to be so far from a Dependance upon God , that I think it is the real Mean to take them off from it : For as long as we are tied to Rules , and Studies to observe them well , it is alwayes the Person that Acts ; and the Care of preserving the Honour and Profit of the Order , is indirectly the seeking their own Honour and Profit : Which is not only a Vice , but also a false Vertue that deceives them to their Ruine ; and though I assure these Persons that there is no other way of Salvation but that of resigning their Will to God , yet they will not hear this Note , insisting alwayes on the first Tune they learned ; and they think they are resigned to God , since they have quit the World to enter into a Religious Order , and they apply themselves to the observing of their Rules , they say their Offices , and obey their Superiours , choosing rather to resign themselves to Men their Equals , than to their God , imagining that he is served with Reverences , Bowings of the Knee , and a great many common Prayers : Without remembring that , 't is he who i searches the Reins , and examines the Conscience ; and that all these outward Things are nothing but Grimaces when they are not done from an abundance of inward Sentiments ; and that it is said to such Persons , k This People worship me with their Lips , and their Heart is far from me . All Christendom is full of this Blindness , and they believe that God is served by outward Things ▪ Nevertheless it is a certain Truth , That l God has no need of material Things , but desires only m the consent of our Will to take his pleasure in us : Which he cannot do so long as we will take our pleasure with the Creatures , or with any Earthly Things , even though according to our Opinion they should be good Things : Because he is jealous of our Heart , and will not suffer a Corrival ; and he has reason : For it appertains to him alone : Because he created it without the Interposition of any other . Notwithstanding , Man is so unthankful that he denies him his Heart and his Will , and would content him with Words and outward Gestures , and will not open his Eyes to discover the Truths which would save him from Damnation . My Heart is oppressed with Grief , Sir , to see all the World perish , and I cannot help it , because they will not receive the Truth . I am very far from desiring to leave my Neighbour out of disdain : But I am obliged to leave him because he will not be converted to the Truth , and the Holy Spirit sayes , We ought not to speak that which does not profit . I see the Vice of all Men clear as the Sun , and I do not think that one can be saved in the State in which they are at present : And yet I cannot save them by my Conversation : Because they make not a good use of it . If I declare their Vices in particular , they are ill satisfied , or at least , they would cover and excuse them : Which is evidence enough that they will not amend them ; and if I point out the Vices indirectly , or in general , then no Body will take it to himself , but will excuse himself by some Formality or Reasoning ; and if any one lay them to Heart for a Time , Men and Business do quickly banish these good Purposes : And so nothing is put in practice : My Time is lost : And my Words are rendered useless , whereas I would be profiting something in conversing with God. Behold these are the Causes and Reasons why I will remain alone , not to conceal the Light : For I would have it Lighted for all the World , and I know not a more perfect Contentment in this Life , than the Meeting and Society of many Hearts united in Jesus Christ ; as also I know nothing more uneasie than the Conjunction of Persons of contrary Wills : For I cannot change for them , and they will not change to follow me . This is the Combat . I said to her , That at least some would change to follow her , and to save their Souls . She said : Sir , You would be greatly astonished to see the way the World would take to change . Every one , forsooth , would resign his Will to God , provided he govern it according to their own Inclinations . God must accommodate himself to them , and they will not accommodate themselves to God. Even so , many would indeed follow me , it so be withal they may follow also their own Will. Which cannot be done : For he who follows it , n is the Enemy of God , and if I am his Friend , how could I dwell with those who are his Enemies without a continual Constraint , Contradiction and Debate ? All their Actions proceeding from this Self-love would be blameable . If I do not reprove them , I am unfaithful to God ; and if I reprove them , I become their Enemy ; and withal they will not amend , but will become rather worse , applying themselves to remark if they can find any defects in my Actions for a Revenge ; and if they do not find any , they will endeavour at least to despise my Intentions by measuring them according to their Line , and interpreting them according to their Sentiments . And thus they will offend God , and trouble my Repose without any profit . Therefore I foreseeing this , would do very ill to associate with any Body , unless I had assurance before-hand that they would resign themselves truly to God : For else this would be to render my self a Slave , and others miserable , without any Contentment : And as God takes his delight and pleasure with Souls whose Wills are united to his , so he thrusts behind him those who are not in the Unity of his Divine Will ; even so ought I to thrust away from me those who will not truly resign their Wills to that of God ; because it is a kind of Martyrdom to live together bodily being divided in Will : As it would be a Paradise of Delights to live with Persons who have their Wills equally resigned to that of God. Which makes the true Paradise and perfect Contentment : For God o and these Souls would be but one and the same Thing . I said to her , That she ought to associate her self with sincere Persons ; and that her Company would be of great Advantage to them for attaining to this Resignation to God. She said : It is true , Sir , in case their Will were truly good : But all that I remark in these Persons who would follow me and be saved , is nothing but Wouldings , not absolute Wills. They say , they would be converted , they would follow me , and be resigned to God ; while in effect they do neither the one nor the other before God : Because these Wouldings proceed only from their own Will. They would be converted , being afraid of Damnation ; they would follow me that they may be saved ; and resign themselves to God only in Word ; or as long as the Will of God goes along with theirs . Lo this is the good Will that I have experienced in those who would follow me , and even at present I know no other : For I perceive very often that they aim yet at their own Interest ▪ Honour , or Pleasures . So that it they were with me , I would reprove all their Actions , none excepted : Which would be very irksome to me , and troublesom to them , yea even insupportable . For so long as they are not truly designed to God , they live still according to their Natural Senses , which will not suffer Reproofs ; and Nature is so Proud , that it will not acknowledge its Fault , nor suffer disesteem , presuming to be more wise and accomplished than its equals ; so that all that I should do to these Persons , would only be to disquiet and vex them , because they are so in love with their Vices and Imperfections , that they even despise those that do not follow them ▪ So that I should live in a continual Constraint among others ▪ for I could not speak according to my Sentiments : For they are not capable of them ; and I could not shew them their Faults , because they presume to be as wise as I , neither could I be profitable in their Company , when they will not follow the Spirit that guides me , but every one abounds in their own Sense ▪ and will not submit themselves to the Truth , without which Submission no Body can attain to this Resignation . The necessity of this Dependance must be known , or else they will not subject themselves to it : For if they see not the necessity of doing this , every one will believe he is in a State of Salvation in whatsoever Condition he be ; and thus every one will insensibly perish ; and my Company could not save them ▪ And since God has given me Liberty , wherefore should I continue a Slave to Men , when I cannot be profitable to them for the Glory of God ? I said to her , That God was pleased to undergo the Slavery of our humane Nature for the Salvation of his Creatures , and that she ought to be furnished with the same Spirit that Jesus Christ had . She said : Sir , By his Grace I am so , and I do so earnestly desire to see all Men saved , that I would willingly dye for every one of them , if I had as many Lives : But I am well assured that my Conversation , my Words , and my Life cannot save them if they do not resign themselves of their own free Will to the Will of God. Though all the p Saints , both Angels and Men pray together , they will never procure the Salvation of so much as one Soul , unless it resign its Will to God. For this is a necessary Thing : The Saints may indeed pray , and the Angels solicite , and all Men help any who has withdrawn from God to obtain this Dependance upon him : But all this will avail him nothing if he do not of his own Free-will truly yield up his Will to God , and deny his Self-will . Very few comprehend this : Nevertheless , this is an Eternal Truth that will never change : For God created Man only for this . I said to her , That I my self did not well comprehend this Necessity of Depending upon God ; entreating that she would explain it to me . She said : Sir , Be attentive , and consider my Discourse well : Perhaps it will give you some Light in this Matter . Consider first that God said , q Let us make Man after our Image and Likeness : This was not said in vain , but it had its full effect , and Man r was made after the Image and Likeness of God. Consider a little , Sir , wherein you shall find the Likeness of God in Man ? It is not in his Natural Body : For God is a pure Spirit ; and has nothing that resembles a Body : Neither can this Likeness to God ▪ be found in the Animal Soul of Man ; because this Animal Soul has no more than the Beasts , so far is it from resembling God ; for it extends no farther than to give Life to the Body for a certain Time ; whereas the Life of God is Eternal , without Beginning , and without End ; and a Temporal Thing cannot resemble an Eternal . Therefore this Likeness of Man to God , cannot be found in the Animal Soul of Man , no more than in his Body : And if one would seek for it in the Faculties of the Soul , which are the Memory , the Understanding , the Will , we shall find that these Three Faculties have no resemblance to God : For they are imperfect and limited : Which God cannot be : Our Memory is very frail , and sometimes does not remember on the Morrow what we did the preceding Day : Our Understanding is in like manner subject to great defects , taking False Things often for True : And our Will is sometimes so insolent , that if it were not bridled by Reason , it would often precipitate us into irreparable Mischeifs . All which Things are in nothing like to God , since he is without any Imperfections or Defects , perfect in all Things , and without Bounds or Limits , whereas the Faculties of our Soul are all limited , as the Faculties of the Souls of Beasts are , who have sometimes a better Memory than Men : For if a Dog or a Horse be ill used in any Place , he will remember it for a long time : They have also a Will to do , and to leave what they are naturally enclined to , though it be bounded and limited as well as that of Man ; for neither the one nor the other can put their Will in Execution , because they have not the power to do all that they can desire : Which God can do in all Things . By which we see that Man is not in any of these Things like to God : For his Understanding is not capable of comprehending any thing but what he sees , or hears , as are the Beasts also . So that by the Faculties of the Soul of Man we cannot perceive that he is like to God , since he has an Eternal Memory , an unlimited Understanding , and an unchangeable Will : To which the Faculties of the Souls of Men are not at all to be compared . Wherein then can it be said that God has made Man like to himself ? Search into it with me , Sir : You will find that he is like to God in nothing , but in his Free-will : And as God has this Free Power over all Things ▪ so he gave to Man this Free Power over his own Will , that he might dispose of it as it should please him ; in this alone , he is the Image of God ▪ Because this Liberty is to him Eternal and Independent : As God is Soveraign , independent from all Things : So Man is Soveraign of his own Free-will , independent from all Things , except that he acknowledge that this Liberty is given him of God , that he neither has nor holds it of himself : As God has and holds all Things of himself ▪ Otherwise , Man is a Deity by his Free-will , for by it he can do and leave any thing : For God s never retakes what he has once given , neither will he ever retake the Free-will of Man ; but will let them enjoy it to all Eternity , as being an Eternal Gift : It will never end as long as God shall be God : Man shall have his free Will , both during this Life , and also in the other in Paradise or Hell. He shall have through all this Divine Quality of a Free-will which God gave him when he created him . He shall not take it from him in Paradise ; because this is the only quality that Man has , whereby he is capable of being united to God , all the rest being only bounded and natural , are not at all-capable of approaching a supream Deity . The One and Twentieth Conference , Speaks of the Free-will of Man ; in which alone he is like to God : That God has given it to Man for ever : That he has annexed to it all his future Graces : And that never any Good nor any Evil will befal any Body , in Time or in Eternity , but by Free-will , according as we shall yield it up or not , to a Dependance upon and Resignation to God. I said to her , That we had been taught , That Man had indeed Free-will when he was created : But that by Sin it was so lost , that he could not use it any longer to do good . She said : Sir , Free-will shall never be diminished , but will continue alwayes such as it was given to the first Man in his Creation : For God can never repent of the Works t that he has made . If Man feel that he is unable to do good , this is not the defect of his Free-will , which remains to him still entire ; but the defect is , that his Sins have taken from him the power to do good , by u the Blindness they have brought into his Soul , which hinders the Discovery of the Means how to depart from evil and to do good . The Soul being blinded by its Sin , lost the Light of Truth ; and in this darkness cannot find the way to return to good . This she attributed to the Weakness of her Free-will , flattering her self to excuse her own Wickedness , or indirectly to accuse God that he does not give her sufficient Grace to do well . Which is a great Calumny against God , who never bestowed so many Graces upon any Creature as he did on Man , having made him alone a depending Deity , because he would have one kind of Creature with whom he might take his delight u : Therefore he endued him with this Divine Liberty , that his Delight might be compleat on the side of both the Lovers . This is not a small Grace which would be sufficient to enable a Man to do well . For if all Men whatsoever would return to a Dependance upon God ▪ they would certainly recover the same Grace and Liberty that Adam had before his Sin : Because God continues still in the same Will to take his Delight with Men , that he had when he created them ▪ Because he never x changes : For he is immutable . And if Man do well , or ill , it is for himself ; but God will never deny his Graces , because he is alwayes good , tho' Man be wicked . I admired this Discourse , That God would grant to any Man whatsoever the same Graces that he gave to Adam in his Creation , provided he resigned his Will to that of God , asking her how this was possible since the Curse of Sin ? She said : Sir , It ought not to be doubted . He is the same God , and we are the same Creatures , come from Adam , and reputed as if we were he . If of our own free choice y we would yeild up the Free-will that God has given us in our power ; he would at the same instant put us again in the state of Innocence , and would govern us till we departed again from a Dependance on him : In which we would still be free : Because God never keeps any Body by force , letting our Free-will still Act as to good or evil , as we will dispose of it . For if God did Act upon us independently from our Will , he would certainly save all Men , and would not permit so much as one to be damned : Because he created a them all for Salvation , and he will never take from any Body the Graces which he gave to Adam . If they abuse them it will be their Unhappiness , and their own Fault , and not that of Grace : For it shall still be b given to the good and to the wicked , even to the last Day of Judgment : God will alwayes be with Men by his Grace . But then the season of Grace shall be past : Therefore will he say to the wicked , c Go ye C●●sed , depart from me . If he had not been with them till then , he could not have thrust them away from him , since they would have been so from the Time they became wicked . God should have no occasion to have thrust them from him this Last Day , if they had been separated from ▪ his Grace during all the time they lived in their Sins . It is said indeed , that the Grace of God is lost by sinning : Not that this Grace is taken from Man on Gods part ; but only that Man , of his Free-will , will not subject himself to God , but will be at his own disposal ▪ And by this Mean ▪ he falls into all sort of Evils ▪ from which he should be delivered , if he would yield up to God this Free-will , repenting that he himself had used it . If you please , Sir , to look into the Lives of the Saints , you will find that many of them walked on the Waters ▪ went over burning Coals , for an Evidence , that God gives to those who resigns ▪ themselves to his Will the same Graces he gave to Adam ▪ when he created him ; and that the Elements render their Duty to Man , when he renders his Duty to God ▪ that the Fire only enlightens and warms him , without blackening or burning him ▪ Because the Malignity that is in those Elements , as in other Things ▪ did never cleave to them , till Man would no longer acknowledge a DEPENDANCE upon God ▪ All the Elements , with the other Creatures subjected to Man , were obliged by Right of Justice , to quit also the Dependance they had upon Man , since he had quitted the Dependance that he had upon his God ▪ and not to submit themselves any longer to Man but by force , since he would not submit but by force ●●to God. Which is a brutish Obedience ▪ Though these new Casuists call the Resignation in some Sufferings which befal Man , Vertue and Merit : In which there can be no more Merit , than the giving Oats to Horses when they have rid well by Prick of Spur : So the Man who has no other Vertue but to resign his Will to that of God when he cannot escape Sufferings : and is forced to fall into some Misfortune ▪ can merit no other thing but the Temporal Repose and Quiet which his Resignation will give him : Because it does not proceed from this that he will depend upon God , but from the necessity he is in to suffer them by force . The Spirits of Men are strangely blinded now ; for they bring so many Means to cleave to God , that they know not which to pitch upon as the best . One sayes , the Churches and Sacraments must be frequented , and another , that the Body must be mortified ; another bids subject the Will to some Man , or enter into a Religious Order ; and a Thousand other such Things : Nevertheless , there ▪ is but one Thing only necessary , which is , to Resign OUR WILL to THAT OF GOD : By which we have fulfilled all : For God having the disposal of our Will , d he will guide it in all that is most perfect and accomplished . I asked her , If God could not lead our Will in things that are good without our delivering up our selves to him , since all belongs to him , and all good comes immediately from him ? She said : It is true , Sir , all good comes from God ; and there can be no other good but he . All the e good that Men can do , must come from him ; but know this , that since the first Graces which he gave Man in creating him , he will give him no other f but as far as Man of his Free-will shall depend upon his God , and no farther . If he will wholly depend upon him , he shall have Graces in abundance ; and if he will onely in part depend upon God , he shall still have Graces in part in proportion to his Dependance . For Example : One will depend upon God as to his Health ; and assuredly he will suffer his Infirmities and Diseases with Patience : Which will be the Grace he has merited by yielding up his Will to God as to his Health : Another will submit to God as to Temporal Goods ; and he shall have the Grace of Poverty of Spirit : Another will submit to God in the Matter of his Honour ; and he shall have the Grace to suffer Contempt willing : And so of the rest . Since God gave the first Graces to Adam , he will not encrease them to him but so far as his Free-will shall be subjected to God , and no farther : Because he has shewn the effect of his Goodness and Almighty Power towards Man in creating him so full of Graces and Prerogatives , taking him out of Nothing , where he could have merited nothing . God having absolute Dominion over this Nothing , bestows on him all the Graces that he pleased , because he found no resistance ; and so he lead his Will to good , having engraven in his Soul a good Inclination , and a reasonable Understanding to know the Dependance he had upon God , from whom he saw he had received Being , and all Things . An Instinct to good , and the Love of his God , were engraven in the Marrow of his Bones , These are the Qualities that God gave Man before he was capable of resisting God : But since he resisted so many Graces , and would retake to himself the Free-will that God had given him , to use it independently from God , he has lost his Graces , and obliged him not to bestow more upon him , but as far as he will yield up his own Will to God , having by this Mean bounded the Grace of God at his Will. Not that Man is capable of regulating or bounding the Graces of God , who is still absolute Soveraign of all Things ; but because it was his absolute Desire to give to Man his Free-will h , which alone renders him capable of being united to God : And if he had received only a Limited Will , he would have had no Divine Quality for God to take his Delight with him : For that Two Things may find Contentment together , there must still be a Proportion or Sympathy between them . A Horse cannot be contented or pleased with a piece of Iron ; nor a Dog with Marble , nor a Swine with a Precious Stone : Because all these Things are disproportioned to the Nature of these Beasts , who cannot Love nor take Pleasure in Objects so unlike their Natures . Even so God cannot take his Delight with any Creature of a bounded Will , he being an infinite God , There must be in Man some infinite Quality by which he may unite himself to God : And if he had not given him this Will eternally Free , Man should have had nothing in him sympathetical with God , who nevertheless would make a Creature with whom he might take i his pleasure : Therefore he gave him this Divine and Reasonable Soul with k an Eternal l Liberty , which shall never be taken from him , do Man what he pleases : Because God never changes his Decrees m ; and if he forced Man to good after he had given him this Liberty , he should constrain that which he would have to be free , and should renverse the Order that he had so wisely Established , and should take from Man the most Precious Thing he had received : For laying aside this Free-will , he would be but like the Beasts . Therefore God will never direct our Will , but when we shall yield it up to him : though he be Almighty . I entreated her to tell me , How our Will shall be eternal ; and if we shall even be free to do evil in Paradise , or good in Hell ? She said : No , Sir , we can never do evil in Paradise : Because there we shall enjoy the continual Presence of God , during which we can never sin , though it were even in this Miserable Life : As long as our Soul abides there in the Presence of God , it can no more sin than if it had no Liberty : And if some Saints have fallen into Sins , this has certainly been when they have strayed from this Presence of God ; and during this wandering , they might sin : Because the Objects of Evil were yet present with them , and they resting on them , might easily fall . But in Paradise our Spirit can no more wander , or be distracted from God ; because he shall be continually and eternally with us , sensibly and visibly , without any interruption ; neither can we be diverted by evil Objects , because all that shall be in Paradise shall be holy ; and all the Blessed shall visibly and sensibly possess God , so that we shall see God in every one of them . All these Things will render us impeccable ; and though we shall still have Free-will , yet it shall never be led to evil in the midst of such Good ; and God to whom we shall entirely yield it up , will straitly o unite it to his own , so that it can no more be led to evil than that of God is , for it shall be united to his in so indissoluble a Bond of Love that it will be impossible to separate it for so much as one Moment , they being no longer but one and the same Thing . Thus shall our Free-will rule in Paradise . Even so in Hell our Will shall never be bounded ; because God having given it free ; it shall eternally persist in its Liberty : But whereas this Will would not submit to God in this Life , but was led to evil of our own Will , and since Death , remains in the same desire of doing evil ; we continue in these desires to all Eternity , without ever having the Will to do good : Because we are farther removed than ever from all sorts of good Objects , but joyned and attended with all sorts evils . The continual Presence of Devils prompts our Wills continually and without intermission to do Evil ; and the Company of so great a number of damned Souls who use their Free-will to do all manner of evil , doth continually draw us to imitate and follow them : So that having never any thought towards good , we can never have the Will to do good , even as the Devils cannot , who have also retained their Free-will , which serves continually to encrease their Evils , their Will being engaged to persist in doing all the evil they can : For this cause they tempt Men so strongly that they may have them in their damnable Company : Not that they hope the number of the Damned will ease their Pains , on the contrary , they well know , that it will encrase them the more ; but because their Free-will is bent to evil ; and this Free-will being eternal , is eternally bent to do evil : For a free Quality , such as Free-will is , will always act in good or evil ; according to the Object towards which it bends . And their Evils are so far from being bounded by Damnation that they encrease eternally ; because of their eternal Will , which cannot be bounded . This Free-will which is bent to evil , has given a Malignity to all the Creatures , which Malignity shall remain also p eternally : Because this Malignant Free-will , being a Divine and Eternal Quality , of necessity makes its Works eternal : So that these miserable Souls shall have upon them all the Malignity of all the Creatures to all Eternity , as being the Work of their Hands . I asked her , If the Devils had also their Free-will , and if God could not bound them ? She said : Yes , Sir , the Devils shall have their Free-will to all Eternity as well as Men : For God q never retracts what he has once given . The Angels were intelligent Beings capable of being united to God , which Capacity could not be given them but by a Divine Quality , which is that Eternal Liberty , without which they could not have Sympathy with God : For Angels as well as Men are but simple Creatures , who can have no proportion with their Creator : Therefore he has given both to the one and the other of these Creatures a Divine Soul and an Eternal Free-will , that by these Divine Qualities , they might have a Capacity of Loving an Eternal God. Now the wretched Inclination of this Free-will resisting the Designs that God had in blessing them so advantagiously with Divine Gifts , would needs use this Liberty to apply it to the doing evil instead of following the good for which this Liberty was given them . Notwithstanding , God will never retake those Divine Qualities that he has once given them : The Divine Soul , and Eternal Liberty , will never end : For all that is Divine is Eternal ; and God cannot bound them , because he cannot be changeable in his Gifts , nor can he take away what he has been pleased to give . If it be Established among Men to lay no longer claim to a Thing given , how much more ought we to hold that God lays no claim to the Free-will of Devils and Men , to whom he voluntarily gave it . This Gift only makes the Souls of Men and also those of Devils to be immortal : For otherwise both the one and the other would have been reduced to nothing as soon as they sinned ; for God being the Source of all good , can never do evil , nor give eternal Pains : But the great Blessings which he gave his Creatures in giving them a Divine Soul and Free-will , have served the Devil for his Eternal Misery , as they will do to wicked Men , who if they will apply this Divine Liberty to do Evil , they shall bring upon themselves all the evil they shall do , which will be eternal , as proceeding from their eternal Will. If Man had had only an Animal Soul , and a Limited Will , their Evils would have ended with themselves , as those of the Beasts do , who do evil or good by their bounded Will , and all their Works , such as they are , do end with their Animal Soul , which is nothing but transient and temporal , If Men had not a Divine Soul and an Eternal Will , they would wholly do the same : For they are not in Qualities different from the Beasts , except by their Divine Qualities , which render them Immortal and Eternal : For since God established them in a Divine Soul and Will , they can never end , being Eternities , as God , except that they had a Beginning , and God was incomprehensibly without Beginning , and to all Eternity . I asked her , If the Souls of the Blessed in Paradise could do as much good as they would ; and in like manner , if the Souls of Devils and of the Damned could do as much evil as they would ? She said : Yes , Sir , For their Wills have no Bounds , neither the one nor the other . Have you never heard say , that in Paradise there are infinite Goods ? That is to say , That those Free-wills which are in Paradise will never cease to do good , even infinitely : For there can be no Barenness with God ; but a production of continual Goods , which shall never have an end : Thus the Blessed shall produce all the Good that their Free-will shall desire . And in like manner the Wills of Devils and Damned ▪ Men shall produce as much Evil as their Free-will shall desire . They shall not be able to do evil according to their Wills to the Men yet Living on the Earth ; much less to the Blessed in Heaven : Because these can resist them by their Free-will , which is enclined to good : The Free-will of the Good having as much power to do well , as the Free-will of the Wicked to do evil . They are both free to do in themselves all the good and evil that they will ; but the Evil cannot take hold of the good Wills of others no more than the good of the Good can profit the Wicked : and the evil of the Wicked cannot hurt the Good ; but in so far as both the one and the other give the Consent of their Free-will : Which indeed may be done during this Life : Because Man is yet in an uncertain State of Salvation or Damnation ; and even to his Last Breath his Will may be led to good and to evil . Therefore it is said , that r the least in Paradise is greater than the most holy among Men ; because of the uncertainty of their Blessedness ; they being still in danger of consenting to the evil Suggestion of the Devil , or the Example of some wicked Man , being here alwayes in peril , for we are still encompassed with our s Enemies , who do all the evil they please by their Free-will : But we may also resist it by ours : For neither Devils nor any wicked Men whosoever can ever have power over our Free-will : For it will still be left free to us , and we may consent to or reject the Temptations of the Devil and wicked Men , they not being able to hurt us without our Consent . We cannot hinder them to tempt us , since they have their Liberty , and they cannot hinder us to resist them , for we in like manner have our Free-will . But the Souls of Devils and the Damned do certainly as much evil as they can , because they have let pass all occasions of doing good , and cannot now have any good Will , for they have destin'd it to evil : But the Souls of the Blessed cannot be molested by the Devils and wicked Men : For their Will is absolutely destinated to good , which destination is an opposition to all sort of Evil. So that the t good of the Blessed cannot touch the evils of the Miserable , nor these on the other hand the goods of the Blessed : For every one has made a choice of good and evil for Eternity ; and cannot repent of it , since they are passed out of this World. For in whatsoevr u State Man shall dye , he shall abide in it : If he dye in the eternal Resolution of good , he shall do good to all Eternity ; and if he dye in the Resolution of doing evil , he shall do evil to all Eternity . And he must look for no other Sentence but what he has made up for himself by his own Free-will . I said to her , That many holy Persons were sometimes abused by Devils and wicked Men , though they had not contributed to Evil by their Free will : And it is ordinarily said , that the Devil has no more Power than God gives him ; nor yet wicked Men. She said : No body in the World has hitherto understood the Works of God ; but every one judges of his Works according to their short Sight : But now that we are arrived at the Fulness of Time , x he will give the Knowledge of his Procedure as to Men. You shall be perswaded of this , if you take good heed to my Discourse , and peruse a little the Holy Fathers who spoke of the Grace of God , and of all his Works . You must confess that the Discourses of a Child are much more clear and intelligible than all the Doctrines of these great Men : Because the Hour is now come that all these Things shall be fully manifested , and nothing shall be any longer hid from Men of the Designs that God has concerning them . You tell me that many Saints have been abused by the Devil and the Wicked , without having contributed to it by their Free-will : Which is true : For God holding the Will of these Saints in his Power , because they had yielded up their Free-will to God , he enclines their Will to good or necessary Sufferings . Not that God gives the Devil , or the Wicked , this Power to abuse his Servants , by his independent Permission , out of his absolute Power ; but he permits y the Devil and the Wicked to tempt the Saints z with their Consent : For they having yielded up their Free-will into Gods Hand , he leads it alwayes to good . And seeing that Temptations and Persecution were good for some of the said Saints , he enclined their Will to desire them , and willingly to suffer them : Though in the sensual part they felt some Repugnance , the Divine Soul and Free-will were a joyful and contented with them , seeing these Evils befel them by the Will of God , to which theirs was united and conformable : And thus they suffered with their Free-will : Not that God permits the Devil to do evil to follow his Malice : For he can never consent b to any evil ; but he permits him for the purging or honouring of his Servants , who desire with all their Heart to be purged or honoured that they may be made so much the more agreeable to God when he permits these Sufferings c as the true Means of their Perfection : For when there is no need of them for their Perfection , the Evils which Devils and wicked Men would do them cannot touch them , as it has often fallen out that Poyson d , or other Mischiefs done to Saints , has done them no hurt , To shew that the Devil and the Wicked are still free on their part to do evil , without any other Permission from God but the Free-will that he had once given them ; but that the Free-will of the good may alwayes resist them , and hinder any from coming near them , except it be expedient for the Glory of God , or their own Perfection : Then , though the Soul abandoned to God should not see the evils that the Wicked would do it , and should not formally oppose it self to them ; God who still e watches for the good of his true Children , will never permit any evil to befal them , but what is expedient for them : Not that he will bound the Will of those Malignant ones that they may not be able to do evil to the good ; but he will move the Wills of the good to withdraw from them , or to shun the Places and Occasions where the evil may befal them , or he will give so lively a Faith , that Poison or other Evils shall not take hold to hurt his Servants , whom he f keeps as the Apple of his Eyes . Thus it is that God carries as to us , doing alwayes good , and never consenting to evil , nor yet limiting the Free-will that he gave to Angels , and Devils , and Men , both good and bad , every one shall enjoy it to all Eternity without hindrance , either in the good or in the wicked . Therefore on all occasions we judge amiss of the Works of God , when we believe that he permits g evil in any whosoever . This proceeds from our ignorance of the Excellency of the free choice and the Dignity of the Free-will that God has given to Men ; imagining that he governs them as Slaves , by force , or by his absolute Authority : Which is not at all so : For if he gave to all Creatures that are subjected to Man , when he created them , an amiable Inclination to acquiesce in and follow alwayes the Will of Man , without constraint , that he might serve him with agreeable Delight ; wherefore should he not incline Man to follow the Will of God freely and without constraint ? The Twentieth and Second Conference , Speaks of the Disputes that are about Free-will and Predestination . I said to her , That this Point of the Free-will of Man was debated : That all acknowledged he was created in full Liberty ; but that since his Sin he could no longer do good without a particular Grace from God. She said : Sir , I believe I have told you many times , that God never changes : Whether Men sin or not , he is not therefore moved . Free-will has remained with Men since his Sin h as well as before it . If he deprived not the Devils nor damned Souls of it , why should he take it from Man since his Sin , especially since he would pardon him , and yet take his Delight with him ? Must he not after his Sin have had the same Divine Soul and Free-will as before i ? For else he could never more have been led to good , nor be united to God if this Divine Quality were taken from him or diminished . What more particular Grace could be given him than to let him enjoy his Free-will after his Sin ? A greater Grace could not be given him than this Divine Liberty , with which he might accomplish his Penitence , and do all other kind of good : For if his Penitence had not been accompanied with this Free-will , it could never have satisfied an offended God. This Divine Quality was needful to satisfie for the Offence done to his Divinity : And without having the Liberty to do good , by what means could he recover the Grace of God ? If God had not left Man to his Liberty to do good , never any Person would have been saved , neither Adam , nor any others : For without this Liberty of doing good Adam could never have repented , nor all Men who have fallen in him . For none who are born since would have been free to do good , or to beg the Grace of God for fulfilling their Penitence , but every one would have been bent to Evil ; since they had no other Liberty but to do evil : Of necessity they must have given themselves to evil , since they would not have had the Liberty to do good . I am an Enemy to all these Disputes ; and would wish that all Men would submit their Judgment to the Works of God. I said to her , That these Disputes were not ended ; but many held that God had decreed one Masse of Elect , and another of Reprobates , and that it will fall out so , do Men what they please . She said : How cruel is it to hear , Sir ! That God should destinate a Masse of Reprobates ! This is as if they would say , that God is wicked from the Creation of Men ; for if he were not he would not have created a Masse of Reprobates to be miserable to all Eternity do what they will. This necessity of being damned reflects upon God. For if he had not created them to Damnation , they could not be miserable to all Eternity : And God could not create them for Damnation but out of pure Malice ; setting aside this , he would rather have left them in nothing , than to create them for Reprobation . Truly , Sir , a greater Blasphemy cannot be uttered against God than this ; for it shocks all his Qualities of Righteousness , Goodness , and Truth , which are his Eternal Qualities q without which he can never do any thing . If he had created one part of Men for Damnation , he should not have done a just thing ; since these Reprobates did not merit Damnation before they had a Being , and could not in Justice be Reprobated without having deserved it . Neither could God exercise his Goodness in determining the Damnation of any : Since this Damnation is the greatest Evil in the World : How should he be good in doing so great evil to Men ? And how should he be true in reprobating those of whom he sayes , that m his delight is to be with them since they are the Children of Men ? He must want Judgment and Reason who believes that God created a Masse of damned . The Superstition of Christians must have invented this blaspheming against God to authorise their Authority , and to shew that God also uses Authority over Men as they will use it over their like : This is against Truth : For God is not partial , nor will he ever use Passion towards any . All these Words and Disputes are so many Names of Blasphemies , of which n the Whore in the Revelation is full : For I do not believe that any other Sect or Nation sayes that Reprobation is determined of God. I asked her , What I ought to believe in this Matter ▪ that I might not blaspheme against God ? She said : Sir , We ought to go to the Original of Man , and see in his Beginning , how he was created . God took not two Masses of Earth to create the one of them for Salvation , and the other for Damnation : But only one Masse of Earth , with which he created one Man only for Salvation o , creating in him all the Men that ever were or shall be : He created them all in general in the State of Innocence and Salvation , and for this end gave abundance of Graces , both Spiritual and Bodily , and that equally to all , without exception of any ; giving to all a Divine Soul and a Free-will , that they might be capable to do all manner of good : And seeing God created all Men in Adam , he could not have created any for Reprobation ; but all for Salvation , none excepted . This being so , as it truly is , no Body could be created for Damnation , as they would very unreasonably make it be believed : For if some must be necessarily Damned or Saved , they should not have Free-will : Which none can deny : For all Men received a Divine Soul and Free-will in Adam , who was the first of the Elect , and after him all his Posterity . For God never will'd p that any should perish , but that they Live. And seeing he wills that they Live , how could he create them for Reprobation ; since there can never be any Contradiction in God ? Never believe , Sir , that any was created for Damnation : But if any damn themselves , it is q contrary to the Designs of God , and because r they will needs use their Free-will to apply it to evil : For if they followed the Will of God , and the good s Impression that he has given them , they could never damn or destroy themselves , even though they had sinned : Because God desires not t the Death of a Sinner , but that he should be Converted and Live. By which we see that God does not Reprobate the Sinner more than the Just ; but desires that all should be Saved , and none Reprobated , as they Maintain . But Men now u being full of Vices and Passions of Love and Hatred , without any thing of Righteousness , Goodness , and Truth , they would fain give Authority to their Malice by making a God x to go before them in the Matter of their Passions . And as they in taking Dominon over Men , do according to their Inclinations disgrace or favour them ; they would make God as partial , as they know they are themselves , saying , that he damns some and saves others according to his Pleasure . Which will never be . For God is no more subject to Passions than to change . We ought alwayes to come to the Truth , and retake the Original and the Essence of Things , without amusing our selves with the Discourses of Men , who say and do according to their Advantages ; and if they are not enclined to use their Free-will aright , they would fain lay the blame on God , saying , They have not his Grace , or , They are not of the Number of those who are predestinated to his Salvation : Which makes a great many perish through Sloth , or Negligence , saying , If they are Elected they shall certainly be saved ; and if they are Reprobated , they shall certainly be damned , do what they will. This is contrary to the Truth . For God did not create ▪ Man a kind of limited Creature . And though it seems sometimes as if God determined good or evil Fortunes , yet nevertheless it is not true . For he will not determine against the Free-will of Man ▪ who shall still be capable of using it well or ill . But because our Understanding is bounded , it can comprehend only the Accidents it sees , without discovering their Sources or Originals . For Example : We see a Man become poor though he Labour , and is no Prodigal . We say immediately ; it is God that afflicts him by evil Fortune ; while it is for want of Foresight or Management in his Affairs . I said to her , That it was not believed that God created Man for Damnation ; but that God Reprobated Man after his Sin , which had undone them all . She said : Sir , You will find this absurd : For if all Men were created in Adam , they are all y also fallen in Adam , and consequently there could not be a Masse of Predestinated after Sin : Because all in general were Reprobated and Damned by the same Sin of Adam : He having sinned with his Free-will , there was no longer any thing sound in it : For if he had not given a full Consent of his Will to Sin , none would have been Damned , because of the Imperfection of his full Consent ; as we do not commit a Mortal Sin when our Will does not give full Consent to Evil ; and no Body doubts but Adam gave the full consent of his Will in disobeying God ; and consequently he is damned , and all Men with him , none excepted : For he could not have a divided Will , nor one part sound , and another damn'd : Because there was but one Man only ; and he had but one Will , in which was included the Will of all Men that should ever arise from him . So that God could not pitch in him upon one Masse of Reprobates , and one of Saved : Because there was no longer Salvation in him after his Sin , nor in all other Men his Posterity . All were reduced into this damned Masse , without any exception : And as none could be damned before Sin , so none could be saved after it : Because in Adam all Men in general were contained , who have still shared in his Happiness and Miseries , his Favours and Disgraces , his Pleasures and his Penitence : All Men being inseparably united to the will of Adam , the Father of all living . I asked her , How it could be that some Men are damned and some saved , since there was so strait an union between the Will of Adam and that of other Men ? She said : This comes to pass , Sir , when every Man comes to the use of Reason . He goes out of the Power and Will of Adam , and is put into his own full Liberty , as Adam was at his Creation , with this difference only , that Men have in them the Malignity of Sin : Which Adam had not when he was created ; but only an Inclination to good : As to the rest , all Men in general , are put , ( when they are capable of Reason ) into the same Estate wherein Adam was created , with the same Divine Soul , wholly free and reasonable , capable of being led to good or evil , as Adam was . But that some are saved or damned , is not by any Necessity or Predestination ; but only by every ones Free-will , who are led to good or to evil according to a the Choice they make of the one or the other : Because on Gods part , Man is left free and entire , as he was before Sin : For God never changes his Works . He has not for sin changed any thing in the Earth , nor in the Heavens , nor in the Elements , nor in the Beasts , nor in the other Creatures , but has continued them all such as he created them , without any change , but Sin has brought Malignity upon each of them , whereas before the said Sin all Things were good , b without any evil . Even so God has changed nothing in Man since his Sin. He remainsentire in all his Qualities , both Bodily and Spiritual , except that by Sin he has contracted a Malignity c , and an Inclination to evil : Which before he had not , but a bent and inclination to all sort of good Behold this is the only change that Sin made in Man , without his being necessitated to evil , far less predestinated to Damnation : Since all Men received in Adam the Pardon of this Disobedience , having also received in him the Penitence , which was accepted for all Men in Adam so long as a Man is unable to use his own Reason : For then he is set at Liberty from the Power of Adam and that of his own Parents , in whose Will he remain'd till then : And coming out of this , he is free to choose good and evil , and neither God nor Men can constrain him to Salvation or Damnation : And that any is saved or damned , can proceed from nothing but the free choice that every one makes of following good or evil , and not at all from Predestination , as they very unjustly do imagine : For God will never deprive Man of his Graces how wicked soever he be , so long as he shall Live in this World. He will never take back the Graces which he gave him in Adam . They shall be still communicated to him , if he will make a good use of them . The Pardon which he granted to Adam , he granted to all Men , and no Body can believe without Sin that God should Reprobate him for the Sin of Adam : For by his Grace he forgave all d when he forgave Adam his Sin. He cannot retract the Remission which he then gave to all Men , to Reprobate them upon the same account of Adams Sin : For God never repents him of what by his Mercy he has once done , unless Man of his Free-will come to offend God by other new Sins : Which he is free to do . All Men were created in the State of Innocence in Adam ; and all Men sinn'd in Adam , and also received the Pardon of this Sin in Adam : So that all they who dye in Adam are certainly saved by the Mercy of God upon the Pardon that he gave to Adam : But if his Children being come to the use of Reason do of their own Free-will turn to evil , they then fall again into Gods displeasure , and begetting Children in the same displeasure , they are in the same Condemnation with their Fathers , as being united with them till they come to the use of their own Reason : For then they begin to have a Being by themselves , whereas before they were reckoned to be one and the same thing with their Parents , because of the Sympathy there is in the Union of the Father with the Child , whose Will he holds in his Power , as Adam held the Will of all Men till they attain the use of their own Reason , so that till then they may be predestinated to Salvation or Damnation by the good or ill Will of their Parents , and not by the Decree of God , who cannot and will not destroy any Body , having certainly created and forgiven all the World , that all might be saved , and none Reprobated : For if he had precisely decreed some for Damnation , he should not have had so much Righteousness in himself as what he demands of Men : For he sayes to them , e Love your Enemies , and do good to them that persecute you . This Counsel would have had no Authority if he himself had Reprobated those who are become his Enemies . This absolute Reprobation would not be good , but the greatest evil that ever could be imagined : How could he command Men to do good to their Enemies , when he himself would do so great and eternal an Evil for the Fault they had committed against him , and that while they were yet in a state of Penitence , as they are during this Life , where Reprobation shall never have place , since till the very last Instant they may find Mercy and Pardon ? This Reprobation must only operate after Death , and not during this Life : Because this is f the Time of Penitence , in which they who shall be certainly Reprobated can have no part ; and it would be a very rigorous and unjust Thing , that God should oblige those to Penitence whom he absolutely resolves to damn . I believe , Sir , they confound the Times when they speak of Predestination , and take the present for the Time to come : For at the Judgment , God will then take Two Masses , the One of Elect , and the Other of Reprobates , who do what they will shall assuredly be damned : Because the Time of Penitence will then be past : But during this Life there can be no predestinated Reprobates . I told her , That well-meaning Persons did believe there was in this Life Predestination ; and that God had here Vessels of Election and Reprobation , and both necessarily so . She said : This is , Sir , because these Persons , though well-meaning , do not discover the Goodness , and the Righteousness of God ; and they judge only according to the Appearance of Things , and not according to the Reality : For God can never Reprobate any after that he has created all for Salvation ; and he cannot damn them for Adam's Sin after he has pardoned it , and Man has undertaken the Penitence that God enjoyned him on that occasion . If there were any Reprobated for this Sin of Adam , in strict Justice Adam ought to be first of all Reprobated , since he first committed the Sin. 'T is sad to see and hear how Men g mistake the Qualities of God , making him pass as unjust and evil , like themselves . I am sorry , Sir , that I must be so prolix in this Matter , but the Thing requires it : Because it is a most important Point that regards the Glory of God and the Salvation of Men ; and therefore I cannot speak too much of it . Be not you more weary to hear than I am to speak of it . I have still had strange Contradictions in my Spirit when I heard Persons of Sincerity aiming to maintain the Truth , and yet notwithstanding very far from knowing it , and taking the Sentiments of Men for infallible Truths , though very often they persist in their Ignorance which is so great and so prejudicial to the Salvation of many : For he who believes he is predestinated to Salvation will not be at the pains to procure it ; and though he fall into Sins , he will not repent of them , believing that he cannot be damned , and that he shall one Day Repent , though it were but the Last of his Life . Consider a little , Sir , what sloth this occasions in those well-meaning Persons , and in what hazard they put their Salvation ! For it is a Delusion to believe , that we shall be Saved by God's Predestination , Live as we please ; for God will never Save any since Adam's Sin , but those who of their Free-will shall resign themselves to the Will of God. Though his Goodness Sav'd all Men in creating them , without any Co-operation of theirs , yet he will Save none without it , after they have their Free-wils to make choice of good or evil . God could indeed Save them before they made Resistance , and while he was absolute Lord of all Things : But since he gave them this Free-will to govern themselves and so many other Things , he cannot Save them without themselves . Therefore no Body should flatter himself to believe that he shall be Saved if he be predestinated ; seeing this Predestination can have no more place since the Sin of Adam . Every one must h exercise himself to work out his Salvation : Because no Body shall obtain it but he who of his own Free-will shall yield up i into God's Hands the Free Liberty that he gave him : These are the Elect : Because they being yielded up unto God , none can pluck l them out of his Hands , unless the Person himself should yet m withdraw from God : Which is almost impossible : Because God still directing him , his Will can no more be led to evil , than that of God is , unto which it is joyned and united . The Goodness of God replenishes it with so many Graces ▪ n that it is impossible not to follow them . How could the same Goodness ordain , that any should be Reprobated , since nothing that is evil can proceed from it ? Must not the Reprobation of Men of necessity come from their evil Will ? Since it is impossible for God to do evil , it is consequently impossible for him to Reprobate so much as one Soul. If it be , it is still its own Fault only , and not at all a Predestination to Damnation : Because God damns no p Body , not even at the Last Day of Judgment . For they who shall be then absolute Reprobates , shall condemn q themselves ; when the Justice of God shall appear to them , their Injustice will give Sentence against themselves , and confine them to Hell as the just Merit of their Iniquities , and not at all as the Decree of God. I said to her , It was very probable , that God can damn no Body , since he is all good , and can do no Evil ; that notwithstanding of this , we see according to our short Prospect of Effects as if Men were Predestinated to good and evil : As in the Conversion of St. Paul r , and of s Mary Magdalen ; and on the contrary , in the Reprobation t of Judas , and u of the wicked Thief . She said : Sir , These different Accidents are not considered in their Source ; but only superficially gone over , and judg'd according to Humane Sentiments , which does not penetrate the Righteousness of God : St. Paul was not only a Chosen Vessel on God's part , but also on the part of his own Free will : For after he had the use of Reason , he was alwayes x zealous of the Law of God , and 't is very probable he had resigned his Free-will to God according to his Knowledge , because all that moved him to persecute the Christians was only a desire to maintain his Law , which he believed was more perfect , as being given by God ; and imagining that the Christians aimed to destroy it , he would maintain it , and believe that by doing this he greatly pleased God , who seeing this good Desire z would needs draw him out of his Ignorance in an outward and extraordinary manner : Because it is God's Property to abound in Grace , and to prevent Men of good Will by such Means as whereby they may discover that he favours them . Therefore he appeared visibly to St. Paul , by some Light , and made him blind , asking him , wherefore he persecured him ? Making him understand by these outward Signs the State of his Soul ; by the Light he shews him , that he was in darkness ; by the Blindness of his Eyes , the Blindness of his Mind , which must be directed to some one who might make him see the Truth ; and by the Question , Wherefore he persecuted him ? to shew him how much he was deceived , in Prosecuting the Christians who were the People of God. This he knew not , all these Things fell out not because God had partially chosen St. Paul to be his Apostle : But because he had of his own Free-will chosen to follow Good ▪ and to resign himself to God. But whereas Men see only these outward Things , they believe God acts by Passion as they do , and that he prefers one of his Creatures to another : Which he does not at all : For he loves them all equally , as being all his Children , and nevertheless gives more Grace to those who are most resigned to him : And this with Reason : For a Son who does his Fathers Pleasure , and is dedicated to his Will , is more worthy of Favours than another who resists and despises the Will of the same Father . Magdalen received also the Grace of Conversion though she was a Sinner : But if we consider well her inward Disposition , we shall clearly perceive that she was truly disposed to resign her self to God notwithstanding her Sins : For she no sooner heard the Truth from her Saviours Mouth , but she quitted her Sins a and bewailed them bitterly , detested her Vanities , and followed Jesus Christ through all . How many other Persons heard the same Truth , without resolving to follow him ? A Thousand Persons followed Jesus Christ bodily , and heard the same Words , but produced not the same Effects . This cannot come from God , who has still the same Efficacy ▪ But it proceeds from the Indisposition of Souls who do not receive it effectually . And Men not being able to dive into the Interiour , imagine that this is done by God independently . In this , they are greatly deceived : Which they shall see at the Last Day of Judgment , wherein many shall be Saints who were despised and condemned in this World ; and many others shall be Reprobated , who here were held for Saints : Because Men regard only the outside : But God c tries the Reins , and examines the Conscience , which is known to him alone . Therefore Men ought never to judge nor dispute of the Works of God : Because they are blind and ignorant in his Matters ; and when they say that he Saved and Reprobated some in this World , they calumniate him , and blaspheme against his Qualities of Righteousness and Goodness . That Judas was damned , was by his own Free-will , and not by the Decree of God , who spoke more to him to convert him than ever he did to St. Paul or Magdalen ; and that the wicked Thief is damned , was by his obstinacy in Sin : For if he had acknowledged his Fault , he would have been saved as well as the other . I said to her , That no Body thought it a Blasphemy against God to say , That none can be saved without the particular Grace of God , and that some have it , and some have it not ; and that he gives it to whom he pleases . She said : These Terms of speaking , Sir , make nothing as to the reality of the Thing . It may indeed be said truly , that none can be saved without the particular Grace of God : But to say that God gives it only to whom he pleases , and to understand thereby that he gives it to some and denies it to others with respect of Persons , is Blasphemy : Because he bestows it alwayes according d to his Righteousness , not according to his own Choice : For this is only the way of passionate Men , to favour those for whom they have an Inclination : God gives indeed more Grace to some than to others ; but alwayes e in proportion as each one does more resign himself to his Will : For he sayes ; f Be ye faithful in little things , and I will place you over great things : To shew that he encreases his Grace alwayes according to our Fidelity . That particular Grace which we stand in need of to be saved , was given to us all in the Creation of Adam : For he could not create us to Salvation without enduing with suitable Grace for it ; and the Grace of raising us up again after Sin was also given us in Adam , which we might enjoy yet provided we use the same Means of his Penitence : And if we have sinned after him by our own Will , it shall be forgiven us provided we take up the same Penitence , which consists , g in the Shame and Confusion that Adam had , in the Fear he had of God , not daring to appear before him , and in the Accepting of the Pennance of Labouring the Ground and gaining his Bread with the Sweat of his Face . Many Men now say they have not Grace that they might get rid of their Sins : And if they would examine their Consciences well , they would find it is because they have no Repentance nor Confusion for having committed them ; nor yet the fear of God , nor a desire to do Pennance for them : And that they may not acknowledge so great Faults , they say , they have not the Grace of God that they might amend . This is to blame God for their own Wickedness . For very often they love their Sins , and are only afraid of the Chastisements which these have deserved : So that if God had not a Hell to chastise them , they would never forsake them , so far would they be from desiring to do Penitence for them . And yet notwithstanding of all this they are bold to say , that they have not the sufficient , or effectual Grace of God , according to their conn'd Terms , upon which they build great Disputes , which being well examined , we shall find them to be founded only upon Words ; and that the Truth is alwayes true ; and that God gave Graces to Man in Adam but too sufficient for Salvation , and even generally to all Men h for obtaining the Pardon of their Sins . This being so , why should we attribute the Loss of our Salvation , or the not amending of our Lives , to the want of Gods Grace ? Is it not a particular Grace when every one as to his own particular has received sufficient i to forsake his Sin if he will , and to work out his Salvation ? Whether God gave these Graces at the Beginning , or if he gives them only at present , they are still from the same God , the Giver of all good , as well in one Season as in another . What needs disputing whether these Graces are given now , or if they have continued with us since Adam ? It is enough that we have them , and may encrease them by our Fidelity : For it pleases God alwayes l that we be perfect , and he is more desirous m to encrease his Graces than we are willing to ask them : And if we have them not in abundance , it is certainly because we have not sought them , or done our endeavour to obtain them : For God on his part is alwayes ready n to open so soon as we knock at the Gate of his Mercy , which is abundant to all those who seek it , without engaging into that foolish Perswasion , That God will not give it but to whom he pleases ; since he is not partial , but alwayes does good o to all , even to his Enemies p themselves . I said to her , That there was much Ignorance in these Disputes : That every one maintained his own Opinion as good ; and that the best believed Predestination , because others attribute too much to the Creature . She said : Sir , I believe that no Body has hitherto discovered the Truth as to the Grace of God : For it cannot be true that God has predestinated any to Damnation , for the Reasons I have told you ; nor yet that Man has the Power to save himself when he pleases : Because the Habit of Sin is as another Nature , from whence we cannot deliver our selves . Even as the Souls which are in Hell , though they have their Free-will cannot use it in good , because they have given loose Reins to Evil , they cannot any more have the Will to quit it ; and being tied and united to all sort of evil Objects , they cannot find the means to do well , even though they should have the Will ; Even so in proportion , those who are yet in this Life , who would not resign themselves to God , but have followed their own Wills , are so habituated to evil , that they cannot have the Will to do well , but with great endeavours , and much force and violence to pull themselves out of the occasions of their Evils : With this difference nevertheless , that Sinners may yet in this World obtain Gods Grace , and the Remission of their Sins : Which damned Souls can never do : Because their Sins have brought on the Sentence of their Eternal Reprobation . Men are ignorant of many Things through the Presumption of their Wisdom . If they would become Children , and be converted to God , they would be far more wise . For q God reveals his Secrets to Little ones , and hides them from the Great and the Wise . I wish all the Books about these Disputes were burnt , and that every one would return into the primitive Dependance upon God , which comprehends all Divine Sciences : For he who is resigned to God , is r more Learned than all the Doctours of the World. What can be ascribed to the Creature , since it has s nothing ▪ that it has not received of God ? There was a Time when it was not ; and when it came to be , it 's God who gave it being , and all the Powers of Soul and Body : The Instinct to do well , and the Liberty to love God come also of his Free Gift ; if the Creature has a good Thought , t it comes from him . What can be ascribed to the Creature , since it is come of nothing , and can do no good thing without God ? If he gave it that Inclination to good , or that good Thought when he created it , or if he gives them as yet , is it not still the same Giver , or the same God , who works Salvation in his Creature ? Where is their place for disputing to know whether Man can save himself , since he is nothing u , and has nothing x that he has not received ? And this is an Eternal Truth ; that Salvation and all other good y , comes from God ; and that all Evil and Damnation comes from Man ; and he who is saved z cleaves to the Grace of God ; and he who is damned resists it . What Argument will they bring yet in the Dispute about Grace after so clear and convincing Reasons ? If Man may save himself when he will , it is alwayes by the Grace of God , who created him for Salvation , and imprinted in him this Inclination to good , and this desire to be saved . How can they attribute any thing to the Creature , even though it should be said , that he may save himself when he will ; since this Will was given him by God ? He cannot ascribe it to himself . Whether it was given him in his Creation , or at the Hour that he is Converted , this should not cause so many Disputes , so little profitable either to the one or the other Party : Because he who holds that his Salvation depends upon the Predestination of God does certainly conceive a Sloth to Good , being perswaded that his Salvation is decreed , do what he will ; and on the contrary , he who believes he may save himself when he pleases , would not be at much trouble to advance in Vertue ; since he believes his Salvation depends on his own Will , he will imagine that he shall come still in time to be saved , though it should be at the end of his Llife . And hereby these Disputes instead of bringing any good to Souls , do cause them great Mischiefs of Sloth and Negligence as to Salvation , and Mistakes of God : For the more we will needs know him by Arguments , the more we sink into Darkness . I said to her , That all the Schools then ought to be overturned , since the Disputes which they reckon the most saving make us to mistake ▪ God and to neglect our Salvation . She said : Truly , Sir , this is very desirable , that Men would abandon all their Studies that they might resign themselves to the Will of God : since this is the one thing necessary , upon which our Salvation depends . To what purpose is it to make so many Books , so many Studies , so many Disputes , since all Perfection , the Law , and Salvation , consist in the RESIGNING of our Will to that of God! All other Things are vain or useless : For we are created for no other thing but for ever to take our Delight with God. For what end should we amuse our selves , with so many different Things , and fill our Minds with Studies , Sciences , and Disputes , which are only for this transient Life , and in the mean time give great Hindrances to the RESIGNATION that we ought to make of our Will to that of God ? For as long as Man is busied in Studies , Sciences , and Disputes , he acts alwayes by his own Motion : Because those who are resigned to God , do nothing but receive from him , and while they do not affect any Sciences , a they possess more of them than all they can Learn in the Schools , which are alwayes full of many Defects , because every one is alwayes concern'd in his own Opinion , which can be only Humane , Limited , and Ignorant : And all these so imperfect Things hinder the Light of the Holy Spirit , which only enlightens Souls according as they are b emptied of all Earthly Objects of which Studies and Disputes are the most Lively to fill the Faculties of the Soul. This has occasioned the Holy Doctours to continne in many Errours touching God's Dealings : Because the Pre-occupation of their Studies has hindred the Light of the Holy Spirit , by which they might discover all Things , if the disturbance of their Humane Learning had been removed : For this hindered them from seeing the simple Purity of Divine Things , and the one thing needful for our Salvation , which is , the RESIGNATION of our selves to GOD. I said to her , That at least Divines would be needful , to expound the Scriptures to the People , and to teach them saving Truths : Since we are born in ignorance we cannot know but what is taught us . She said : These Doctours of the Law put to death Jesus Christ ; and those who have followed them , have taught many Errours to the People : So that I believe if many of them had been Heathens , or brought up in unhabited Deserts , without being instructed by any , they would have attained to a greater Knowledge of God , than what they have acquired by the Instruction of all these Doctors , who have often taught the Doctrines of Men , instead of that of God : And if these Persons were not full of these Doctrines , they would certainly be at more Liberty to resign themselves to God : So many Laws and Means which they have taught them , are so many Ropes and Chains which withdraw them from it . For it is certain that one who has been taught nothing , will still have a natural Bent and Inclination to Good : Because all that is Good , is Lovely ; and if he shall apply himself never so little to consider the Works of God , he must of necessity be brought to Love him : For he would see that all that he made , is Good : By seeing the Sun , the Moon , the Stars , and all the Heavens , he must confess that the Authour of all these Things is perfect ; and looking on the Earth , the Trees , the Plants and Elements , he must discover an incomprehensible Divinity , who had the Skill to make all these admirable Things . Which obliges all that are Reasonable to Love him . And when Man considers himself , and sees the Art there is in the Fabrick of his Body , in the Faculties of his Soul , in the Subtilty of his Spirit , he must confess that there is a God the Authour of all this , to whom all Things ought to be ascribed : Because no Creature is able to do any such thing . By all which things c , a Man comes more perfectly to the Knowledge of God , than by Sciences and the Expositions of all the Doctors of the World , who have nothing but Limited Sciences . The Twentieth and Third Conference , Shews , That it is by Faith only that we can be Saved , which coming from God works still Resignation : Even among the Heathens , &c. I said to her , That all this Knowledge of God was nothing but the Faith of a Heathen , that it was not capable to work Salvation , that to be saved we must have a Divine Faith. She said : Sir , You are ignorant yet of a great many Things , For that Faith which you call Heathen is Divine ; because it comes immediately from God , who has imprinted in the Soul of all Men this Divine Light d that leads them to the Knowledge of the true God. This is a Grace infused without the Concurrence of any Men , which is much more perfect then the Faith we give to the Things they propose to be believed by us in the Roman Church , many of which are very absurd , and neither respect the Glory of God , nor our Salvation . They give us for an Article of Faith , That there are Three Persons in God : Though nevertheless no Creature can comprehend what is in God , but by his Operations which we see with our Eyes , as that he is Almighty , that he is All ▪ just , all Good , and True : Because all that we see he operates in us , and in other Creatures , bear these Three Qualities : But to know if there be Three Divine Persons in God , this surpasses our Capacity : Because God is an incomprehensible e Being , and was never discovered by any so as to know what there is in his Divinity . They propose also to us many Things for Articles of Faith , which are not of its true Essence ; seeing no Body can be saved without Faith , and they continually propose to us new Things for Articles of this Faith , which our Forefathers never believed as such : And if we cannot have true Faith now without believing them , it were to be feared that our Forefathers were not Saved , since they did not believe those new Things which are now proposed to us as Articles of Faith. They never believed that the Virgin Mary was conceived without Original Sin ; and now they would make this Belief to pass for an Article of Faith : Though nevertheless , there is no appearance of Truth in it : For the Virgin came out of the Masse of Adam , as all the rest of Men : And she did also undergo the Penitence common to all the Children of Adam , having gained her Bread by Bodily Labour , and suffered the Malignity of all the Elements ; and her Son Jesus himself shiver'd for Cold in the Stable of Bethelem , shewing that he was a real Man descended from Adam , subjecting himself to the same Penitence that our First Father had received and accepted from God in the Remission of his Sin. Why should they now lay it before us as an Article of Faith , that the Virgin was conceived without Sin , since all Humane Creatures which are born of Parents who live under the Dependance of God , having accepted the Penitence that God enjoyn'd Adam , are all born in the Indulgence that God gave to Adam ? Wherefore should there be a particular Article of Faith for the Immaculate Conception of the Virgin ; as also for the Infallibility of the Pope ; seeing all these Things have no respect to the true Faith , which must work out our Salvation ? For if the Virgins Conception was Immaculate , or if the Pope be infallible , this makes nothing for our Salvation , nor as to the Knowledge we ought to have of a God upon whom all Things depend . This Light infused in my Soul , is true Faith ; and the Dependance that I desire to have upon the same God , is the Work of my Faith. What need is there to add yet to this the believing that the Pope is infallible , since I have the same Light of Faith , that tells me , No Man can be infallible ? Since Adam created in Innocence , and endued with all the Grace and Holiness that can be met with in any Man , did fall , and by failing so grosly shew that he was not infallible ; may not a Man who is a Sinner , fail or err ? All these Faiths and Beliefs are not divinely infused by God into our Soul , as that Faith is which makes us know f a God above all Things , All good , All-just , All-mighty , but Incomprehensible . This Faith ▪ Sir , which you call Heathen , is the True Faith , which is able to work Salvation in all those who in consequence of it do through Love resign themselves to the same God. I asked her , If she believed the Heathens would be saved , since they are not baptized ? She said : Yes , Sir , All the Heathens who knew God by his Works , and resigned their Will to him , shall assuredly be saved : For they had operating Faith , True Faith , in believing that there is One Almighty God , who created the Heaven , the Earth , and all Things , and they had the Works of Faith , when they were resign'd to the Will of the same God. Which appeared in all those who despised the Things of this Life for that which is to come . They could not have done this but by a Divine Light , that God infused into their Souls : Because the Brutish Senses cannot despise the Pleasures of this Life : For they know no other ; and Nature cannot betray it self by despising what is good for it , to choose what is evil for it . When we see one who may have Honours , Riches and Pleasures in this Life , and who yet quits them to be dispised , poor and afflicted , we may well believe that he has the Light of Faith infused by God into his Soul : Because neither the Devil , nor Nature would ever induce him to do such Things : For no Body hates his own Flesh ; and the Devil incites alwayes to satisfie Nature . And if we see one whom we call a Heathen , quit the Conversation of Men , and retire into a Solitude , we may well believe that he has the true Light of Faith , which makes Nature break off conversing with its like : For Society is a most Lovely Thing : Man is a Sociable Creature above all the other Animals ; and if the Beasts are sad when they are alone , how much more must Man be so when he Lives according to Nature , unless it be some half-broken spirit , who through Melancholly loves rather to be alone to give the more Liberty to its Black Humours ? This is not to be found in those who despise Conversation the better to wait on God , and to be delivered from the Troubles they have to live among those who know not God , but offend him every Moment . How could I believe , Sir , that these Souls so excelling in Vertue should not be saved , even though they are not Baptized ; since Baptism is only an outward Sign of the INWARD RESIGNATION which they have made of their Will to that of God ? That God , who h tries the Reins , would he not save them , for not having observed this outward Formality , which is done in the sight of Men ? We have not a Political God who has need of the Testimony of Men when he sees the Essence of Faith living in our Inward Parts . I reckon such Heathens to be more SAINTS , than many of those who are Canonized by the Roman Church ; and wish , Sir , that you had attained to their solid Vertues ? that you had a perfect Contempt of this Life , aspiring after another which will deliver us from so many Miseries ; and also an entire Resignation of your Will to that of God , in which alone our Salvation consists , and not in so many sorts of Means which they set before us as necessary Things , or a Blind Faith of Things which often respect neither God , nor our Salvation . For though indeed it be Faith to believe that which i we do not see , nevertheless that is not to say that we must blindly believe all that they would perswade us : For God has given us an Understanding to comprehend what is comprehensible of the Works of our Faith. For Example : We must believe in God Almighty , who created the Heaven and the Earth . We do not so see this God in whom we believe ; but nevertheless , we see evidently that there must be an Almighty God , when we consider the Works that he has done by his Almighty Power ; and therefore our Faith is not blind , since it gives Light to see the Works of him in whom we believe . But diverse of these Things which they propose to us as Articles of Faith , are without any appearance of Truth , as is , the Infallibility of the Pope . I asked her , If one might be saved without believing all the Articles of Faith in particular ? She said : Yes , Sir , we may be saved by the General Belief l that there is one only God the Creatour of all Things , provided that this Belief beget in us the resigning of our Will to God in whom we believe : Because in this all Things are comprehended : since by being m resigned to God , we fulfil all the Articles of Faith , all the Commandments of the Law , and the Evangelical Counsels . And whereas it is said that all Christians are obliged to Learn the chief Points of our Belief , nevertheless this is not that they must Learn this by Rote or by Words : For it is enough to know the substance of them , that we may observe them ; for this observing of them is more than to be able to tell them by Rote ; it is the same as to all the Articles of our Faith in particular . It is of little moment that we have a particular Belief of so many Points , if we do not observe them all in general by the resigning of our Will to that of God. We have no need of doing any other thing to work out our salvation ; for if we had not quitted this Dependance upon God , we should never have had the other Commandments , nor the other Articles of Faith. Our sins alone have occasioned all these Articles , and all these Commandments , and other Means : And sin ceasing ▪ we should have no need of other Laws . So that our sins alone have engendered the Law and the Articles of Faith , which were given us only to reduce our Understanding to a DEPENDANCE upon God. The first thing that God did to bring back Adam to this Dependance from whence he had withdrawn himself while he would needs become wise in himself , he asks him , n Adam where are thou ? Not that God could be ignorant where Adam was , since he knows all things ▪ But it was to recal his Understanding to the Consideration of what he had done in disobeying God , that he might consider the miserable state to which he had brought himself while he would needs depend upon himself . The first Precept that God gave Man , was to make him know the state of his Soul , asking him , Where art thou ? To make him re-enter into himself , and recollect his Senses , that he might see whither he had strayed from a Dependance upon his God , in which if he had continued , there would have been no need of asking , where he was ; since he would have been still in his presence : But since he had withdrawn himself , it was needful that God should call him back again by asking him , where he was . But as soon as Adam acknowledged his fault , and offered himself to God , saying , Here am I , Lord , all confused and trembling , not daring to appear before him , but hiding himself as a Criminal before the face of his Judge , then God gives him the second Precept , saying , That he should Till the Ground , and gain his Bread in the sweat of his Face . This was the Penitence enjoyned to satisfie for his sin , which being through Grace remitted to him , he ought nevertheless to suffer some temporal Punishments ; and this in Justice : For God had not only bestowed on Man a Divine and Reasonable Soul , and a Free-will to love him ; but also many Natural and material Graces : Therefore it was not enough for Man that God had granted him the Remission of his Trespasses against him , in restoring him by a second Grace his Reason and his Free-will ; but he ought also to satisfie for the Natural and material Graces , which things have not essentially the goodness of God to pardon this Injury received from Man. God , who is good , pardons him the Offence he had committed against his Majesty , and even makes him a garment to cover his Nakedness , that he might lessen his Confusion , he takes care also to thrust him out of Paradise , for fear he should come to eat of the Tree of Life , and by this means live alwayes miserable . All these Favours come from the Divine Goodness . But the Elements , the Earth , and the other Creatures , not having in them this goodness , set themselves against Man , and make him suffer , that by Penitence he might pay for the Rebellion he had committed against their Creator . This the Justice of God own'd , by ordaining Adam to undergo the Pains that all these Earthly Creatures should give him : Because they are justly irritated against Man , who was constituted their Lord to whom they ought to be subject and to obey : But since he was a Rebel against his God , they ought in like manner to rebel against him ; and being Creatures uncapable of Mercy , of necessity Man must satisfie them by a corporeal and material Penitence like unto their Nature . This was ordained by God , by 〈◊〉 Justice , from which he never departs , exercising alwayes his goodness in that which respects himself , and his ●…ce as to all his Creatures . Lo this is the reason why 〈…〉 Precepts to Man , only for his sins , and this out of his great Mercy , and had it not been for this , he would have confined Man to Hell for his first Disobedience : But his infinite Goodness has at all times exercised Mercy ; and according as he saw Man stray from him , and quit his DEPENDANCE , he called him back still by Precepts , which were like so many Voices that cried , Adam , where art thou ? For when the Children of Israel gave themselves to Idolatry and other sins , he gave them Ten Commandments , to let them see , that all the Things contained in them are those which withdraw Man from a Dependance upon his God. And afterwards when he would yet stray further from God , by covering Temporal goods , or Bodily pleasures , or by coveting the Honours o which Men render one to another , more than to God , he then was so good as to take a Humane Body that he might teach us palpably that all these things did withdraw us from a Dependance upon God , setting before us all the Evangelical Precepts as means to return into this Dependance , wherein our Salvation consists : For he who lives in this DEPENDANCE , fulsils all the Laws , which cannot save us without this Dependance . For Faith alone operating can save us , but not the Laws , which are given us only to discover our sins . Faith working is that p which makes us know God and resign our selves to him , and it contains in it in practice all the Laws and the Articles of Faith : For he who has resigned his Will to God , knows well where q he is , and will also willingly satisfie r his just Penitence : He takes good heed also not to commit the things which are forbidden by the Ten Commandments , and not to omit the things therein commanded , and he punctually follows the Counsels of the Gospel ; for he who is resigned to God , cannot any longer have affection for Father , Mother , Brother , Sister , Land , House , or any other thing ; since God who holds our Will has no need of Earthly Possessions , but requires only from us the Divine Things which he bestowed on us , which are proportioned to his Divine Nature ; he can be no more satisfied with Temporal things than a Horse can be fed with stones , which are not a food suitable to his Nature . In short , He who has yielded up and resigned his Free-will to that of God , has no need of observing in particular the Articles of Faith : Because he is restored unto the first Essential Ordinance of God ; and while he continues in this , he has need of no other things ; because God would never have demanded more of us , and even at present s demands no more of those who will yield up themselves to him . Is it not sad , Sir , that Men now are so far from this One Thing necessary , and that they are subjected to so many several Laws by their sins ? Were it not better to take this first Liberty that God gave us , and to yield it up into his Hands , than to subject our selves to so many Laws , and so many particular Creeds , which do nothing but fill our Understandings , which ought only to be applied to know one Almighty God , the Creatour of all Things , and to be resigned wholly to him ? For our Understanding is not given us by God for the study of Letters , nor for Trafficking in Business : Because God has nothing to do with all these Things , he having created us for no other end but to take his delight with us , which can never have its compleat Joy but by the resigning of our Will to his ; this is what he requires of all Men. I said to her , That we find it not written that God precisely demanded of Man the Dependance of his Free-will ; which he ought to do , in case it were so necessary for Salvation . She said : How , Sir ! Would you make more reckoning of it if this were written upon Paper , or carved on a Stone , than if it were engraven in our t Heart ? Who is there in the World that has not engraven within himthe necessity there is to depend upon God , since all know they have received their Being and all Things from him ? Is there any of never so little Reason who call in question whether to be saved we ought necessarily to depend upon God ? Because none can give us Salvation but he only , and if we withdraw from him , and subject our Divine Free-will unto our Passions , this is to follow our Animal Part , which has no other Salvation but the affording us a little Beastly Sensuality . Even Natural Reason it self may abundantly shew us the need we have of depending upon God : Because all that we are appertains to him . Can we in good Reason deny a Person what belongs to him in property ? Much less can we deny God the Dependance that we owe him . It is true he gave us our Free-will to use it to good or evil ; but with this condition , that in case we should turn it to evil we should suffer the Pains that our Evils engendered . And who could ever imagine that Man should be such an Enemy to himself as to withdraw from his Dependance upon God , upon whom depends all his Happiness , to subject himself under the Dependance of his own Will ▪ which is so vicious , and capable only of rendring us miserable both in this Life and in the other ? A Man must have lost his Judgment if he do not know the Obligation he has to continue in a Dependance upon God for his Salvation , even though God had not precisely testified or said , That if we would be saved we must be subject to his Will ; since Reason , Justice , and Truth , do dictate to us a Thing so reasonable , and the Brute Beasts themselves u teach us , to submit to their Benefactours , some of which have sometimes acknowledged all the Dayes of their Life some particular Benefits received from Men. Must God declare to them by Writ the Obligation they have to subject their Wills to his ? He abandantly testified that such was his Will when he forbad Adam to eat of the Fruit of one Tree only , permitting him to eat of all the rest . Must he say precisely , that he would have Man to submit his Will to his ? Nature , Reason , and Understanding were capable enough to comprehend that God would still reserve this Dependance upon himself , reserving for an outward Sign the Fruit of one Tree only . All the World knows well enough that God has no need of any Fruit , and that this Prohibition was the secret Commandment that God gave him not to withdraw from his Dependance : Even as he did not bid Adam in express terms , reflect upon himself , and consider the Misery into which he had plunged himself ; but he sayes only , Adam , where art thou ? These few Words were but too sufficient to make Adam understand , that he would do well to examine himself : Just so it was not needful that he should say in express Words , It is my Will that you submit your Will to mine . This ought to be understood sufficiently when he sayes , I forbid thee to eat of this Tree . Man in himself had no other Fruit worthy of God , but the Disposal of his Free-will ; for all his other Things were either Humane , or Material . This Free-will alone was Divine : The use of which ought to be reserved for God alone : Even though he had never declared that he would have it for himself , yet Man was certainly obliged both by Divine and Humane Right voluntarily to offer it to him . The Twentieth and Fourth Conference , Shews , Why Men cannot abandon themselves to a Dependance upon God. I said to her , There was nothing more reasonable , nor more just , or perfect , than for Man to resign his Will to that of God , asking her , why Men had difficulty to do this ? She said : Sir , There is nothing better for Man than to resign his Will to that of God , and we see nothing less practised than this : Because no Body applies his Spirit to consider this Obligation . One diverts himself by his Studies ; another by his Offices ; another by his Trade : Just as if every one had been created only for such Employs . They Rule on Earth as Little Gods , without thinking on this DEPENDANCE ; and when God shall come at the Hour of our Death , he will deride the Men who have lived thus , as he did Adam , when he cloathed him with a garment of Skins , saying to him , y Behold Adam is become a God like us ! Men now may indeed at Death look for the like Reproaches : Because God has placed them in this Valley of Misery to do Penitence ; and they will needs Rule and take their pleasures in it as in a Paradise , forgetting that they ought to depend upon God , and submit their Wills to his : And instead of doing this , they will needs govern themselves , and follow their own Inclinations . These evil Habits make it seem difficult for Men now to abandon their Wills to God , because they have possessed them till this present Time : And seeing all that has Life is in a continual Motion if we live to our Senses , we advance alwayes in Brutishness : And if we live to the Devil , we advance alwayes in Malice ; but if we live to God , we advance alwayes in the Divine Nature . The difficulty that we find to resign our Will to that of God , proceeds certainly from this , that we are habituated not to depend on the Will of God , and that we have debased this Divine Quality , that he has given us , even to the Earth , or to Hell. When we leave it to the power of the Devil to Rule over our Free-will , we then render our Divine Souls , Devils ; and when we let it be Ruled by our Brutish Passions , we then render our Divine Soul , Beastly . What Injury does Man to himself that he will not yield up his Free-will into Gods Hand , who would render it wholly Divine ! This is the One Thing necessary , and we do not apprehend it ! Nevertheless , we cannot be saved by any other Means , since this is the only Way that leads to Salvation , we must of necessity retake it , or we shall all perish . We must be born again , and re-enter into the Original State in which God created us : For he has changed nothing in Man by Sin ; no more than he has done , in the Earth , the Beasts , and Elements , except that all these Things have contracted some Malignity in themselves , which Man must correct by resisting his own Will , in which this Malignity resides : For as long as we shall follow our own Will , we shall still grow worse : Because this Malignity that is in our Will , encreases according as we follow it . By which we may evidently see that he who will not yield up his own Will to God cannot be saved : For this Divine Quality which is in us , being become brutish , produces all sorts of Evils ; even as the Devils since they applied their Divine Qualities to do evil , have an insatiable appetite to Evil. But when this our Will is yielded up into Gods Hand , it is in its : Center , and produces all sort of good : Of necessity therefore we must retake our a Original , and the first essential Commandment that God gave us , which is , a DEPENDANCE upon his Will. It is this that Jesus Christ sayes , b Except you repent , you shall all perish . The trouble that we shall have to resign our Will to God , will purge our Souls ; and by this Violence we shall possess them . I said to her , That none had ever searched so deep into the necessity of this Dependance upon God as she had deduc'd it : Which notwithstanding was so clear and true , that no Body could doubt of it : That Man owed all to God , since he had received all from him . She said : Sir , The cause why they do not penetrate the necessity of this Dependance upon God , is , the Blindness of Men , who being diverted by their Worldly Affairs and Business , do not apply themselves to that which concerns their Eternal Happiness ; contenting themselves with this , to believe blindly what is laid before them , that is , the Reasons and Sentiments of Men ; without searching into the Essence of the Thing , or the Truth of their Original . It is in this that Jesus Christ said , c If the blind lead the blind , both shall fall into the ditch . They teach in the Roman Church a great many Lawes and Commands , Counsels , Rules , Means , Cases of Conscience , and a Thousand sorts of Inventions , to please God , which of themselves are not capable of saving so much as one Soul : While in the mean time all the World build their Salvation upon these Things : But they are deceived , since nothing can obtain it but a DEPENDANCE UPON GOD ; And as near as we come to this Dependance , we come as near to our Salvation ; and as far as we are estranged from it , we are as near our Damnation . We ought not to go by Four Ways when there is but one that is straight . The taking so many different Methods to go to God , are only By-ways , since there is but One only that can unite us to him . That is the DEPENDANCE of our Will upon his , all being comprehended in it ; because this is the Essence of all Good : Since nothing is good d but God , no good can come but from him e alone , who does alwayes well , and never ill . Nevertheless he will not act in us any good but in so far f as our Free-will is resigned to him . He does alwayes good where he meets with no opposition , and he will never do it g where our Will opposes it self : Because it is he who gave this Liberty to the Soul ; and he will never repent of any of the Works that he has done . If we could speak of God as we would do of a Man , we would say , that he is very sorry , when Man withdraws himself from him , and damns himself , but that he cannot hinder it . Not that the Almighty Power of God does not reach all Things , or that his Power is limited ; but it is because it pleased him to give Man this Free-will when he created him , that with it he might love him ; and Man nevertheless turns away from loving Him to love some Creatures that are unworthy of him . This is an occasion for him to repent h , to speak in our Gibberish , But God can never have any kind of Repentance , or any other Passions : Because he is i unchangeable , and never retracts what he k has once done . The first and last Thing that he demands of Man is , that he acknowledge in all things the Dependance that he has upon God ; and that he so love him , as to yield up the Free-will he gave us , into his power . Lo this is all that God requires of Man. All the other Precepts , Counsels and Commands , are only accessory and casual , not at all necessary for him that fulfils this only essential Commandment , which Men now have forgot because of the Traditions of Men , which has so filled their Spirits that no Body penetrates now into the Essence of Vertue , and they know not wherein it consists . Which is very deplorable . I asked her , How it was possible that Man should come to such an Ignorance of God , and of himself , and to such a forgetfulness of his Salvation ? She said : The Reason is , Sir , that whereas Men ought to apply their Reason and Understanding to know the Works of God , they have applyed them to Earthly Things ; and pried into the Works of God to apply them to Evil. For Example : We see some Rod or Chastisement befal us : We immediately say ; that God is angry , and that he afflicts us . These are the Sentiments of the most pious , and they are much better than those who ascribe this to Fortune , or Second Causes , for there is no Solidity in this ; whereas the first has some regard of God , yet nevertheless it is so imperfect , that it is injurious to him , instead of being honourable . For if we speak truly of God , it cannot be said that he is angry , because he is not subject to any Passion , no more to Wrath than other Passions : Neither does he afflict us ; because no Evil or Afflictions can come from him , as being the Source of all Good , from which no Evil can be derived : But these Terms are used even in the Holy Scripture , to make us understand something of God according to our Capacity : And if it were said , that any other thing than God afflicts us , it would induce Men , being so imperfect , to Vengeance , instead of Repentance . It is better therefore to use Terms which do rather excite us to Vertue , as the Scripture way of speaking does wisely ; but we must not infer from this that these Terms are in effect true ; but only to give us some signification , that is less evil , of the things that we ought to understand . And nevertheless , they insist sometimes upon certain Terms , and thereon build Disputes , and Questions , which amuse the World , and turn them away from the knowledge of God , and of themselves , and of Eternal Salvation , as the Debate about the Grace of God , or Predestination has done . They found it upon this , that God in several places of the Sacred Text has said l ; that he has elected one , and reprobated another , or that he forsook his People , or hardened Pharaoh's Heart . These are all Terms accommodated to our Capacity , but it does not follow that they are so really : For God Elected all Men that were or shall be to Salvation m , and none to Reprobation : Because God n does always good to all , without respect of Persons , or regard of Mens Merit or Demerit , for he respects himself only that he may still exercise his Goodness , from which there cannot proceed so much as the Reprobation of one Soul : For where there is nothing but all good , there no evil can be found ; and Reprobation is the greatest Evil in the World , which never can come from God , who is all good . And to believe that God gives his Graces only to whom he pleases , is also to render him partial and passionate , favouring one more than another . Which cannot be found in God , who is always just as well as always good , and never favours any out of Preference ? Though the Scripture uses these Terms , nevertheless the Favours of God are still enlarged according as the Soul resigns its self to his Will , and no farther : Because his Goodness is still accompanied with Righteousness . He still abounds in Graces , and denies them to none : If any do not feel the Operations of them , it is because he uses them according to his own Will , applying them to evil ; as is done in Nature , when they abuse their Beauty , Health , Wealth , or Honours to offend God ; who notwithstanding does not withdraw these Natural Graces because of their Abuse , no more than he does his Spiritual Graces ; which his Goodness still bestows , though we abuse them : For God can never cease to do well . And when 't is said that he forsakes his People , this is also but a way of speaking : Because God never forsakes any thing , since he comprehends in himself all things . He cannot quit or abandon any thing , no more than he can harden the Hearts of any : For this would be to do an ill thing : But these are all Terms used in the Scriptures that Men may not interpret to an evil Sense the Works which they see fall out without their knowledge : For if the Text said that Men have the Grace of God , and also their Salvation at their will ; they so love themselves , that they would not any longer acknowledge God , but would ascribe to themselves the Power of saving themselves ; which would be a greater Evil than to say , that our Salvation depends immediately upon the Grace of God : Because this is true , but not in the way that Men take it , when they say , that they cannot be saved without the Grace of God , as if God had not given his Graces to all Men from their Creation , which , whatever a Man do , will never be taken back or retracted . If he hardens his Heart to evil , this is when he will irreconcilably withdraw his Free-will from a Dependance upon God : Then the Justice of God cuts short this Injustice . So that it may be indirectly said , that God hardens Hearts , even as we would say that the Fire has burnt the Wood that was put into it , this would be a true thing : For the Fire consumes all that is capable of that Element ; but if nothing be put into it for its Aliment , it would consume its self , instead of consuming any other thing . Even so is it as to the Justice of God , o which devours all that is opposed to it : Unjust Hearts are hardned by the Justice of God , which like a Fire devours all that is thrown into it . When a wicked Man has determined to run to evil , he falls into God's Justice , and his Heart is hardned ; because he has cast himself into the devouring Fire of this Justice . The Twentieth and Fifth Conference , Shews , That all the Wisdom of Men is nothing but Ignorance in respect of the Divine Light ; and that God will destroy this Humane Wisdom to give place to that of his Holy Spirit . I said to her , That she overturned all the Wisdom of the Learned , and that there was no more place for Study . She said : I told you long ago , Sir , that the Time is come wherein God will abolish the Wisdom of the Wise p . 'T is not only the worldly Wise , or Humane Wisdom that he speaks of ; for that will perish of its self ; but it is of the Wisdom of those who believe they are wise in the Works of God , or in Theologie . This Wisdom will be destroyed through the Goodness and Mercy of God : Because many of these are Men of good Inclinations , but they perish through Ignorance : For they maintain the Sentiments of Men which have been given them for infallible Truths : And you may easily perceive , Sir , that they are not such , nor founded upon the Wisdom of God , which is alwayes the same . If you consider those who have spoken of the Grace and Works of God , you will find them different in Sentiments , though divers of them were Saints . This may be an Evidence to you that their Wisdom was not Divine , and that their Learning has darkned the Light of Truth , which can never change nor contradict it self in any thing : And because this Learning is a Hindrance to the Holy Spirit who comes now to illuminate the Souls of Men of good Will , of necessity this Learning must be destroyed in them . This the Goodness of God will do q perfecting Praise by the Mouth of Sucklings and Infants . The Wisdom of God is our Mother , from which we ought to draw all our Substance , which Wise Men cannot do before their Wisdom be destroyed . This the Goodness of God will do in our Time , destroying the Wisdom of the Wise , and abolishing the Prudence of the Prudent , and they will be asked very shortly , r where is the Wise , the Scribe , and the Disputer of this World ? For they shall not be found any longer , since God will abolish all their Prudence and Wisdom by the Mouth of Infants . I wish , Sir , you were the first , and that I might say to you with the Spouse s Who will give me my Brother sucking the Breasts of my Mother , that I might find him without , and might kisse him ! The Wisdom of God is the Common Mother of all those who are resigned to him . Suck its Breasts boldly , they will fill you with Delights . And as soon as I shall find you void of all your Sciences , I will salute you in the Unity of Divine Wisdom . Quit , Sir , all other Wisdom , and depart from your own Wisdom and Prudence . It is an Instance of God's Goodness that he comes to deprive you of them . Do not believe , as the Wise of the World do , that your Happiness consists in your Wisdom . Since it must be destroyed before you receive the Wisdom of the Holy Spirit , and you confess to me that I overthrow the Wisdom of the Wise , and judge that it is not fit to Study any longer , walk while this Light lasts t , fearing lest you be surprized with Darkness , which is now spread through all the World. Get out of it , for all is corrupted there . Keep your self solitary ; for the World at present is a Temporal Hell , wherein nothing is to be seen but Objects which incite to evil . God is not any longer known nor loved there : Nothing is to be heard there but Blasphemies : The most Holy will say that they have not the Grace to do well , and that God has predestinated whom he pleased ; that all these Decrees will come to pass do what they will ; with many other Calumnies which they utter against God : And as his Name is blasphemed in the Eternal Hell ; so is it in this World which is a Temporal Hell , where St. John has well said in his Revelation , u That the Whore was full of Names of Blasphemies . And if the best do thus blaspheme the Name of God , how much more must the Wicked do so , who deny him by Word or Deed , by denying him their own Wills , saying , they are their own Masters , and that they may dispose of all that belongs to them , or sometimes , what belongs to others , when it is entrusted to them ? So that he who would take Sanctuary from the Perils of his Salvation , must retire from the World , where Salvation is no longer to be had : For all have forsaken God , and no Body knows him any longer : Every one having made an Idol of his own Imagination ; or to say better , Every one makes a God after his own fashion : One sayes , that he damns ; another , that he forsakes ; another , that he permits evil ; and that he rejects many ; though God can never reject any , seeing he is greater than all Things , and comprehends all in himself , and can never do evil ; and never ceases to do good . All the Qualities of God are unknown to Men : For none possesses true Wisdom ; because none will resign their Will to his . Every one follows his own . I said to her , That I was altogether convinced ; and that I perceived very clearly that all the Wise were greatly ignorant of the Wisdom of God ; that all Studies and Disputes were founded only upon Terms and Words , or upon the Sentiments of Men. She said : I bless God , Sir , that he gives you these Lights . Do not look back any longer : For Men are deceived , and do deceive one another . They have long agoe quitted the Light of Truth ; and the more they thought to find it , by Humane Reasons or Arguments , the farther they have been removed from it : Because the same Wisdom is needful x for understanding the Holy Scriptures that did at first dictate them ; and the Men who are wise in this World are very seldome humble y , and God z resists the Proud , and gives his Wisdom a to the Humble and the Little Ones . Therefore the Wise continue ignorant of the Wisdom of God , and are only Wise in themselves , and such Wisdom is b Foolishness before God ; for it is of no use for the knowledge of Eternal Things ; and the World pass will away with all its Sciences ; so that all the Wisdom of Men is nothing but Vanity c , upon which we ought never to build our Salvation , since it is written , d Wo to the Man that puts his confidence in Man ! Which nevertheless all Men almost do now : For it seems , for a Man to be sure of his Salvation it is enough to follow the Sentiment of some Author , or some Saint ; though all Men may err and fail , even though they were canonized for Saints : This is not a solid Bottom whereupon to found our Belielf and Salvation ; because there is but one only Truth , which is God ; and he who is not united to this Truth , is in Errour and Lies ; and still walking in Darkness , he knows not whither he goes . Learning has led Men into great Presumption and Pride , which estranges them from God : So that they shall never know the Truth but by becoming Children , re-entering into the Womb of their Mother , which is the Original and the State of their Creation . They must re-take their first Aims if they would discover the Secrets of God's Grace , the Power of Free-will , the Qualities of God , the Love that he bears to Men , and the way how he Rules and governs them . Nothing of all this has been known hitherto . I said to her , That we had been for a long time in Errour ; that it was a wonder God had permitted such Ignorance in his Church . She said : Sir , God never permits e Evil on his part ; but he will not hinder Man to use his Free-will f to do evil , or good , according to his desire . If Ignorance entred into the Church , it is not he that brought it in ; because he rear'd it up in Light and Divine Wisdom , which if it had followed , it could never have fallen into Errour : Because the Wisdom of God is all beautiful , and without Spot ; but Men who ought to receive and follow it , have withdrawn themselves from it , and embraced the Spirit of Errour , which has still encreast to a greater Darkness , to such a degree , as that no Body knows now where he walks ; and they take False for Real , and Lying for Truth , and which is worse , g they love their Darkness and Errours rather than Light : Though it be so agreeable , yet nevertheless it is despised by Men now , who do so cleave to their own Wisdom , that they despise the Truth that is presented to them , esteeming more their acquired Sciences than the Wisdom of the Holy Spirit , which is the only Mother that can nourish our Divine Souls , which is at present despised by the Learned of this Age. Yea , not only despised , but even shock'd and persecuted : For it is ordinary for the Wicked to persecute those who do not follow their Iniquities ; and for Fools to despise what they understand not , or what they cannot comprehend . The Wise of this World will never comprehend the Wisdom of God h till they believe themselves to be ignorant , as they truly are ; and till they shall become Children ; not that they must become Fools , nor yet weak in Judgment , as a Little Child is ; but till they shall submit their Wills to God i as a Little Child submits himself to his Nurse , who takes him up , and lays him down , and gives him his Nourishment according as she judges it to be needful , without the Child's opposing himself thereto : And though he cry sometimes when his Nurse handles him , yet nevertheless she ceases not to do those necessary Things about him . Even so would God do with our Will if it were resigned to him . But when we will needs rule it our selves , he lets us erre and be ignorant of what we are obliged to know : Because he l resists the Proud. The Twentieth and Sixth Conference , Declares the necessity there is of becoming Children , that we may enter into the Kingdom of Heaven , renouncing all worldly Wisdom , and all Humane Abuses . I asked her , How it was possible for a Man to quit all the Sciences acquired after the manner of Men , that he may become a Child , when he is come to Age ? She said : Sir , If you do it not , you shall not enter into the Kingdom of Heaven . Jesus Christ m tells this : And he cannot lye : But he presses this necessity of becoming a Child by threatning that otherwise we shall not enter into the Kingdom of Heaven ; which would be the greatest evil that could befal a Man. It were better never to be born than not to be saved : And since we cannot be saved without becoming Children , we ought to become so at what Price soever . Would you , Sir , esteem more the Honour of the World , or your acquired Sciences , than the Kingdom of Heaven ? This would be very lamentable ; since all the Things of this World pass away like a Bird that cleaves the Air , and leaves no Mark of its Way : So when we shall have past through this World , nothing shall remain to us of our Sciences and Learning , nor yet of our Honour and Reputation : All ends with us ; and if some retain still an esteem of our Wisdom , after Death we are insensible of it . If we pleased our selves while we lived here , the suffering for these Complacencies wait for us in the other World : And our having been wise here is so sar from making us happy , that 't is a great unhappiness to have lost the Kingdom of Heaven by this Wisdom . Lay aside , Sir , all these Humane Considerations , and become a Child , though you be aged . You have need to make the more haste ; for fear lest Time and Life fail you . Never advise n with Flesh and Blood ; for they deceive and corrupt us . Let us only consult with our Divine Soul , which is reasonable , and it will tell you , that there is nothing better or more reasonable than to resign our Free-will to God , who gave us it ; and to submit it to his government as a Little Child : That on this our Eternal Happiness depends ; and that nothing else can save us ; because without this Dependance there is no Salvation . I said to her , That I perceived this Truth most clearly , that there was no Salvation without a Dependance upon God : asking , how I might now become ignorant of the Sciences which I had heretofore acquired , since I could not make my self not to have them ? She said : Sir , Nothing can hurt you , if all be subjected to God. You cannot be ignorant of what you know by means of your Studies : But you can submit all these Sciences to God , and look upon them as Ignorances , as in effect they are . Do not apply your Mind any longer to the Study of Sciences ; and believe that they are all vain in respect of the Wisdom of God. You shall know that you are resigned to his Will p when you seek no longer for any thing upon Earth , neither Learning , nor Wisdom , nor a desire to know any other thing but what may render you well pleasing to God. For he who is resigned to him without guile , is not moved with any thing but what concerns his Glory : No other thing touches him . Whether he be learned or ignorant , is all one to him . He makes use of Learning in what respects God's Glory , and not at all to rule on the Earth : knowing well that he who is resigned to God without Learning is as great as he who is so with much Learning . And even as one may be poor in Spirit , though he possesses Riches ; so he may have much Learning , and yet for all this be simple in Spirit . When he submits all his Learning to God , he makes use of it as seems good to him : But as long as we think to profit by it , we are not yet become Children to enter into the Kingdom of Heaven . And since God makes appear to you , Sir , that there is no Salvation without this Dependance , let about it quickly , without considering whether you have Sciences or any other thing : Because God can make all work together for good . A Man must not regard himself ; but the Will of God , who desires , that all Men , of what condition soever , keep themselves in a Dependance upon him , yielding up their Free-wills under his Power , without desiring to use them themselves . I said to her , That absolutely and irrevocably I resigned my self to God to be a true Child ; but that I found yet some difficulty to forsake the Church . She said : Soft , soft , Sir , You must never renounce the Holy Church . Rather die than do so : You must only renounce the Abomination which is crept into the Roman Church now . Do you not see that she has falsified her Faith to her Lawful Husband Jesus Christ , and that she has not continued faithful to Him. I would be well pleased if you could shew me so much as one Point that she observes of the Doctrine of Jesus Christ , or so much as one thing that she practises which is not directly contrary to the Life and Doctrine of her Lawful Husband , who came down from Heaven to Earth to teach her them , both by Word and Deed : All which Things are despised by her who ought to be his Spouse . I have often spoke to you of her Excesses and her Adulteries . Would you yet hold her for the Holy Church since the Devil q has plac'd his Throne in her ? What Weakness of Spirit is it , to feel a Repugnance to renounce a Thing so wicked , under frivolous Perswasions that she is Holy ? When God gave us Understanding and Reason , this was for no other end , but to make us discern good from evil , that we might not perish blindfold : And now you would change the Designs of God by stifling your Reason and Understanding that you may follow evil blindly : And when you see it so plainly evil you form some foolish Imagination that nevertheless it is good ! This must needs come from a pure Infatuation of Spirit : For even Natural Reason discovers to us manifestly enough that the Roman Church now is not the Spouse of Jesus Christ ; because she does not follow her Husband in any thing ; and two so distant Things cannot make an Alliance . How can you have a Repugnance to quit her who has abandoned her God ? If the Beasts and insensible Creatures , and all the Elements , did rise up against Man when he quitted his Dependance upon his God ; How should not Man , who is so reasonable , rise up against that Church , who has quitted the Dependance upon her God because she will not depend any longer but upon her self . One should rather have a Repugnancy to remain under her , than to quit her : Or else we have less Resentment of the Offence that is done our Creatour than the Elements and the Beasts , or inanimate Things , who have still resented the Wrong that was done their Creatour , even at the Death of Jesus Christ , r the Rocks rent , and the Sun was darkened . Have you less affection , Sir , for your God , than these Stones , that you do not resent the continual Injuries which the Church does to God ? It a beautiful Angel became a Devil for having desired in his Heart to be equal to God , what shall she become who prefers her self to the same God without desiring to give deference to him in any thing ? I do even bewail , Sir , your Blindness in this Point ; and I cannot believe that your Repugnancy proceeds from your Reasoning ; but from some Habitual Concern that you have for the Church : For if you applied your Understanding to consider the Original of this Repugnancy , you would see clearly that it proceeds from the pious affection that you have for the Church ; but that you do not take her where she is : For we amuse our selves in this , as in other Things , with Terms and Expressions of Men : And when we hear them call the Roman Church , the Holy Church , this Word begets in us an affection for her , without discovering , if it be she of whom they speak . When they would beguile a Child , and make him afraid of his Father , they put his Cloak and Hat upon a Stick in some obscure Place ; which the Infant perceiving , believes it is truly he ; and fears and respects him . But if he draw nearer , and take by the Cloak , he perceives easily that he is beguiled , and that what he took for his Father , was but a Piece of Wood. Truly , Sir , in the Darkness in which we live at present , they make us see just the like , by covering Rome with the Cloak of the Holy Church , and muffling her with the Head of Jesus Christ ; we Fear and Reverence her , as if she were our True Mother the Holy Church , Authorised by Jesus Christ , and his Lawful Bride : But when we approach nearer , and lift up this Cloak , we shall see clearly , that 't is nothing but Wood , instead of Holiness , which can be of no use to us , except to warm us in the Winter Season . Truly , Sir , we ought not to be so much Children in what regards our Eternal Salvation . We ought not to walk blindly in so important an Affair . If Men apply their Minds wholly to make a Stocking , or a Shoe , why should not we apply them more to save our Souls ? It is good to have s the Simplicity of the Dove with respect to God : For he who is resigned to him , ought to do nothing but let himself be guided by him as a Little Child : But we must have the Prudence of the Serpent , to take heed of Men , who may deceive , or be deceived : And when they say , Lo the Holy Church , we must remark narrowly , if she be truly so , or if it be a Fagot covered with her Garment . It is for this only that God gave us Understanding , that we might still discern true Good from what is false , precisely in the matter of our Salvation : Because all other Things are vain and perishing , unworthy of a serious Application of Spirit ; since it ought to apply it self only to Eternal Things , for which we were created : And our Misery arises from this that we make more serious Enquiries to discover the Turnings and Windings of the Affairs of the World than those of our Salvation . In which the Scripture has reason to say , that u the Children of this World are wiser than the Children of the Kingdom : Because before we engage in any Place , Office or Traffick , we still search narrowly if it is profitable and advantagious for us : And we would take heed not to trust to Mens Words , or to believe blindly that a Thing is good without having first made the Experiment of it . If we have so much Foresight in what respects the Earth , how much more ought we to have it for that which respects Heaven ? We trust our Salvation blindly to what they tell us that the Roman Church is our Mother the Holy Church ; and we do not dive into this Affair which concerns us so much , to know , if really she has the Quality of our true Mother , and if she be allied with our true Father , who is unchangeable in all his Qualities , to whom this Spouse ought to be alwayes conformable . We must see if what they call our Mother , has the Spirit and the Works of our Father ; and if we find no Likeness in her , we must renounce her , and hold her as a Deceiver and a Liar , unworthy of our Affection . The Twentieth and Seventh Conference , Shews , The true Marks whereby to discover where the True Church is , and that it concerns every one to examine it . I asked her , How I might discover where my true Mother , the true Church is ? What Marks there are whereby to know her , that I may not be deceived ? She said : Sir , You shall discover her by this , that she will follow the Footsteps of Jesus Christ , and be wholly conformable to his Doctrine . There is but one x Church only , as there is but one onely God ; and there is so strait a Bond and Alliance between God and the Church , that they are but one and the same Thing , as it is said , that in Marriage y Two are but one Flesh ; so in the Alliance of God with the Church , two are but one Spirit z . God is the Bridegroom , and the Soul is the Bride : As it is said concerning Adam ; a Let us make a Companion meet for him , for it is not good that Man should be alone . This is the Figure of what he had said before , b Let us make Man after our own Likeness , because it was found meet that God should delight himself with something that was like to him . For this cause he created the Divine and Eternal Soul , and plac'd it in the Body and Understanding ▪ of Man , that it might multiply and communicate it self : For it is the Property of Good to be communicative . This Divine Soul being form'd in Time , must live for ever , else it should not have been Divine , nor capable of being united and ally'd to God , who created it for these ends . And as Adam and Eve ought to have been united in Heart , Body and Will ; so the Soul ought to be united in Love , Understanding , and Will with God : Not that Natural Love , nor that Humane Understanding , no more than our bounded Will : Because all this has no Sympathy with God , and they are but the Case wherein God has shut up this Divine Soul , which is Free and Eternal , as God. This Divine Reason and Free-will , make the Church by the Alliance that God makes with it , which is much more strait than the Alliance that this Divine Soul makes with the Animal Soul of Man , which do so nearly approach one another , that no Humane Spirit is able to distinguish them , no more than any can distinguish the Free and Rational VVill from God himself : Because he has so straitly united them , that c the Soul is God , and God is the Soul ; as the VVill of Eve was that of Adam , so the VVill of the Soul is that of God. By which you may still discover , Sir , where the Spouse of God , or the True Church is : Because where she is to be found , she carries still along with her the same Qualities of her VVell beloved ; and when you do not find them in those ▪ who call themselves the Church , believe firmly that they are all Cheats : For the Spouse of God will be alwayes comely , and there can be no Blemish in her : Because she shall never be parted from the Qualities of her Husband , alwayes Just , Good , True , and All-powerful . And when you shall see Sion , Jerusalem , Judea , or Rome , such as you call the Church , to be fallen away from these Qualities , never believe that she is your Mother the Holy Church . Upon these Accounts Jesus Christ has so often d warned you to beware of false Christs and false Prophets : For they come to delude and deceive many . Do not let your self be deluded , Sir : For there shall never be but one True Church , which shall be united to God : VVhosoever has not this Unity , is not the Church ; but they are Seducers of the People ; who under this Cloak of God's Spouse , do seduce many . You must lift up your Head , and look on high , to see whence the Church took her Original ; and you will perceive that the Church is no other but the Alliance that God made with the Divine Soul of Man , which he made his Spouse , though she was unworthy of it . He so ennobled her that he would joyn himself to her , and ally with her by an indissoluble Alliance , which can never end , for the Two Parties are Immortal , to wit , God and the Divine Soul : But to take for the Spouse of God Persons who are no wayes in the Spirit of God , nor in Union with him , and to reverence them as the Church , is to wrong the Honour that we owe to God. To see a Church seek the Honours , Pleasures , and Riches of this VVorld , and to believe that she is the Spouse of God ; is to derogate from her Divine Quality , and to ascribe the Honour to Vice , that is due only to True Vertue . VVe should not thus let them cover our Eyes as they do to those who are going to be hanged that they may not see their doleful End. VVe must take off this Bandage , that we may look about us , and learn , where the True Church is , which can save us ; and not suffer our selves to be led on blind-fold to Eternal Death by VVords or false Appearances ; since Truth only is capable to save us . I said to her , That I had never yet discovered Souls united to God ; and that nevertheless I believed I was in the Church ? She said : Sir , You are deceived : For the Church is no where but in the Souls that are united to God ; no more than a Woman can be the Spouse of a Man who has never approached her . We must not believe that the Church consists in wearing a Garment of Purple , or Red , or Fine Linnen . These are rather the Marks of the Reprobation of the e falsely Rich Man , who was buried in Hell , and the Scripture brings no other cause of his Damnation than these Fashions of Apparel , and that he was Rich , and a Feaster . If all these Things were Marks of his Damnation , why should they be now a dayes the Marks of the Holy Church ? God is not changeable . He cannot now unite to himself what he then Reprobated and Condemned . No , no , Sir ; the Spouse of God will never be vain , nor proud , nor polluted with any sin . For she f is all pure , Do not think that you are in the Church , when you are under Persons who seek Riches of this World ; for such Souls are Adulteresses , and have abandoned their lawful Husband , and live in Adultery g with the Kings of the Earth . Which ought to make you abhor her , instead of cleaving to her . If you have never met with Souls resigned to God , you have never found the True Church : Because there never was any other , and never will be hereafter . She must notwithstanding be somewhere in the World , though she were but in one only Soul : Because the Works of God can never perish . He has made this Alliance with the Soul of Man , and he will never retract it . There have been in all Times some who have been his True Spouses , and resigned to him ; but at present they are very rare . Strive , Sir , so to do as that yours may be so , and then you shall not need to seek the Church without you . For as soon as your Will is resigned to God , he unites it to himself , and makes your Soul his Spouse . Whether others whom you know be so or not , concerns you little : And though all the Souls of Men were God's Spouse , if yours be not , you lose all . I asked her , Whether God had not had a True Spouse still since the Creation of Adam ; and if the People of Israel , the Jews , or the Christians , were not his Spouse ? She said : Sir , There have been in all Times some Souls among these People ▪ who were resigned to the Will of God. These in particular were the True Church ; but not all that People : Though indeed they all called themselves the People of God , yet nevertheless they were not so : For it is said somewhere , h If you were the Children of Abraham , you would do the Works of Abraham : To shew , that all God's Children are not his Church or his Spouse ; but those only who do the Works of the Spouse : That is to say , who are joyned by a Resignation of their Will to that of God. Those are the only Spouses of the same God. This Alliance of God with Man was first of all made when Man was created . The Soul of Adam made an Alliance with God , and became his Spouse : But being afterwards in the Earthly Paradise , the Soul of Adam , though Divine , falsified its Faith to its Husband ; and instead of taking its delight only with its God , for whom it was created , it joyned it self in affection to the Creatures , and did eat of a Fruit of which God had forbidden him to eat . But as a good Husband does not still put away his Wife for One Fault that she has committed ; so also God , the Fountain of all Goodness , does not cast off the Soul of his Alliance , though she had but too much merited it . On the contrary he seeks Her , and calls upon Her to make her return to his Friendship . He cries , h Adam , where art thou ? As if he had said , Wherefore hast thou forsaken me ? He shews him also that he lov'd him , by covering him with a Garment , to lessen his Confusion● ; and seeing he was ashamed and repented , God forgives him his Fault , and enjoynes him only a short Penance , to wit , That he should be deprived of his Presence , during this Life , during which he must labour for his Bread. But he does not at all break the Alliance he had made with him . His Soul remains still the Spouse of God , except that it is deprived for a certain time of its wonted sight of Him , being restored as to other things into his Grace and Friendship : For God will never destroy i the Works that he has made : And the Alliance he made with the Soul of Man was not broken off by his Sin : Because the Mercy of God l surpasses all his other Qualities . His Justice might have condemn'd Man ; and his Goodness ordains him only Penitence for his Sin : In which he shews the Excesse of his Mercie and the Love he bears to Souls , leaving them all in Adam free to be his Spouses , none excepted : For he could not forgive Adam , without forgiving all his Posterity . Because he held the Wills of all Men in his : And being yet but one Man only , and one Will only , he could not pardon one without another : For neither the Body , nor Will of Adam were divided , that one part might be pardoned , and another reprobated . I spoke to you of this already , Sir ; but it seems you did not sufficiently conceive it . Therefore I cursorily repeat it , that I may the better shew you how God has always had a Spouse or Church : For if he had not forgiven Adam , none could have been the Spouse of God : Because all were become his Enemies by his sin : Which if they had continued to be , he would not have been so unjust as to thrust Man out of the Earthly Paradise , and oblige him to so hard a Penitence only to damn him at last , as Men now affirm , That God Reprobated some after the Sin of Adam . If this were true , he would certainly have confined them to Hell from the Moment of their Reprobation , instead of sending them yet into this World to produce a perverse and reprobate Generation . God could not be good nor just in doing this : But really cruel and partial towards those Reprobates , who might justly murmure against him with more reason than the Labourers m who received no more for the Work of a whole Day , than they who had wrought but for One , Two or Three Hours : For they had no reason ; because they received what was due to them , and what they had agreed for ; but these Reprobated have Laboured as much as those Elect , since they have all equally performed the Penitence enjoyned to Adam . And if the Father of the Family gives as much to the Last Comers as to the First , it is not that he is partial , or that he savours one more than another ; but that he exercises his Goodness towards the Last because they had been no sooner called to Work , of which they themselves complain , saying , Lord , No body has employed us . So that God exercises towards them both Goodness and Justice . But if out of the Masse of Adam he had fore-ordained some Elect , and others Reprobate ; he should have done against both the one and the other of these Qualities . Which he cannot do : And the Goodness and Mercy of God n spreading themselves alwayes over all his Works ; he did assuredly Elect and Pardon all Men in general in Adam : So that after him all they who will resign their Free-will to his , are all his Spouses and his Church . Therefore in all Times and in all Ages he has still had a Church upon Earth , and will have till all Evil be at an end . Since Adam , many Souls have been resigned to the Will of God , as he himself was after his Sin , having never more re-taken their own Free-will , but left it still to be governed by God , subjecting themselves voluntarily to the Penitence that was enjoyn'd him . These have been the Church and the Spouses of God. Adam , Eve , and their Children until they had the use of their Reason , were the First Church ; and afterwards Abel , Enoch , Noah , and others who in like manner resigned their Will to God were at that Time the Second Church ; and thus going on from Time to Time , this Church has always continued , either of many Souls united to the Will of God , or of few . This makes nothing to the first Design , that God had to Ally himself with the Soul of Man. It is still his Spouse though there were but one Soul only , as there was but one when Adam was created alone . This Number of many only makes those Blessed who are of the Number : For God on his part , takes as much delight with one Soul only that is resigned to Him as He would do with a Hundred Millions : For there is nothing to do with Quantity when the Business is about Quality . If an Hundred Millions of Souls are resigned to God , they make altogether but one only Church , which could consist as well in one Soul only , as in this great Number : Because the Spouse of God o is One : And as in Nature a Man may have as much Contentment in Marrying a Wife who is Little and Tender , as one that is Big and Lumpish : Without comparison God is as much Honoured , though there were but one Soul only in the World that were resigned to him , as if all Men in general were so ; who only can receive themselves the Honour of their Happiness , every one for his own particular : For nothing can be taken away nor added as to God , who is and comprehends all Things . His Alliance that he has made with the Soul of Man , is not encreas'd or diminished by the great or small Body of his Church . He will still have his Spouse , with whom he will take his delight in the kind that he created , which was but one Man alone . She shall still be preserved as the Rose among Thorns . How wicked soever the World may become his Church will still remain there in her kind . The Church will always have her Beauty and her Qualities , as much in one Soul alone as in an Hundred Millions , which altogether would make q but one , no more than if there were but one alone . After this manner God in all Ages has had his Church upon Earth : But in how many Souls it consisted , is known only to God. The People of Israel were called the People of God , among whom there were assuredly Souls resigned unto him . These made up the Church in their Time , and no others . Even so among the Jewish People , and also the Catholicks . The Church of God has alwayes been among them , since Gods Alliance with Man could never fail : But to believe that all that Masse of People who call'd themselves the People of God were the Church , is to deceive our selves : Because there never will be any other but the Souls which of their Free-will do resign themselves to the Will of God. All others are only Carnal and Material Churches . I said to her , That we strayed much , and greatly erred , in believing that all who are called the People of God do make up the Church , and that at present she consisted of Christendom , which Jesus Christ authorised , and said , that r what she did on Earth , should be done in Heaven . She said : Sir , Men are blind , and walk where they see nothing . I believe that the Spouse of God resides among Christian People , though it were no more but in one Soul alone : But to believe that this Church consists of that great Number of Persons who are called Christians , is greatly to deceive our selves : Because of them God may say truly , s My People have forsaken me : Which appears by the whole Behaviour of these Christians now , who live wholly as if there were no God , every one being so wedded to his own Will , as if it had only been given him to satisfie himself ; and using the Authority that God gave his Church as if they were Soveraigns and independent upon him . All which things are inconsistent with the Spouse of God , which moves not but by the Motion of her Husband , of whom she knows she holds all things , and she never ascribes any thing to her self . How should this Masse of Christians compose the Church , since among them we do not observe almost any who will resign their Wills to the Will of God ? And those who make their Profit of the Authority that Jesus Christ gave his Church are Robbers , and take what belongs to another : For when Jesus Christ said : Whatsoever you shall do here on Earth I will do in Heaven , He spoke to his Spouse , and not to his Enemies , as those Persons are who cleave to their own Wills , who do very impertinently usurp the Title of the Church , or Spouse of God : For his True Spouse is in nothing contrary to her Husband : Being united by a Holy and Divine Will : So that they cannot disclaim one another , and therefore what she shall do on Earth shall be done also in Heaven , by their Unity of Wills , which are still conformable : Though this Will be wrapt up in the Spirit and Body of the Spouse which is yet on Earth , it is nevertheless united to that of her Husband which is in Heaven : And therefore what the one does , the other approves : Because one and the same thing cannot be against it self . I said to her : That this Quality of Vnion of Will to that of God , was a Divine Thing , and invisible to Bodily Eyes ; asking her , how I might discover and know the True Church and Spouse of God ? She said : Sir , You will perceive it sufficiently , even by the Eyes of the Body , if you seriously apply your Spirit to discover her Qualities : For St. John in his Revelation paints out all her Qualities , under the Figure of a Woman who sits in the Sun , and has the Moon under her Feet , and upon her Head Twelve Stars . This Woman is the True Church , and the only Spouse of God. She is first seated in the Sun , that is , that the Spouse of God reposes alwayes in the Light of Truth , and never turns aside from it ; that she does not walk therein as a Passenger , but sits in it as in her Place of Repose . Secondly , that she has the Moon under her Feet : That is , that all Things that are mutable and changeable as the Moon , such are the Goods , the Riches , the Honours and Pleasures of this World , are all trod under feet by the Church or Spouse of God. Thirdly , That she bears on her Head Twelve Stars : These are the Twelve Fruits of the Holy Spirit , with which the Spouse of God is still inseparably adorned , because the Spirit of God where he resides is never barren : There he always brings forth his Fruits , and there also he still bestows his Gifts . By which , Sir , you may sufficiently discover in what Soul the Church resides . If you do not find all this Furniture , never believe blindly that the Church is in those who do not possess these Qualities or Conditions , which are the True Marks of the Church , without which you can never own that she is the True Spouse of God : For these Marks are inseparable from Her ; and where you shall not find them , you must immediately desist from believing that you have found the Church : Because there can be nothing but Delusion where they say she is without these Qualities : For she never goes without them . And therefore be not amused , though they say to you , This is the Church here , or there . Do not believe it ; no more than if they said to you , u Lo here is Christ , or there ; go not out : For where ever He is , He operates all these Vertues with which you see the Woman in the Revelation is adorned . I said to her , That if all these Qualities were required in the Spouse of God , I must ingenuously declare , that I do not know the Church : Because I know no Body who has these Qualities of the Woman in the Revelation ; and that the Roman Church was directly opposite thereto . She said : Sir , So far as you see the Roman Church opposite to them , so far you see her removed from being the Spouse of God , which never goes x without these Ornaments . She is always true , and these Romanists are in many Lyes . They often condemn Saints for Hereticks : And if they knew me , I should be in the same condemnation . For they cannot endure the Truth that reproves them ; but they would continue to Rule as the Spouse of God , though they have quitted the Truth , saying ; VVhat they bind and loose , shall be so done in Heaven : Even as if they had continued the Spouse of God , and united to his Will ! From which they are far removed : For they have nothing before their Eyes but their own Glory . They are also very far from having the Moon under their Feet : For Honour pleases them ; and they wear it rather on their Head , than tread it under Feet ; and they delight in Pleasures , of which they will not deprive themselves ; as far as they can possess them , they will not put them under their Feet ; no more than Riches , which they carry rather in their Hearts than make them their Footstool . By which you may assuredly judge that the Church of God cannot reside there ; but the Whore , who has falsified her Faith to her Lawful Husband : For while she bears the Name of the Church , she lives in continual Adulteries , which she knows how to cover so well with Things lawful and permitted , that it seems to all who have no good Judgment , that these Whoredoms are Vertues . Must not one have lost his Judgment if he have a Repugnance to quit this Infamous Strumpet , who has for so long time by-gone wallowed in all sort of Filthiness under the colour of Holiness , and of the Spouse of God , without having discovered her Infamies , which would be so manifest to all the VVorld if they had removed that Bandage of blind Obedience which has so closely shut their Eyes ? If you know none , Sir , who has the Qualities of the VVoman in the Revelation , you may say in truth that you do not know the Church ; and pray to God that he may let you know Her. The Twenty Eight and Last Conference , Teaches that all the Lawes , as well that of Nature , as that of Moses , and of the Gospel , are only true Means to attain to a Dependance of our Will upon that of God : That this is the old Leaven which the Woman took and put into three Measures of Meal which are these Three Laws given by God in divers Times , which Jesus Christ compares in his Parable to Three Measures of Meal , and that a Woman now takes this Old Leaven of Dependance upon God to put it into these Three Laws , that it may leaven the whole Lump , and make Bread of it for the Nourishment of Gods Children . I asked her , How I should behave my self , since I knew not the Church , which I ought to follow and love ? She said : Sir , The Gospel is your Mother ; because it proceeded from the Wisdom of God , this is what you ought to follow , without seeking for an imaginary Church among Men , The Word of God is the Nourishment of our Soul : The Doctrine of Jesus Christ is the Rule that we must follow to become the Spouse of God. This is the Seed that begets that Spouse . Do not search y through the Streets or Corners of the City for your Well-beloved ; for you will be beaten by the Souldiers that stand there . Enter into this Closet and Doctrine of the Gospel ; and there you will find the Nourishment of your Soul , and the Means of abandoning your self to God to be his True Spouse , and his Holy Church , which is the same thing . The Spouse of God is the Church , and the Church is the Spouse of God ; and nothing can be it but they who have abandoned their Free-will to the Will of God. Therefore I conjure you never to tye your self to any other Thing : For God still forms his Spouses by z his Word . When Adam offended , he re-called him by his Word ; which being by him heard and followed , he thereby returned into a Dependance upon God. And all the World having shaken off their Dependance upon God , he preserved Noah and his Family therein by his Word ; which being heard and followed , they were saved from the Waters of the Deluge : And the Children of Israel who heard this Word , and followed it , escaped the being drowned in the Red-Sea : And those among the Jews who heard the Words of Jesus Christ became his Spouses : Whom we also may imitate : Because the same Word is left us in Writing , and we may become the Church , or Spouse of God , if we will hear and follow it . We need not turn here or there ; but rather take the Thing in its Source , and see the Obligation we have of being resigned to God ; and having through our Perverseness quitted this SELF-RESIGNATION , the Means of recovering it are marked out in the Gospel , which Jesus Christ has brought us upon Earth . It is this , Sir , that you must follow . I said to her , That Jesus Christ in his Gospel had not directly taught this Dependance of our Will upon that of God , as she deduc'd it . She said : That Jesus Christ had no other Scope in all his Doctrines but to bring back the Soul of Man into that Dependance upon God , from whence he had turned away ; and that if he taught any other Thing it was only to discover to Men the Things they had done , or might do in Time coming , which hindred this Dependance : For otherwise , He would never have taught any other Thing , but that we ought directly to subject our Will to that of God : But seeing He found Men so far from this Dependance ; and that they were distracted from it by so many different Means , it was necessary that He should let them see in particular the Things that withdrew them from this Dependance upon God : For they had Lorded it with their own Wills , therefore he tells them , that a they who do not deny themselves cannot be his Disciples , that no Body might flatter himself in believing he might be saved though he should follow his own Will : And seeing that every one set their Affections upon the perishing Goods of this World , he sayes to them , b Sell all that you have , and follow me : Because he knew no Body could be resigned to God while their Affections were set on Earthly Things : Because the Love of God is incompatible with the Love of Riches . And seeing that Men had such Natural Affections towards Father and Mother , Sisters , or Brethren , or Lands and Houses , he sayes , c He that quits all these things for my Name , shall have a hundred fold and Life everlasting : To make us understand , that he who should abandon all these things , would be well disposed to resign himself to the Will of God , which Self-resignation would assuredly give him Life Eternal . Thus of all the other Evangelical Counsels . They were taught for no other end but to discover to Man all these Things which might remove him from this SELF-RESIGNATION . For if it had not been necessary to make known all these Things in particular by which Man was entirely withdrawn from God ; He himself would not have come upon the Earth ; but would have caused tell by some Prophet in few Words , That to be saved Man must resign his Will to that of God ; as he had often spoke in this manner in past Times by the Mouth of his Prophets . But the Compassion of God was so abundant towards the Misery of Sinners that He resolves to become Man Himself , that he might palpably teach him all he must do and avoid to attain to this RESIGNATION of our Will to that of God , which was the only Thing essentially necessary : For all the Commands of God , all the Prophets , and the Doctrine of the Gospel , are no other thing but Voices which cry , That to be saved we must resign our Will to that of God , though by accident they teach the particular Means to attain to this Self-Resignation . I advise you , Sir , to take up in their plain Literal Sence these Counsels of the Gospel , which will certainly make you attain to this so much desired Dependance upon God ; for they are given only to serve as most profitable Means to bring us to this End. Remember alwayes that this is the First and Only Commandment that God gave us , and the only End for which we are created : For if we have not resigned our Will to the Will of God , we can never be his Spouses , nor take our delight with him : Because our Self-will does alwayes resist His , and can never enter in a perfect Union , since it only aims at and respects the Earth ; and the Will of God only tends to and aims at Eternal Things . There can never be a Sympathy and Resemblance between Two so distant Objects , as Time and Eternity are . By which you may see , Sir , that all the Doctrine of Jesus , with all the other Laws , have no other Scope , but to make Men return to a Dependance upon God , after they have turned away from it . And though Jesus Christ does not say directly that to be saved we must thus depend upon God ; yet He sayes it indirectly by His Words and Works : since they shew what we must do and avoid to attain to this Dependance , which is the only Essential Commandment . I said to her , It was very desirable that all the Men of the World should hear this Lesson , That to be saved we need only resign our Free-will to God : That it were good to lay aside all these other Means of Salvation , Precepts and Laws , even that of the Gospel . She said : It were very good , Sir , that all the World knew that only Dependance upon God is necessary to Salvation ; that no Body might any longer take the Means for the End : But to lay aside all Laws , and even that of the Gospel , is not at all advisable : Because God did not give them unprofitably ; but as True Means that lead to this Dependance . Make a little Experiment on your self , Sir , to see if you can come to this Dependance without any Means . I fear greatly you should come too short to leap so far all at one Leap. If you do it effectually , in a good time : you have no need of other Things ; but you must take good heed , that you be not deceived : Because we are ordinarily enclined to believe well of our selves . One will sometimes think he is resigned to God when yet he has still some Earthly Affection . For this cause it is better to make a Tryal of it : For you cannot tell if your Affections be set upon your Parents , Friends , Land , House , Wealth , if you cannot quit them without Trouble . This would be as a Touchstone if you feel your Heart so disingaged from all these Things , that you can willingly lose them : For in effect , when a Soul is truly resigned unto God , all these Things are a Burthen to it , and become often a Hindrance ; and in his Heart he wishes to be delivered from them , if such were the Will of God : But so long as he does not truly feel these Dispositions in the Bottom of his Soul , it were better for him to embrace every one of the Evangelical Counsels , and to force himself to practice them : Not as the End ; but as the true Means that lead to the End. If we understood aright the Commandments of God , the First of all is , To love God with all our Heart . This LOVE is that necessary DEPENDANCE , to which we will not submit but by this Love. For to Depend , to Love , and to Adore God , or to be Resigned to Him , is all the same Thing . We can never resign our selves to God , without loving and esteeming Him , and also we cannot love and adore Him without resigning our selves to Him , since He desires it : For we willingly give our selves to Him whom we love and honour . So that the observing the Commandments of God does certainly lead us to this Self-Resignation , as the Counsels of the Gospel do also ; for he that denies himself and all that he possesses , must of necessity depend upon God : Because our Heart cannot be without loving something ; and if we no longer love any Created Thing , we shall certainly love our Creator , and if we love Him , we shall voluntarily resign our selves unto Him. So that he who observes the Commands of God and the Evangelical Law , is certainly resigned to the Will of God ; and he who lives in this Self-Resignation , does assuredly observe the Commandments of God , and the Doctrine of the Gospel , even though he should not Cull them out in particular , and should not fix precisely upon each of them . But the Misery of Men now is , that they neither do the one nor the other . They do not observe the Commandment of loving God with all their Heart , nor yet the Evangelical Counsels . And in the mean time they are all ready to raise Quarrels and Disputes about this Word Dependance , because it is not precisely set down in the Scripture : As if our Salvation depended upon Words and Terms , and not upon the Essence of the Thing , which in it self comprehends all the Terms that can signifie it : For when it is said that our Will must be subjected and depend upon that of God , it is as much as if they said , that we must observe the Commandments of God , and also the Counsels of the Gospel : Because both of these consist in the Resignation of our Will to God. But Men are so degenerate in this Age , that they are enclined more to dispute than to discover the Essence of that which is necessary for their Salvation . If this were not the Unhappiness of Men now , no Body would call in question whether Man ought to resign his Will to that of God if he desire to be saved : Because there is nothing more reasonable , nor better , nor more just , than that a Creature resign himself to the Will of its Creatour , and depend upon him from whom it has received All. I said to her , That there was no debate to be made about so certain Truths : That every one ought to submit their Judgment to this Dependance upon God , which assuredly was necessary in all Ages and under all Laws . She said : Sir , Man has nothing in him that is worthy of God but his Divine Soul , which consists in Reason , and Free-will : And if we do not yield it up to the Will of God , what is it that we can offer or give Him ? He has no need of Gold , or Silver or Land , or Flesh , or any Thing that is Natural : Because his Being is wholly Divine . He could not therefore demand any other thing of Man but this Reason and Free-will : As in effect he has not demanded , and will not demand any other thing . When he said in his Commandments , that we must not Kill , nor Steal , and so forth , this was only to draw Man from his Self-love , which led him to all these Things : And when He taught so particularly by the Gospel what we ought to do and avoid , it was because Man followed his own Will in so many divers things : It was needful to point out to him every particular wherein he went astray , and that for this End only , that he might return to this Dependance upon the Will of God : For otherwise , many Things that Man had were not evil in themselves , as Father , Mother , Brother , Sisters , Lands , Houses , Riches ; all which Things might be very well possest , if there were a Dependance of his Will upon that of God. For God did not forbid them by the Ten Commandments ; because Men were not then so absolutely Masters of their own Wills as they became since , for they are not satisfied now to use and follow their own Wills during some Passion of Anger , or Swearing , or the like ; but they follow them in all Things , loving Father , Mother , and the rest , out of pure Self-love : For if this were not Self-love , Jesus Christ would draw no Body from it : since he sayes , That we ought to love our Neighbour as our selves : And several other times he exhorts , that we d love one another : By which it appears evidently that he would only hinder us from following our Self-will in all these Things : because all sorts of Sins consist in the following our own Wills ; as all Vertue consists in resigning our Will to that of God. These are the Two Things which can Save and Damn us : Though they be explained all at length by the Doctrine of the Gospel , yet they are all abridged by the resigning of our own Will to God ; or by the following our own Will. In this all Good and Evil does consist : Of which we are free to make a Choice , and to follow the one or the other . For there is no Salvation without resigning our Will to God , and no Damnation without following our own Will. Let them grow old in Study , and turn over all the Books of the World , and let them treasure up all the Sciences , they can never find a Truth more clear , than , That all Vertues and Salvation consist in the Resignation of our Will to that of God ; and that , All Sins and Damnation consist in following our own Will. This is an Eternal . Truth which will never change . Every one should lay it to Heart because it concerns him : For it is a general Rule , that respects every one , Rich , Poor , Learned , Ignorant . Let us Work , and Fast , and Pray , and do all that we can ; if withal we follow our own Will , assuredly we shall be damned : And on the other hand , Let us take rest , and Eat , and Drink , and do every other thing in a Dependance upon the Will of God , we shall certainly be saved : For God has nothing to do with the Offerings of Metals , but that of our Free-will , which he has reserved for himself : Of which he gave a Figure by the forbidding Adam to eat of One Tree only ; Jesus Christ gave us this Conclusion also when after so many Instructions he said , e I came not to do mine own Will , but the Will of him that sent me . If Jesus Christ himself , who was the Word of God , lays down his own Will , and sayes that he came not into this World to follow it , but that of his Father ; what then ought to be done and said by the Reasonable Creature who desires to save its Soul , since it is the Will of God that it should be saved ? Nevertheless it will not be saved without this Self-RESIGNATION . I said to her , That I wish'd from the Bottom of my Soul , that never any Body had taught any other thing but the Dependance that we owe to God ; since in truth all is comprehended in it . She said : Sir , I hope your Wish shall very shortly be accomplished , because Jesus Christ promised it by a Parable where it is said : f That the Kingdom of Heaven is like to Leaven which a Woman took , and put into Three Measures of Meal till the whole was leavened . And because now we are not far from the Kingdom of Heaven , God makes us to understand all that he said in former Times by Parables , for then the Time was not come to make these Things be manifestly understood , because the World who then liv'd did not see the Things signified by all these Parables . But at present , we are arrived at the end g of the Last Times , and h shall see the Things fulfilled which are uttered by Similitudes . He sayes first , That the Kingdom of Heaven is like to Leaven , which a Woman took ; as if he had said , The Kingdom of Heaven will be proclaimed by a Woman , who taking the Old , the First and only Essential Commandment OF RESIGNING OUR WILL to that of God , she will put it in the Law of Nature , and in the Written ▪ Law , and in the Evangelical Law ; which are the Three Measures of Meal ; and that God sent his Word , these Three several Times , to serve for Bread and Nourishment to our Souls . And it seems this Word , though sent after different wayes , has not been converted into Bread ; because so few have nourished their Souls by it ; and this Food has remained in the Meal even till now . Very few resigned themselves to God , during the Law of Nature ; since at the Time of the Deluge , Noah only with his Family were saved , and only i Eight Persons of all the World escaped the Flood . And in the Written Law how few also were abandoned to God ? Since Moses so suddenly broke l the Stone because he saw that few would observe the Commandments which were written in it . And in the Gospel-Law , how few have followed the Word of God ? Twelve Apostles : Among whom one forsook it to go hang himself ; and some Disciples , among whom divers m also abandoned Jesus Christ . So that this Divine Word has served for Nourishment for few Persons . But in the Fulness of Time in which we enter at present , this Divine Word shall have its full n effect , and the Holy Spirit o shall be poured out upon all Flesh , Young and Old , Great and Small , so that all shall Prophesie , and speak Languages , and do more Wonders p than Moses did with all the Antient Prophets , who altogether were but q Figures of the Things figured which we shall see very shortly come to pass , which will be more perfect than all that the Apostles and their Disciples did , yea even Jesus Christ himself ; because we are arrived at the Fulness of Time , of which the Apostles says , t That they shall understand and prophesie in full perfection . What they only did in part , shall be in Fulness and Accomplishment ; because then u all Men in general who shall remain on the Earth shall subject their Wills to that of God , who will govern x them according to his pleasure and without the contradiction of their own Wills. Then there will be no longer need of y Laws , no more Constraint , no more Commands , no more Churches of Stone , no more Sacraments , no more Prayers , no more Desires and Aspirations , because the Souls of all Men shall be filled with the Will of God , and shall have nothing more to ask Him by Prayer , nor have any more need of the Sacraments to obtain his Graces , which are all contained in the Accomplishment of his Will , which will operate in them without having need to go to Church , their Soul being the True Temple where the Will of God resides , which has no need of Law or Commandment , the Will of God being a Law to it self , by Pure Love , without any constraint . Lo this is the Estate of Blessed Souls who shall enter into the Kingdom of Jesus Christ . This z is that Hidden Treasure of the Kingdom of Heaven , and he that discovers it ought to sell all that he has to obtain it . It is to be bought very easily . There is no need of being Rich or of Noble Blood : No need of Learning many Languages , nor of passing the Degrees of the Schools and Universities : No need to enter into Cloysters of strict Observance , nor to crush the Body with hard Discipline , Watchings , Fastings and other Bodily Mortifications : No need to learn to Read , Write , or any other Curious Art : Nor yet is there need of perusing so many Spiritual Books with which the World is now full , which Teach so many Methods of Perfection , so many Steps to ascend to Vertue , so many Means to find God. No , Sir , all these Things are not necessary ; because there is but ONE THING ONLY so , which is , TO RESIGN OUR WILL TO THE WILL OF GOD. Lo this is the Leaven that leavens the whole Lump of the Law of Nature , that of the Jews and that of the Gospel : Because this Subjection of our Will to God comprehends all in it , and gives us an Entry into the Kingdom of Heaven . Lo this is all I have to say to you , and bid you Adieu for ever , Remaining your very Affectionate in a Dependance on the Will of God. At Macklin Sept. 15. 1667. ANTHOINETTE BOVRIGNON . Luke xxj . 5. I will give you a Mouth and Wisdom which they who shall rise up against you shall not be able to gainsay nor resist . Chap. x. 18. I beheld Satan falling from Heaven as Lightning . THE END Of the Third and Last Part of The LIGHT of the World. The TABLE of the Conferences of the Third Part of the LIGHT OF THE WORLD . I. Conf. SHEWS , That God never demanded any other thing of Man but the Dependance of his Will upon that of God ; and that all the other Laws are given him by accident , and to discover to him his Sins . pag. 1 II. Of Free-will : That it is the only thing that represents in Man the Infinity and Liberty of God ; and that this is the greatest Gift that God gave to Man , that he might love him freely and infinitely . Which is the greatest Perfection in Grace , and is Typified by that of Marriage in Nature . p. 8 III. Speaks of the Perfection and Abuse of Marriage . p. 15 IV. Of the Blindness of Men , who amuse themselves with the outward Things which are delivered them without informing themselves of the Truth it self in its depth , being charm'd and detained with the fear of displeasing those who are in Vogue . p. 19 V. Of the Destruction of Christendom . p. 24 VI. Shews the Marks by which it appears the World is judged , and that Antichrist Reigns at present . p. 29 VII . Shews that Jesus Christ will come in Glory , else he would not be the SAVIOUR OF THE WORLD , as he is ; and there would be no just Recompence of the Good and of the Wicked . p. 39 VIII . Shews , That M. ANTHOINETTE BOURIGNON is sent from God to declare the Truth to Men. p. 44 IX . Speaks of the Sins that we commit in another ; And that to declare the Truth of Evil is no sin . p. 51 X. Shews what Souls shall be blessed , and explains the Eight Beatitudes . p. 61 XI . Shews , How we must be born again to enter into the Kingdom of Heaven ; and that we must return to a Dependance upon God , which is the only thing that He does essentially require of Man. p. 67 XII . Shews that to be Saved there is One only thing to be done . p. 72 XIII . Shews , That the Doctrine of Jesus Christ is the Last that God will send into the World , and that the Holy Spirit comes now to give the perfect understanding of it . p. 79 XIV . Speaks of the Alliance that God will make with Men , and of the Coming of Jesus Christ in Glory , and that to have a share in it we must necessarily Resign our Will to God , and re-enter into a Dependance upon him . p. 83 XV. Shews how we must make use of all things to keep us in a Dependance upon God. p. 88 XVI . Shews how the Resignation of our Will to that of God is a continual Prayer ; that it supplies all particular Doctrines and Exercises , and that the Gospel directs us only how to remove the Obstacles that hinder it , the discovery of which is necessary . p. 102 XVII . Is a Recapitulation of all the foregoing Matters , their Scope , and Vse . p. 108 XVIII . Speaks of Hell and of the Damned , which will be they who shall have followed their own VVill , which is the cause of all Evil ; and that few were disposed to quit it that they may Resign themselves to God , and receive the Divine Truth . p. 116 XIX . Shews that the Spirit of ANTICHRIST hinders Men from discovering the saving Truth , and that Heathens are more Resigned to God than Christians at present . p. 122 XX. Shews that very few among the Christians will be converted unto God , and return to a Dependance upon him ; and treats of the necessity of this Dependance . p. 128 XXI . Speaks of the Free-will of Man , in which alone he is like to God. That God gave it Man for ever ; that he annexed thereto all his future Graces ; and that never any Good or any Evil will befal any Person in Time , or through Eternity , but by their Free-will , according as they will yield it up or not into a Dependance upon and Resignation unto God. p. 137 XXII . Speaks of the Disputes that are concerning Free-will and Predestination . p. 149 XXIII . Sayes , That it is by Faith only that we can be saved ; which coming from God is still operating by Self-Resignation , even among the Heathens . p. 166 XXIV . Shews why Men cannot resign themselves to a Dependance upon God. p. 175 XXV . Shews that all the VVisdom of Men is nothing but Ignorance , in respect of the Divine Light ; and that God will destroy this Humane Wisdom to make way for that of his Holy Spirit . p. 181 XXVI . Shews the necessity of becoming Children that we may enter into the Kingdom of Heaven , renouncing all worldly VVisdom , and all Humane Impostures . p. 186 XXVII . Shews the True Marks whereby to discover where the True Church is , and that it concerns every one to examine it . p. 191 XXVIII . Shews that all the Laws , as well that of Nature , as that of Moses , and of the Gospel , are nothing but True Means to arrive at this Dependance of our Will upon that of God : That this is the old Leaven which the VVoman took and put into the Three Measures of Meal , which are those Three Laws given by God at several Times , which Jesus Christ in his Parable compares to Three Measures of Meal ; and that now a Woman takes this old Leaven of Dependance upon God to put it into these Three Laws , that the whole Lump may be leavened , and Bread made of it for the Nourishment of God's Children . p. 202 FINIS . Notes, typically marginal, from the original text Notes for div A28890-e2290 a Gal. 3. 28. b Eccl. 13. 28 , 29 , 30. c Matt. 11. 25 , 26. d Jo●l . 2. 28. e Eccl. 7. 29. f Jam. 2. 18. g Jam. 2. 20. h Jam. 2. 19. i Tim. 1. 9. k Rom. 9. 20 , 21 , 22. l Jer. 51. 9. m Jer. 7. 19. n Jer 1. 8. 19. o Isa . 29. 13 , 14. p 18. 26. Notes for div A28890-e4880 a 2 Tim. 4. 10. b Ps . 34. 20. c Mat. 28. 18. d Ps . 25. 3. e 2 Cor. 12. 10. f Heb. 12. 2. g 2 Pet. 2. 21. h Mat. 16. 24. i Ps . 45. 11. k 1 Joh. 2. 15 , 16. l Colos . 2. 22 , 23. m 1 Pet. 1. 6 , 7. n Ps . 120. 5 , 7. o Ps . 55. 7 , 8. p Act. 17. 27 , 28. r Joh. 4. 21 , 23. s Mark. 9. 42. M●● . 12. 37 , 38. Psal . 45. 12. t Mat. 4. 7. u Job 1. 21. 2. 10. x Mat. 5. 3. y 6. 21. z 13. 22. 1 Tim. 6. 9 , 10 , 17 , 18. a Eccles . 27. 1. b Ps . 115. 1. d Prov. 16. 18. f Dan. 9. 7 , 8. g Ps . 27. 7. h Lam. Jer. 3. 42. i Jam. 4. 4. Gal. 5. 26. Mat. 6. 13. k Joh. 3. 6. l Ps . 119. 158. m Mat. 22. 37 , 39. o 146. 3 , 4. p 1 Jo● . 4. 7 , 8. 5. 2. p 1 Jo● . 4. 7 , 8. 5. 2. q Mat. 22. ●8 . s Ps . 101. 6. 119. 63. t Phil. 2. 21. u Gal. 4. 17. x Prov. 19. 4 6. y Eccles . 1. 8. Ps . 62. 10. Jam. 2. 8 , 9. z Gal. 1. 11 , 12. 1 Joh. 2. 27 a Joh. 9. 34. b Prov. 23. 9. c Jer. 6. 10. d Jer. 36. 19. 26. Joh. 9. 59. Joh. 10. 39. e Is . 29. 21. 30. 9 , 10 , 11. Prov. 1. 24 , 25. f 2 T●m . 4. 3. g Is . 40. 2. h Joh. 15. 13. i 1 Joh. 3. 16. k Jer. 9. 2● 3. m Act 18. 6. ( l ) 51. 9. o 2 Cor. 12. 3. p Ps . 71. 17. q Heb. 12. 1. 2 ▪ r Psal . 1. 1. 84. 1. s 1 Joh. 2. 3 , 4. t 2 Joh. 9. u Ps . 119 141. Jer. 20. 7. w Luc. 2. 7. x Jer. 20. 9. y Ps . 119. 136. ( n ) Jo. 7. 15 , 16. z Ps . 119. 9. Act 9. 5. a Ps . 16. 7. b 35. 3. c Jer. 15. 16. d Ps . 119. 174. e Cant. 5. 2 , 6. f 6. 13. g Ps . 10● . 8. h Ps . 119. 98 , 99 , 100. i Hab. 2. 20. k Cant. 8. 9. l 1 Joh. 2. ●7 . m Phil. 1. 23 , 24. n Luk. 24. 32. o Rom. 15. 1 , 2 , 3. p Act 10. 25 , 26. q Rev. 22. 9. r Ps . 39. 6. 2 Cor. 12. 11. s Micah 6. 16. t Math. 6. 8. Math. 11. 29. u Colos . 2. 18 , 21 , 22. 23 z 1 Pet. 5. 5. a Math. 18. 13 b 1 Cor. 15. 10. c Joh. 10. 8 , 12. d Math. 5. 36. ( x ) Mat. 6. 5 , 6 , 7. e Jam. 1. 8. f Eph. 2. 3. 4. 17 , 19. g 2 Pet. 2. 19. h Is . 57 20 , 21. i Gen. 8. 21. k Job 14. 1. l Rom. 1. 21 , 22 n ibid. o Mat. 22. 37 , 40. 1 Cor. 13. 13. p Job . 14. 23. ( m ) Mat. 6. 28. q 1 Job . 4. 11 , 12. r 1 Job . 5. 1. 2. s 4. 17 t Phil 2 8. u 1 Cer. 13 3-8 . x 1 Cor. 13. 1-4 . y Jer. 5. 24 , 25. z Deut. 32. 4. a Gen. 1. 26 , 31. b 1 Cor. 12. 25. c Job . 17. 22 , 27. d Jam. 1. 17. e Rev. 21. 4. f Rom. 5. 12. 1. 21. g Hos . 13 9. h Job . 14. 21. 1 Job . 5. 3. i 1 Cor. 13. 1-5 . l Job . 6. 68. m 1 Cor. 13. 1. 5 n Job . 14. 23 o 1 Cor. 16. 22. p Ps . 18 1. 116. 1. Prov. 8 17. q Is . 60. 2. r Is . 1. 4 , 16. 58 2 , 3. ( s ) Luke 13 ●6 . t Wisd 2. 21. 2 Cor. 4 4. u Eph. 4. 19. y 2 Cor. 13. 14. Is . 5. 20. z 1 Cor. 13 1●8 . a Math. 12. 31 , 32. b Is . 1. 18. c Rev 3. 17. 18. 7. e Math. 24. 35. f Jer. 2. 13. g Ps . 14. 2-5 . 1 Cor. 15. 34. h 2 Pet. 2. 19 i Ps . 146 3. l Prov. 8. 17. Mat 7 7. m 2 Pet. 2. 3. n Is . 29. 10 , 13 , 14. 1 Thes . 2. 10. 4 , 12. ( d ) 2 Tim. 3. 16. o Luk. 10. 16. p 2 ▪ Tim. 2. 15. q 1 Tim. 4. 6. r Mat. 10. 20. s 1 Cor. 3. 19 , 20. 2 Cor. 11. 3. t Ezek. 22. 26 , 28. Mal. 2. 8. Heb. 13. 8. x Jam 1. 17. y Luk. 14. 26. 27. z 1 Tit. 2. a 2 Pet. 3. 16 b 1 Cor. 2. 14. c Math. 24. 4. d 1 Cor. 10. 4. e Psal . 12. 2 , 3 , 9. f Exod. 10. 22. 3. g Math. 24. 12. h Psal . 119. 126. i Mic. 7. 2-6 . l 2 Tim. 3. 1. 6. m Math. 24. 37 , 38 , 39. n Rev. 1. 20. o R. v. 6. 12. p 2 Tim. 4. 3. q Rev. 6. 12. s 2 Tim. 3. 2. t Prov. 16. 7. Luk. 16. 15. u 1 Cor. 13. 1●4 . r Ps . 12. 2. Is . 57. 1. 59. 16. Mich. 7. 2. x Math. 15. 3-9 . y 1 Cor. 3. 18 , 19 , 20. z Math. 15. 14. a 2 Tim. 3. 1. b Math. 22. 37 , 38. c Math. 13. 24. d Act. 20 29 , 30 , 2 Cor. 11. 13. e Rev. 2 4 f Luk. 14. 12 , 13 g 1 Cor. 6. 1-8 . h Joh. 14. 22. i Joh. 13 34 , 35 l 1 Cor. 1. 12. m Act 4 32. n Ps . 119. 98 , 99 , 100 , 104 , 130. o Math. 4. 25. 1 Pet. 5. 5. p Math. 16. 18 q Math. 12. 19. r Jam. 4 7. s Jam. 3. 14. 15 , 16. t Levit. 13. 2 , 3. u 1 Cor. 5 11. x Mat. 18. 17. y Act. 5. 58. z 1 Cor. 5. 3 , 4 , 5. a Math. 27. 5. b Joh. 6 ▪ 66 , 67. c Joh. 21. 15 , 16 , 17. d 2 Thes 2 ▪ 5. e Rev 20. 2. f Joh. 14. 27. g Act 2. 44. 4. 32 34. h Joh. 13 34 35. i Luke 14. 10 l Phil. 2. 5-8 . H●b . 11. 25 , 26 ▪ m Math. 5 ●● . n ibid. 5. 39. o Math 26. 24. p Is . 58. ●0 . q Joh. 4. 23 , 25. Rom. 8. 5-9 . 12. 2. Eph. 4. 23. r Jam. 4. 7. s Luke 10. 18 , 19 , 20. u Ps . 81. 13 ▪ Zach. 11. 12. Joh. 6. 66 , 67. x Joh. 8. 12. 12 ▪ 35 , ●6 . y Joh ▪ 3. 19. ( t ) Joh 10. 3. Ps . 138. 8. z Ps . 138 8. Wisd ▪ 11. 24 , 25 , 26. a Luk. 15. 11. b Mat 7. 11. d Prov. 1. 24 , 25. ( c ) Psal . 106. 43. Jer. 2. 19. e 1 Tim. 6. 4 , 5. f 2 Cor. 11. 3. g Ps . 4. 5. h Rom. 11. 6. i Prov. 8. 31. l 4. 23. 23. 26. m 2 Pet. 1. 3 , 4. n Eccles . 15. 14-17 . o Psal . 110. 3. 1 Chron. 29 1. Jer 30. 21. Joh. 6. 67. p Is . 5. 2 , &c. q Rom. 11. 29. r Job 35. 5 , 6. s Math. 5. 44 , 45. t 2 Cor. 6. 1. u Is . 5. 3 , 4. x Eph. 2. 8 , 9. y Is . 59. 1 , 2. z Prov. 1. 26 , 28. Heb. 12. 17. a Rom 9. 16. b Deut. 4 29. c Jer. 3. 12. d Wisd . 1. 21. 2 Cor. 4. 4. 1 Joh. 2. 11. e Rom. 6. 16. 7. 23. Heb. 12. 1. f Ezek. 33. 11. g Mat. 11. 12. h Math. 7. 7. i Joh. 14. 6. l 2 Pet. 2. 1 , 2. m Colos . 1. 24. n 2 Cor. 3. 3. o Joh. 6. 33 , 35. p 17. 17 , 21. q 15 3. 1 Pet. 1 23 r Joh. 8 31. s Math. 24 35. t Gal. 1. 8 , 9. u Luke 14. 26 , 27. x Amos 8. 11 , 12. y Math. 5. 13. z Jer. 23. 15. a Joh. 14. 6. b Is . 1. 16 , 17 , 18. c Math. 9. 13. d Luk. 16. 15. Joh. 16. 8. e Math. 11. 28. f Isa , 43. 25. h 2 Cor. 5. 19 , 20. i Joh. 5. 14. 8. 11. l 2 Pet. 2. 19. m Math. 5. 23 , 24. m Math. 5. 23 , 24. o Math. 18. 21 , 22. ( g ) Joh. 15. 7. ( n ) Math. 16. 19. Joh. 20. 23. p Heb. 1. 3. q Phil. 2. 3. 8. r Joh. 14. 12. s Math. ●● . 9. t Joh 17. 21 , 22 ; 23. 1 Cor. 6. 17. u Luc. 10 , 16 x ● Joh. ● . 1. y Math. 23. 23. 1 Cor. 13. 13. z Gal. 6. 15. a Joh. 6. 68 & 50. b Joh. 8. ●7 . c Joh. 15. ● . d Mat. 7. ●0 . e Luke ● . ● . ● f 14. 1● . g Math. 11. 29. h 2 Thess . 2. 10 , 11. i 2 Tim. 4. 3. l Jude 16. m Luke 18. 1. 21. 36. n 1 Tim. 2. 8. o Psal . 143. 8. p 1 Thes . 5. 17 , 18. q Cant. 5. 2. r Isay . 29. 13. s Is . 29. 14. t Math. 18. 3. u Mark 13. 19. x Math. 24. 37 , 38 , 39. y 2 Pet. 3. 3 , 4. z 2 Thes . 2. 9 , 10 , 11. a Ezek. 16. 48 , 51. b Jer. 7. 4. Rev. 3. 1 , 17. c Hos . 4. 1. Luk. 18. 8. d Mal. 1. 6. e Luk. 6. 46. f Coloss . 3 1 , 2 , 34. 1 Jo● . 3 2 , 3. g Luk 12. 35 , 43. h R ▪ m. 8. 9 , 10 , 11. i 1 Joh. 3. 17. m Heb. 11. 8. n Luk. 18. 8. o Gal. 5. 6. p Job 36. 26-37 . 23. 1 Tim. 6. 16. q Jer. 9. 24. r Act. 14. 17. Rom. 1. 19 , 20. s Deut. 32. 4. t 2 Cor. 5. 4. u Job 10. 3 , 8. x 1 Cor. 3. 9. 2 Pet. 1. 5. y Wisd . 8. 21. z Isa . 3. 12. a Rev. 18. 21. b Ps . 3● . 8. Act 17. 27 , 28. c Isa . 59. 1 , 2. Hebr. 1● . 38. d Luk. 18. 1. 21. 36. 1 Thes . 5. 13. e Gen. 3. 1 , &c. f Eph. 4. 78. g Psal . 14. 1. h Math. 6. 21. i Ps . 8. 7. ( l ) Math. 4. ●8 . ( n ) Gen. 2. 7. n Deut. 10. 12. o Joh. 3. 11. p Jam. 1. 17. q Mal. 1. 6. r Math. 22. 37 , s Deut. 30. 11 , 12 , 13. t Psal . 94. 9 , 10 , 11. u Deut. 30. 11-16 . x Cant. 5. 16. y Rom. 1. 20. z Act. 17. 24-29 . a Job 10. 8-12 . b Ps . 73. 25. c 1 Chron. 29. 11-16 . d 1 Tim. 1. 9. e Rom. 13. 20. f Gen. 17. 10-13 . g 1 Joh. 4. 5-19 . h 1 Joh. 2. 15. i Deut. 30. 19 , 20. l 1 Cor. 2. 14. m Eccl ▪ 1. 1. n 1 Cor. 3. 22. o Wisd ▪ 13. 3 , 4 , 5. p Eccl. 1. 14. q Deut. 32. 39. r Isa . 33. 22. s Isa . 1. 11 , 23. t 1 Pet. 2. 9. u Luke 18. 1. x 1 Cor. 7. 9. y Col 3. 2. z Prov. 8. 31. a Psal . 146. 4. b Jam. 5. 2 , 3. c Luke 18. 1. d Eph. 4. 18 , 19. e 1 Joh. 2. 15. f Tit , 2. g Deut. 4. 11 , 12. ●9 . Jer. 29. 13. 14. h Luke 14. 26. i Gal. 5. 17. l Eccl. 3. 18. 2 Pet. 10. 12. m Phil. 3. 20. n Wisd . 1. 13 , 14. o Psal . 39 ▪ 7. p Luke 14. 33. q 1 Pet. 2. 11. r 1 Sam. 7. 3. Prov. 23. 26. Jer. 3. 10. s Ezek. 33. 8. t Matth. 16. 18. u Joh. 21. 15 , 16 , 17. x Job 1. 8. y Job 27. 6. 1 Cor. 4. 4. z 2 Cor. 5. 11. a Jer. 23. 21 , 22. b Heb. 13. 17. c Matth. 6. 33. d Luke 14 26 , 33. e 1 Cor. 3. 19 , 20. f Jer. 17. 5. g Matth. 15. 14. h Joh. 3. 31. i Matt. 4. 1-10 . l Pal. 73. 25 , 26. m Luke 15. 20. n 1 Joh. 15. 16. o Prov. 4. 23. p Rev. 3. 20. q Luke 16. 16. r Jam. 4. 14. s Is . 59. 2. t Luke 9 58. u 1 Cor. 3. 21 , 22. x Matth. 23. 8. y Joh. 14. 16. z Joh. 6. 50. a 8. 51. b Psal . 37. 5. c 1 Cor. 1. 19. d Matth. 18. 3. e Psal . 50. 16 , 17. f 2 Pet. 2. 21. g Prov. 27. 14. 2 Thess . 2. 5. h 2 Tim. 4. 3 , 4. i Gal. 1. 10. l Is . 59. 14 , 15. m Rev. 3. 17. 18. 7. n Rom. 2. 25 — 29. Rev. 19. 1 — 9. o Luke 18. 8. p Matth. 24. 2. q Rev. 19. 2. r Acts 3. 17. s Matth. 27. 23 , 24. t Ezek. 16. 35 — 42. u Matth. 23. 34 , 3● . x Gal. 1. 10. y Ps . 1. 2. z John 5. 39 , 40. a 2 Tim. 3. 16. b John 7. 48 , 49. c 1 Cor. 2 , 13 , 14. d Matth. 16. 18. e Joh 8. 31. f Rev. 18. 5. g Rev. 18. 23. h Jer. 7. 4. Mal. 2. 7 , 8. i Matth. 26. 26 , 27 , 28. l Joh. 6. 54. m 1 Cor. 6. 10. n Joh. 6. 63. 2 Joh. 9. o Joh. 8. 51. p Joh. 1. 2. Heb. 1. 3. q Luke 8. 21. r ●s . 55. 9 10. s Exod. 23. 2. t Phil. 1. 10. u Job . 6. 32 , 33. x Is . 59. 21. Matth. 24. 35. y 2 Cor. 10. 5. z Matt. 26. 70. a Gal. 2. 11. b 1 Cor. 6. 17. c Rom. 8. 9. d Tit. 1. 16. e Heb. 10 38. f Jer. 2. 13. g John 4. 23 , 24. h 2 Joh. 9. i Is . 59. 21. l Matth. 13. 44. m Psal . 80. 9-17 . n John 15. 4 , 16. Col. 2. 7. o Is . 26 20. p Matth. 6. 33. q Luke 17. 21. r Joh. 17. 17. s Joh. 18. 36. t Eph. 3. 16 , 17. u Matth. 24. 26. x Rev. 3. 9. y Acts 17. 28. z Is . 26. 9. a 1 Cor. 3. 16 , 17. b Eccl. 1. 8. c Jo● . 4. 10 , 14. 1 Jo● . 4. 7 , 8. d Tit. 3. 3. e Is . 5. 12 , 13. f 1 Cor. 15. 19. g Wisd . 2. 23. g Ps . ● . 7 , 8 , 9. h Joh. 15. 6. i Rom. 14. 17. l Joh. 8. 23. Rom. 6. 16 , 18 , 22. m Ps . 91. n Ps . 73. 25 , 26. o Prov. 8. 14 , 21. p Luke 15. 18. q Job 2. 10. r Ps . 118. s Jam. 1. 2. t Acts 5. 41. u Phil. 4. 11 , 12. x Phil. 1. 28 , 29. 1 Pet. 4. 12 , 13 , 14. y 2 Tim. 2. 12. z Acts 4. 34. a 2 Cor. 6. 16. b Rev. 19. 1-9 . c Psal . 137. 7 , 8 , 9. Rev. 6. 10. d Matth. 24. 2. e Rom. 14. 17. f Is 66. 1 , 2 , 5. g Is . 27. 4. h Wisd . 12. 14. i Jer. 15. 1 , 5 , 6. m Is . 1. 15. n Jam. 4. 3. o Gen. 18. 32. p 1 Pet. 1. 6 , 7. q Mat. 13. 20 , 21. ( k ) Jer. 17. 1. ( l ) Deut. 1. 42 , 43. 45. Prov. 1 24. 31. Zach. 7. 13. r Ps . 45. 5. Ps . 89. 14 , 15. Jer. 32. 17 , 18. s Ps . 147. 5. R. m. 11. 33 . -36 . s Ps . 111. 7 , 8. u Mic. 6. 8. x Prov. 1 . 20.-23 . 9 . 1-6 . y Prov. 30. 4. z John 14. 21. a 1 Joh. 18. 8. b 1 Joh. 4. 10 , 14. c Joh. 1 14. d 1 Joh. 4. 13. 5. 20. e 1 Joh. 1. 10. f 1 Sam. 11. 16. 4. 19. 29. 24. g 1 Kings , ii . 4. ii . h Gal. ii . 2 14. i Ps . 127. 1. l Joh. 17. 17 , 19. Eph. 5. 26 , 27. m Joh. 20. 22. n 14. 26. o Jer. 30. 24. Dan. 12. 9. p 1 Cor. 1● . 9 , 10. q ●s . 11. 9. r Eph. 1. 17. 18. s Mat ii . 25. t Joel 2 28 , 29. * See this Explication in the last Letter of the First Part , of La Numiere n●● en Tenebres . t Matth. 10. 27 , 28. u Joh. 17. 19 - , 26. x Hos . 2. 2. y Heb. 4. 12. z Rom 7. 9. a Act. 1. 6 , 7. b Jer. 30. 24. Dan. 12. 9. Rev. 10. 4. d Matth. 13. 34 , 35. e Matth. 11. 25. ( c ) Dan. 12. 8. f Psal . 92. 5 , 6. g Rev. 19. 7. h Is . 64. 4. 1 Cor. 2. 9. i Rev. 20. 4. 21. 3. l Prov. 8 21. m Cant 4. 10. n Wisd . 2. 23. o Gen. 3. 6. p Is . 4● . 10. q Wisd . 12. 2. r Psal . 73. 2● ▪ 26. s Gen. 3. 22. t Rev. 21. 7. u Ps . 95 , & 96 ▪ & 9● . Rev. 5. 10. Rev. 21. 1. x Acts 17. 24. ( y ) Joh. 1. 2. z 1 Cor. 13 12. a Job 19. 25 , 26 , 27. b Psal . 9● ▪ 9● , 97. 148 , 149 , 50. c Iuke 2. 14. d Joh. 3. 1● . e Luke 11. 52. f Matth. 6. 3. g 1 Pet. 2. 21. h 1 Cor. 15. 28. i Mal. 1. 16. l Jer. 32. 40. m Isa . 45. 18. m Isa . 45. 18. ( n ) Mat. 24 30. o Mat. 24. 1● . p Is . 29. 13. q Mat. 3. 12. r Ps . 72. 17. Dan. 2. 44. s See Heb. ii . 13. t Eccl. 1. 4. Baruch 3. 32. u Ps . 138. 8. Eccl. 16. 31. y Rom. 8. 20. Prov. 8. 31. a Rom. 8. 20. b Gen. 3. 17 , 18. d Is . 65. 18 , — 25. ( c ) Rev. 20. 1 , — 5. e Ps . 110. 3. f Is . 4. 2 , 3. and 33. 24. g Rev. 22 3 , 4. h Jer. 31. 34. i Ps . 102. 26 , 27. l Zach. 13. 8 , 9. m Is . 26. 20 , 31. Is . 56. 4 , 5. Rev. 12. 14. n Joh. 12. 31. o Rev. 9. 20. p Wisd . 12. 9. 2 Pet. 9. 4. q Luke 21. r Ps . 50. 3. s Is . ii . 4. 2 Thess . 2. 8. t Rev. 19. 20. u Mat. 24. 6 , 7. x 1 Pet. 4. 17. 18. 19. 22 y Mat. 2. 20. z Mat. 24. 21. a Mark 14 Acts 13. 24. b Mat. 25. 32 , -41. c 25. 46. d 4 Esdr . 9. 9 . -12 . e Is . 13 , 21 , 22. Rev. 19. 2. f Is . ii . 4 , -9. g Is . 33. 24. h 35. 3. 4. 40. 31. Rev. 21. 4. i Is . 3. ii . n 1 Cor. 10. 13. o Cant. 3. 2 , 3. p Eph. 3. 17. q 2 Cor. 6. 16. r Cant. 1. 7. s Cant. 2. 14. t Mat. 5. 29 , 30. u Joh. 4. 23. x Luke ii . 1. 4. Mat. 6. 9. y Joh. 16. 23 , 24. z Ps . 148. 150. a ●s . 96 98. b Rom. 7. 23. c Rev. 7. 17. d 2 Pet. 3. 13. Is . 65. 17-24 . e Eccles . 2. 2. f Eph. 6. 12. g Rom. 7. 24. h Is . 45. 22 , 23. i 1 Cor. 2. 9. l Math. 22. 2. m Math. 25. 15. n Luk. 14. 16. o Math. 13. 31. p Math. 13. 44. q Luk. 1. 68. r 1. 46. s Luk. 2. 35. t Luk. 11. 27 , 28. x Ps . 119. 89 , 90 , 91. y Rev. 21. 22 z Deut. 32. 4. Mat. 26. 29. b Luke 12. 37. c Luke 6. 21 , 25. d 1 Cor. 6. 19. e Deut. 29 : 5 , 6. f Is . 65. 23. g Gen. 3. 1 , -6. h 6. 7. i Numb . 14. 30. l Gen. 18. 32. m Mat. 15. 6. n Is . 53. 1. o Mat. 13. 44. p Dan. 12. 9. 12. r Mat. 11. 25 , 26. s Mat. 24. 36. t Mat. 16. 27. 2. Thess . 1. 10. u Zach. 13. 8 , 9. x Rev. 22. 3. ( q ) 1 Cor. 2. 9. y Is . 65. 16 , 17. z Rev. 7. 16 , 17. a Is . 11. 8. c Rev. 21. 4. d 21. 5. e Luke 18. 7. Rev. 5. 8. ( b ) 35. 8 , 9 , 10. ( f ) 2 Thess . 1. 5 , 6 , 7. f 2 Thess . 5 , 6 , 7. g Rom. 6. 16. 4. Esd . 16. 65. h Luke 21. 26 , 31. i Rev. 21. 8. m Luke 21. 9 , 19. ( l ) Ps . 27. 13. 14. n 1 Pet. 4. 15 , 19. o Luk. 21. 26. p Luk. 22. 16. q 1 ▪ Joh. 3. 2. r Math. 6. 33. s Mark 10. 29 , 30. t Luk. 9. 58. u Luke 1. 32. x Mat. 13. 55. y Luke 1. 32. z Luke 1. 69. a Zach. 14. 5. 9. b Luke 1. 68-79 . c John 12. 22 , d Jer. 2. 13. f Is . 22. 12 , 13. g Gen. 3. 17. h 3. 16. ( e ) Has . 4. 1. i Luke 18. 10. l Ps . 7● . 27. m Gen. 18. 32. * Mat. 6 ▪ 2 , 5. n Is . 29. 13. o 1 Cor. 2. ii . — 15. p Ps . 119. 137. q Luke 14. 12 , 13 , 14. r Eph. 5. 9. Ps . 89. 15. s Ps . 36. 10. t Matth. 5. 20. u 19. 26. x John 7. 37. y Luke 13. 3. z Ezek 5. 12. 15. 21. a Is . 5. 11 , 12. Phil. 3. 18 , 19. b 4 Esd . 15. 16. 14-18 . c Rom. 1. 28. 2 Thess . 2. 11. d Jer. 9. 3 , 4. e Jer. 6. 14. 8. 11. Ez. 1● . 18. f Is . 59. 3 , 4 , 8. g Ez. 13. 19. h Jer. 5. 1. 7. 28. i Joel 2. 30 , 31. 4 Esd . 5. 1-12 . l Wisd . 11. 16. m Amos 3. 6. n Matth. 10. 30. o Matth 24. 8. p Kings 22. 22. q Rom. 1. 28. 2 Thess . 2. 10 , 11 , 12. r Jer. 13. 25. Ezek. 13. 19. s Ps . 81. 12 , 13. t Jam. 1. 17. u Rom. 11. 29. x Cant. 4. 10 , 11 , 12. Apoc. 19. 7. Notes for div A28890-e25920 a Acts 10. 34. b Rom. 2. 6. c Matth. 12. 37. d Mark 16. 15. 16. e Matth. 8. 11 , 12. f 1 Cor. 15. 50. g Matth. 10. 8. h 1 James 15. 22. i John 4. 23. l John 18. 15. a Matth. 11. 25. b Matth. 18. 3. and 20. 27. c Prov. 4. 23. d Gen. 4. 7. e Psal . 13. 3 , 5 , 7. f Isa . 59. 2. g Isa . 1. 16. 17 , 18. h Act. 17 ▪ 27 , 28. i Mal. 3. 6. k Is . 30. 19. 2 Pet. 3. 1. l Matth. 7. 7 , 11. m Wisd . 11. 14 , 25. n Luk. 15. 20 , 22 , 23. o Deut. 30. 11. Mat. 23. 37. p Prov. 1. 20 , — 33. q Ezech. 18. 23 , — 32. r Luk. 23 ▪ 42 , 43. s Eccl. 3. 14. t Ezec. 18. 14 , 17. u Eccles . 3. 8. x Gen. 27. 33. y Exod. 20. 5. z Mat. 27. ●5 . a Wisdom 11. 24. b Eccles . 15. 20. a Ps . 112. 2. Rom. 11. 16. 1 Cor. 7. 14. † Ps . 58. 4. b Jer. 17. 10. c 1 Pet. 3. 21. d Mark 16. 16. d Mark 16. 16. ( e ) Eph. 2. 8. Heb. 11. 6. e 2 Sam 18. 19. and 20 Chap and 24. f Exod. 20. 5. Ps . 58. 4. g Eccles . 15. 14 , -17. h Ps . 110. 3. i Matth. 19. 17. k Joh. 15. 18 , 19. l Acts 2 , 41 , 8 , 37. † Rom. 2. 28 , 29 m Pet. 3. 21. n Luk. 14. 26 , 27 , 33. a Eph. 6. 11. 12. b Act. 20. 29 , 30. 2 Cor. 13. 14 , 15. Rev. 2. 3. c 2 Cor. 8. 8 , 12. d Mat. 19. 21. e Mat. 16. 24. f Ps . 110. 3. g Deut. 30. 19. Eccl. 15. 15. h Joh. 6. 67. i Mat. 11. 29. k Mat. 11. 30. a Prov. 30. 5 , 6. b Eccl. 3. 14. c Ps . 19. 7. d John 6. 67. e Matth. 20. 25 , 26. f Joh. 5. 14. and 8. 11. g 2 Cor. 10. 15. h Eph. 2. 20. i Mal. 1. 13 , and 2. 3. k 1 Joh. 4. 8. l Col. 3. 14. Joh. 13. 34. and 15. 10. m Jam. 5. 16. n Joh. 6. 53. o Act. 20. 34. 1 Thes . 2. 9. p Luk. 10. 7 , -11. q Col. 2. 20 r Joh. 2. 1. s Mat. 23. 8. Jam. 3. 1. t Act. 2. 48. 4. ●5 . u Act. 4. 4. ( x ] Mat. 7. 1. x 1 John 2. 15. a Gen. 3. 19. b Mark 6. 3. c Act. 20. 34 , 35. 1 Thes . 2. 9. d Eccl. 33. 31. e Acts 20. 35. f Eccl. 40. 31 , 34. a Eph. 5. 15 , 17. Phil. 1. 9 , 10. b Rev. 21. 8. c Rev. 17. 1. d Joh. 16. 2. e 2 Thes . 2. 10 , 11. f Mat. 6. 24. g 2 Tim. 3. 17. h Prov. 1. 20. &c. i Ps . 110. 3. k 2 Cor. 5. 20. 6 , 1. Acts 20. 31. Eph. 4. 1. 2 Thes . 2. 7. Phil. 9. 10. 20. 1 Pet. 5. 1 , 3. 2 Joh 5. l Mat. 5. 17. Rom. 3. 3. Gal 2. 18. ( m ) 1 Joh. 2. 7 , 8. n Rom. 11. 20 , 21 , 22. o Hos . 2. 9. p 2 Cor. 11. 3. q Ezec. 16. 15. r Rev. 18. 5. s Jer. 6. 16 , — 19. John 15. 6. t Isa . 66. 3 , 4. u Rev. 17. 2. x John 18. 36. y Mat. 28. 20. z 2 Tim. 2. 12 , 13. a Rev. 2. 21. b Rev. 17. and 18. c Acts 10. 34. d John 8. 31. e Prov. 3. 5 , 6. f Matth. 16. 24. g Luke 9. 50. h Mat. 9. 14 , 15. i 1 Cor. 1. 12. 13. k Mat. 19. 16 , 17. m Rom. 11. 29. n Rev. 12. 6 , 14. 18 , 4. o John 12. 39. q Ps . 89. 15. r Mat. 7. 15. 24. 5. 11. 24. a Phil. 2. 5. b Acts 2. 46. c Luke 22. 19. John 6. 55. d 1 Cor. 13. 1 , — 4. e Acts 6. 1 , 2. f Mark 2. 7. g Prov. 28. 13. h Deut. 6. 13. i Wisd . 12. 14. k Ps . 98. 97 , 2. l 1 John 4. 1. m Matth 1 5. 13 , 14. n Matth. 15. 14. o Rev. 19. 1 , ●●…9 . p Matth. 24 26. q 2 Thes . 2. 10 , 11 , 12. r 2 Pet. 2. 18 , 19. s Psal . 25. ( 24 , ) 8. t 2 Tim. 4. 3. 4. u John 3. 19 , a Matth. 12. 31. b Acts 2. 37 , 38. c Rev. 1. 7. compare Zach. 12. 10. e Matth. 12. 31 , 32. f Matth. 6. 1 , — 8. g Mat. 7. 21 , 22. 25 , 11. g Mat. 7. 21 , 22. 25 , 11. ( h ) 2 Tim. 3. 8. i Luk. 21. 17. l Luke 16. 15. ( k ) Is . 55. 8 , 9. a Ps . 15. ( 14 ) . Ps . 112 , ( 111 , ) 4. b Matth. 5. 48. c Luke 18 10 , -14. d Matth. 5. 20. e Matth. 5. 44 , 45. f Rom. 13. 10. 3 Joh. 11. g Is . 59. 15 , 16. h Luke 18. 41. i 1 Tim. 2. 4 , 5. k Prov. 8. 36. Wisd , 1. 16. l Matth. 23. 27. m Ps . 37. n Rev. 21. 7. Is . 60. 21. 65. 9 , — 25. o Rev. 21. 6. p Matth. 9. 13. q Jos . 12. 32. r John 1. 29. s Matth. 24. 35. t 1 Pet. 2. 21. u Marth . 7. 21. x Rom. 8. 3. y Matth. 16. 24. z Gal. 2. 20. a Is . 58. 10. b Joh. 3. 19. c Joh. 12. 35 , 36. d Eccl. 11. 3. e Is . 9. 15. f John 16. 8. g Matth. 23. 8. h Mat. 16. 6. i Mat. 7. 15. k Jer. 1. 17 , 5. a 1 Cor. 13. 9 — 12. b John 16. 13. e Galat. 5. 22. f Isa . 11. 12. ( c ) Matth. 13. 44. ( d ) Dan. 12. 4 , g 2 Cor. 6. 14 , 15 , 16. a Joh 1. 11. 2. 10. Rom. 8. 27. b 2 Cor. 12. 7. c Joh 1. 12. 2. 6. d Phil. 1. 29. e Matth. 25. 21. f Matth 12. 36. g Matth. 10. 30. i Gen 3. 16. k Luke 18. 11. l Ps . 36. 37 , 5. m Ps . 72. 73. 75. n Matth. 7. 6. o Prov. 1. 7. p Heb. 13. 21. a Luk. 18. 14. b Eph. 5. 9. c Gal. ● . 20. d 1 Cor. 6. 17. e Gal. 1. 10. f Col. 3. 1 , 2. g Matth. 6. 20. h 1 Cor. 13. 3. i John 7. 17. ( k ) Jam. 4. 4. a Ps , 73. 23 , 24 , 25. * Ps . 116. 11. b 1 Cor. 6. 17. c Matth. 24. 11. d Luke 18. 8. a 2 John 9. b Matth. 11. 29. c Ps . 22. 7. d Acts 3. 12 , 16. 10. 26. 14. 15. Ps . 115. 1. e Luke 16. 15. f John 4. 24. g Jer. 17. 10. h 1 Cor. 9. 27. i Matth. 26. 41. k Rom. 11. 29. l Luke 10. 16. m Rev. 17. 1. n Jer. 14. 11. ( m ) See Rev. 17. and 18. o Rom. 1. 8. p Jam. 1. 17. q Gal. 1. 8 , 9. r John 16. 13. a Isa . 58. 10. b John 14. 17. c John 3. 19. d 2 Tim. 3 , 2 , and 8. e Isa . 30. 10. f 2 Tim. 3. 1. g 1 Cor. 2. 8. h Ps . 10. 4. i John 3. 7. k Matth. 18. 3. ( h ) Isa . 60. 2. l Psal . 116. 11. m 2 Thes . 2. 4 n Acts 17. 11. o John 6. 10. p Psal . 1 , 16. 3. 18 , 19. q Rev. 2. 9. r Ps . ● 15. ● . s Matth. 22. 49. t 1 Cor. 16. 22. u Mat. 19. 17. x 1 Joh. 4. 8. z 1 Cor. 2. 12. a 1 Joh. 5. 20. b Joh. 1. 14. 16. c Rev. 19. 13. d 1 Joh. 4. 9. e Eph. 1. 17. f Joh. 3. 19. g Joh. 16. 13. h Matth. 5. 17. g Eph. 5. 9. i Gal. 4. 6. a 1 Pet. 5. 8. b Matth. 7. 15. c Matth. 24. 15. d Rev. 21. 8. e 2 Thes . 2. 10. f Matth. 10. 16 , 17. g John 3. 20. h Matth. 24. 4 , 5 , 11 , 24. i John 14. 21 , 23. k Cant. 3. 2 , 4. l 2 Pet. 1. 21. m 1 Kings 22. 21 , 22. n Gal. 5. 19 , 22. 2 Cor. 6. 7. 13. 8. p 1 John 4. 5 , 6. 2 Tim. 4. 3. q 1 Kings 22. 12 , 13. Jer. 6. 14. 23. 17 , &c. r Matth. 24. 15. s Matth. 3. 10. t Dan. 2. u 2 John 9. x Matth. 7. 21. 19. 17. y 2 Tim 4. 1. z Matth. 24. 16. a Matth. 7. 6. b Matth. 15. 26. c Isa . 58. 9 , 14. d Rom. 16. 20. e Rev. 7. 4 , -9. 14. 1 , -15. f Isa . 44. 3. 59. 20 , 21. g Isa . 40. 11. Ezek. 34. 12 , — 31. h Hos . 1. 10. 2. 23. i Matth. 12. 32. k Matth. 10. 16 , 17 , 18. l Rev. 12. 17. m Mark 13. 12. n Luke 22. 53. o Isa . 60. 2. p John 16. 2. q Rev. 12. 12. r Luke 10. 19. s Rev. 2. 10. a Matth. 23. 38 , 39. c Rom. 11 21 , 22 , 23. ( b ) Rom. 11. 25 , -31. d 1 Pet. 2. 20 , — 24. e Zach. 12. 10 , — 14. f Jer. 31. 25. g Rom , 11. 26. Rev. 1. 7. h Hos . 5. 15. k 1 Cor. 1. 27 , 28. m Luke 1. 52. n Isa . 62. 2 , 3. o Is . 47. Rev. 18. p Luke 14. 11. r Isa . 60. 14 , 15 , 16. s Isa . 49. 23. 54. 11 , &c. Jer. 31. 17. t Isa . 53. 11. Hos . 6. 3. u Isa . 66. 5 , and 18. x Isa . 40. 9 , 10 , 11. y Luke 12. 28. z Luke 14. 24. ( i ) Isa . 27. 9. 40. 2. ( l ) Zach. 8. 23. Rev. 7. 4. 14. 4. a Jer. 30. 24. b Dan. 12. 8. d 2 Pet. 2. 16. e 1 Cor. 13. 8. e 1 Cor. 13. 8. ( c ) 1. John 5. 6. f Matth , 24. 30. g Rev. 12. 13. h Rom. 8. 18. 2 Thes . 1. 5. i Ezech. 34. 23 , 24. k Luke 12 37. l Matth. 26. 29. m Rev. 21. 25. n Acts 3. 21. o Psal . 2. 8. Psal . 22. 29. 71. 8. Zach. 14. 9. p Luke 12. 45 , 46. q 1 Cor. 14. 33. r 2 Pet. 3. 9. s 4 Esdr . 16. 18 , &c. Matth. 24. 8. t Isa . 62. 6. u Matth. 25. 21. x Psalm 97. 3 , 4. Zach. 14. 4 , 5. Rev. 1. 7. y Wisd . 11. 20. z Ezech. 33. 11. a Isa . 11. 2. b 1 Pet. 5. 8. c Ps . 73. 23 , -28. Notes for div A28890-e42320 a Ps . 139. 7. 12. b Is . 66. 3. 4. c Joh. 6. 38. d Prov. 23. 26. Is . 58. 13. e VVisd . 12. 2. f 1 Tim. 9. h Act. 10. 34 , i Gal. 3. , 17. k Prov. 8. 31. l Is . 1. 19. ( g ) Ps . 37. 4 , 5. m 1 Cor. 4. 2● . n Math. 8. 10 , 11. * Ps . 37. 5 , 6. o Math. 16. 2● . p Luk. 14. 33. q Luk. 9. 33. r Math. 5. 29. s Mat. 26. 39. u 2 Cor. 12. 10. x Rom. 8. 28. y Isa . 66. 4. z Psalm 81. 12 , 13. a 4 Esd . 8. 56. b Gen. 1. 27. c Ps . 40. 9. see 2 Cor. 8. 8. d Act. 17. 28 , 29. * ●●eut . 32. 4. ( e ) Ps . 110. 3. f Gen. 1. 26. h 4 Esd . 8. 56. i Luk. 16. 8. ( g ) Act. 17. 18. k Rev. 17. 4. l Deut. 32. 4. Ps . 33. 4. n Is . 1. 19. p Cant. 7. 12. 8. 6 , 7. ( m ) VVisd . 9. 6 , 17. ( o ) 1 Cor. 2. 14. q Deut. 30. 19. Eccles . 5. 17 , 18. r Jam. 1. 17. s Lam. 3. 22. Math 5. 45. t VVisd . 2. 18. u Gen. 12. 18. x Gen. 2. 18. y Isa . 5. 12 , 13. z Gen. 3. 7. a Psal . 36. 9 , 10. b Jam. 1. 17. c Tit. 1. 16. d 2 Thes . 2. 10 , 11 , 12. e Mat. 9. 12. f Joh. 4. 24 g 1 Pet. 3. 21. h Joh. 8. 31. i John 2. 9 , k Mark 13. 14 , 15 , 16. l M●t 8. 12. m Rom. 11. 26 , 31. n Mat. 3. 9. o Rev. 18. 4. p Rev. 17. 16. 18. 2. r Mat. 24. 26. s Mat. 24. 21. t Luke 21. 26. u Mat. 16. 27. x Ps . 72. & Ps . 75. y Luk. 18. 8. * Ps . 119. 37. z VVisd . 11. 21. a Rom. 2. 9. b Is . 24. 1 — 6 — 17 , 18 , 19. Hab. 3. 5 — 18 c Rev , 18. 6. d Jer. 2. 19. e Rev. 18. 4 , 5. f Gen. 18. 23 , 25. g John 17. 9. h Gen. 18. 30. k Exod. 10. 23. l Rev. 3. 17. and 18. 7. ( i ) Jam. 1. 17. m 1 Pet. 5. 5. n Joh. 14. 6. o Math. 24. 24. p Ps . 96. 13. Hab. 3. Rev. 5. 10. 11. 17 , 18. 20. 4. &c. q ibid. 2 Tim. 2. 12. r Heb. 10. 37 , 38. s 1 John 2. 16. t Eph. 4. 9. u John 7. 24. x 1 Cor. 15. 33. y See Ps . 50. 72 75 96 97 98. Isa . 40. &c. z Ps . 40. 8. Heb. 10. 5 ▪ 7. a 2 Cor. 6. 16. Rev. 21. ● . b Joh. 4. 24. Eph. 6. 12. c Eph. 5. 9. e 2 Tim. 3. ● ▪ ( d ) Jer. 8. 12 ▪ g Joh. 14. 6. h 2 Thes . 2. 8. 2 Tim. 3. 2. i 2 Thes . ●●●● b Joh. 17. 17. c 1 Cor. 10. 11. d Rev. 13. e Rev. 16. 15. f Math. 24. 8. g Heb 9. 27. h Eccl. 11. 3. i Heb. 11. 7. k Prov. 1. 28. l 1 Thes . 5. 3. m Luk. 17. 26. n Mat. 24. 8. o Luk. 17. 34 , 35. p 1 Joh. 4. 14. q Ps . 75. 3 , 4. Act. 3. 21. r Matth. 24. 22. s Is . 4. 3. 45. 22. Luk. 3. 6. t Ps . 98. 2 , 3. u Ps . 98. 9. 96 , 97. &c. x Is . 60. 21 , 22 y Is . 40. 11. Ezek. 34. 12. &c. z Matth. 19. 28 , 29. Rev. 11. 17 , 18. a Rev. 20. b Deut. 32. 4. c Is . 45. 23 , 24 d Rev. 11. 18. e Gen. 1. f Wisd . 11. 21 g Gen. 6. 3 , 13 , 14. h Gen. 7. 14. i Psal . 73. 25. k Isa . 45. 28. l Isa . 65. and 66. Rev. 13. 14. — 17. m Psal . 37. 9 , 11. n Rom. 1. 22. o Rev. 17. 5. p 1 Cor. 7. 19. q Math. 9. 13. r 2 Tim. 3 3. and 4. s Rev. 12. 13 , 17. t Gen. 3. 15. Confer . Rev. 12. 11. and 17. u Luk. 18. 8. Tit. 1. 16. y Rev. 6. 10 , 11. ( 13. 7. ) z Mat. 23. 32 , 33. Rev. 18. 5. a Jer. 2. 19. b Rev. 14. 13. ( x ) Mat. 24. 2. Rev. 17. and 18. c Tit. 1. 16. d 1 Cor. 1. 27 , 28. e Mat. 4. 4. f Gen. 3. 19. g Joel 2. 28 , 29. John 16. 13. Phil. 3. 15. 1 Thess . 5. 19 , 20. h Isa . 29. 9 , 10. i Isa . 4. 13. k Mat. 12. 34. Chap. 23. l Mat. 16. 23. m St. Paul to the Corinth . and Galat. n Rom. 1. 32. 1 Tim. 5. 22. o Mat. 5. 28. John 8. 44. * Jer. 17. 20. p Psal . 19. ( 18 ) 13. ( q ) Acts 5. 29. r Psal . 49. ( 48 ) 18. s Jer. 9. 1. 2 Cor. 12. 21. t Ezek. 33. 6 , 7 , 8. x Rev. 21. 27. y Heb. 12. 14. z Jer. 2. 19. a Revel . 1. 7. b Matth. 8. 11 , 12. & 21. 31 , 32. c Wisd . 12. 2. & 10. d 2 Pet. 3. 9. e Mat. 5. 3-10 . g Isa . 20. 10. h Exod. 20. 6. Ezek. 33. 12. i Mal. 2. 3. k Luke 13. 3. l Mat. 18. 3. m Mat. 6. 2 , 5. n Rom. 6. 4. o Heb. 9. 27. p 1 Cor. 1. 19. q Mark 10. 15. r Isa . 5. 13. s Psal . 37. 5. t Ezek. 18. 23. u Rom. 11. 29. x Luke 15. 24. y Deut. 32. 6. z Prov. 23. 26. a John 3. 8. b Psal . 8. 7. c Gen. 3. 17 , 19. d Prov. 8. 31. e Cant. 2. 4. f Luke 10 ▪ 42. g Psal . 81. 14 , 17. h Mat. 6. 26. i Psal . 73. 23 , 24. l Psal . 7● ▪ 25 , 26. m Luke 15. 18. n Psal . 18. ● , 7. o Psal . 37. 5 , 7. p Isa . 65. 3. q Psal . 34. 15. r Jos . 58. 13. s Gal. 4. 4. 1 Cor. 10. 11. t John 6. 13. u John 14. 26. x John 16. 9. y 1 John 5. 7. z John 1. 1. a 1 John 5. 20. compare 1 Cor. 2. 10 , 11 , 12. b John 16. 12 , 13. c Joh. 16. 14 , 15. d 1 Cor. 13. 9. e John 4. 21-24 . f Hos . 4. 1. g Hos . 6. 1. h 1 John 4. 24. i Jer. 32. 40. k Prov. 8. 31. l Isa . 58. 11 — 14. m Gen. 17. 7. n Rev. 22. 12. o Rev. 5. 10. p Rev. 7. 15 , 16 , 17. q Prov. 23. 26. r Ezck 33. 12. 16. s Mark 8. 36 , 37. t Jam. 2. 26. u Tit. 1. 16. w 2 Pet. 3. 9. x Psal . 31. 6. y Psal . 49. 12-15 . z Wisd . 1. 13 , 14. a Eccl. 12. 12. Luke 12. 11 , 12. b 1 Cor. 7. 32 , 34. c 1 Tim. 6. 8. d 1 Joh. 2. 15. e Isa . 22. 12 , 13. f 1 Pet. 2. 11. g 1 Pet. 5. 1 , &c. h Mark 6. 3. i 1 Thess . 2. 9. k 2 Cor. 11. 23. &c. l Col. 1. 24. m Mat. 7. 21. n Psal . 31. 6. o Gal. 2. 20. p Rom. 8. 26. q Heb. 13. 21. r Jam. 2. 22 , 24 , 26. s Luke 12. 47. t 1 Tim. 1. 9 , 10. u Luke 10. 42. x 1 John 2. 15 , y Matth. 6. 25 , &c. z Psal . 146. 3 , 4. John 2. 17. a Gal. 2. 20. b Luke 18. 1. c Cant. 5. 2. Luke 12. 35 , 36. d Prov. 28. 13. e Mat. 7. 8. f Jer. 17. 5. g Psal . 116. 11. h Luke 10. 42 i Mat. 16. 24. k Mat. 11. 28. l Mat. 8. 20. m Luke 14. 26 , 33. n Ibid. o Mat. 24. 24. p Rev. 13. 4. q Eccles . 12. 8 , 9 , 12. r You will find the Places where all these Matters are treated of by the Index . s Matth. 3. 9. t John. 15. 6. u Mat. 15. 14. x Isa . 29. 14. y Gen. 19. 26. a Psal . 46. 3 , &c. b Luke 21. 36. d 1 Cor. 8. 2. e Matth. 18. 3. 1 Pet. 2. 2. f Mat. 13. 44. g Rev. 5. 1 — 9. h Isa . 29. 14. i Rev. 21. 2. l Ibid. v. 3. m Rev. 20. 14 , 15. n Isa . 66. 3 , 4. o Psal . 73. 27. p Wisd . 1. 13 , 14. q Rom. 5. 12. r Psal . 11. 6. s Isa . 3. 10. t Psal . 14. 2 , 3. u Psal . 81. 12. x 1 Cor. 10. 11. 1 John 2. 18. y Heb. 10. 37. z Matth. 25. 46. a 1 Pet. 3. 13. b Gen. 1. 26. c Prov. 8. 31. d Isa . 11. 6 , &c. g Heb. 11. 34. h Josh . 10. 12. i Matth. 24. 4 , 5. 11. 24. k Psal . 37. 5. 73. 23 , 24. l Rev. 12. 12 , 17. 13. 3 , 7 , 8. m Mat. 10. 17. n Luke 23. 2. o Mat. 27. 63. p John 8. 48. q Matth. 10. 25. r Matth. 5. 11. s Rev. 14. 13. t Matth. 10. 17. u Matth. 7. 1. x Mat. 8. 11 , 12. y John 4. 44. y Mat. 8. 4. Rom. 2. 10 , 11. z Isa . 59. 16. a Rom. 1. 20. d This is She who wrote the Two Letters in the 42 Testimony of the Testimony of the Truth . ( b ) Psal . 27. 8. John 1. 9. ( c ) Acts 10. 34 , 35. e Matth. 25. 41. g Rom. 8. 28. h Psal . 131. 2. ( f ) Psal . 131. 2. i Jer. 17. 10. k Isa . 29. 1 , 3. l Acts 17. 25. m Prov. 23. 26. n Rom. 8. 8. o 1 Cor. 6. 17. p Jer. 14. 11. & 15. 1. q Gen. 1. 26. r Gen. 1. 27. s Rom. 11. 29. t Rom. 11. 29. u Eph. 4. 18. u Prov. 8. 31. x Jam. 1. 17. y Isa . 58. 13 , 14. a 4 Esdr . 8. 59 , 60. ( z ) John 6. 67. b Prov. 1. 20 — 33. c Mat. 25. 41. d Psal . 73. 23 , 24. e Jam. 1. 17. f Isa . 1. 19. h Psal . 110. 3. ( g ) Deut. 30. 14. i Prov. 8. 31. k Rom. 11. 29. l Eccl. 15. 14 — 17. m Jam. 1. 17. o John 17. 21 , 23. ( n ) Psal . 16. 8. p Mat. 25. 46. q Rom. 11. 29. r Mat. 11. 11. s 1 Pet. 5. 8. t Luke 16. 25 , 26. u Eccles . 11. 3. x Jer. 31. 24. y Job 1. 12. & 2. 6. z Job 1. 21. & 2. 10. a 2 Cor. 12. 10. b Psal . 5. 5. Syr. 15. 21. c 2 Cor. 12. 9. d Mark 16. 18. e Psal . 33. 18. & 121. 4. f Psal . 17. 8. g Eccl. 15. 21. h Deut. 30. 19. i Psal . 110. 3. q Psal . 33. 4 , 5. Psal . 89. 15. m Prov. 8. 31. n Rev. 17. 3. o Wisd . 11. 25. 4 Esdr . 8. 59. p 2 Pet. 3. 9. q Prov. 1. 25. r Psal . 81. 12 , 13 , 14. s Prov. 4. 23. t Ezek. 33. 11. u 2 Tim. 3. 2 , 3 , &c. x Exod. 31. 1. y Rom. 5. 12. a Deut. 30. 19. Isa . 66. 3 , 4. ( z ) Mat. 23. 37. b Wisd . 1. 13 , 14. c Gen. 8. 21. d Rom. 11. 16. 1 Cor. 7. 14. e Mat. 5. 44. f 2 Pet. 3. 9. g Psal . 14. 2. & 82. 5. h Phil. 2. 12. i Psal . 31. 6. l John. 10. 28. m Heb. 10. 38. n Cant. 1. 4. p Hos . 13. 9. q Wisd . 5. 2-15 . ( o ) Isa . 60. 3. r Acts 9. 3. s Luke 7. 37. t John 17. 12. u Luke 23. 39. x Phil. 3. 6. z 1 Tim. 1. 13. ( y ) Gal. 1. 14. a Luke 7. 38. c Rev. 2. 23. d Psal . 111. 7 , 8. e Matth. 25. 15. f ver . 21. g Gen. 3. 8 , &c. h Eccl. 18. 9 — 12. 2 Pet. 3. 9. i Isa . 5. 4. l Mat. 5. 48. m Psal . 81. 11 , 14. John 16. 24. n Matth. 7. 7. o Psal . 145. 9. Eccl. 18. 12 , 13. p Rom. 5. 6 , 10. q Mat. 11. 25. r Psal . 119. 99 , 100. s 1 Cor. 4. 7. t 2 Cor. 3. 5. u 2 Cor. 12. 11. x John 3. 27. y Hos . 13. 9. z Psal . 72. 28. a Phil. 3. 7 , 8. b Wis . 1. 4 , 5. c Psal . 19. 1 , &c. d Prov. 20. 27. John 1. 9. e 1 Tim. 6. 16. f Heb. 11. 6. ( g ) Mat. 12. 33. 35. h Jer. 17. 10. i Heb. 11. 1. l Heb. 11. 6. Psal . 36. 6 , 7 , 8. m Psal . 16. 8. & 73. 23 , 24. n Gen. 3. 9. o John 5. 44. & 12. 42 , 43. p Heb. 11. per totum . q Gal. 2. 20. r Luke 23. 41. s Prov. 23. 26. t Deut. 30. 14. Rom. 10. 8. u Isa . 1. 3. y Gen. 3. 22. ( x ) Prov. 1. 26. ( z ) John 3. 3. a Judg. 8. 6. b Luke 13. 3. c Matth. 15. 14. d Mat. 19. 17. e Jam. 1. 17. f Psal . 81. 12 — 15. g Matth. 23. 37. h Gen. 6. 6. i Jam. 1. 17. k Rom. 11. 29. l Rom. 9. &c. m 1 Tim. 2. 4. n Mat. 5. 45. o Isa . 27. 4. p Isa . 29. 14. q Psal . 8. 3. r 1 Cor. 1. 20. s Cant. 8. 1. t John 12. 36. u Rev. 17. 3. x 1 Cor. 2. 11 , 12. y 1 Cor. 8. 1. z 1 Pet. 5. 5. a Matth. 11. 25. b 1 Cor. 3. 19. c Rom. 1. 22. d Jer. 17. 5. e Eccles . 15. 20. f Psal . 81. 13. Zech. 11. 12 g John 3. 19. h 1 Cor. 3. 18. i Psal . 131. 2. l 1 Pet. 5. 5. m Matth. 18. 3. n Gal. 1. 16. p Psal . 73. 25 , 26. ( o ) Eccles . 37. 17 , 18. q 2 Thess . 2. 4. r Matth. 27. 51. s Mat. 10. 16. u Luke 16. 8. ( t ) 1 Cor. 10. 15. x Eph. 4. 15. y Matth. 19. 5. z 1 Cor. 6. 15. a Gen. 2. 18. b Gen. 1. 26. c John 17. 23. 1 Cor. 6. 15. d Mat. 7. 15. & 24. 4 , 5 , 11 , 24 , 25. e Luke 16. 19. f Cant. 4. 7. g Rev. 17. 2. h John 8. 39. h Gen. 3. 9. i Psal . 138. 8. l Psal . 145. 9. m Matth. 1. 1 , 15. n Psal . 145. 9. o John 17. 21 , 23. ( n ) Cant. 6. 9. q 2 Cor. 2. 6. 17 , 18. r Matth. 16. 19. s Jer. 2. 13. u Matth. 24. 23. x Psal . 45. 10 , 14 , 15. y Cant. 3. 2 , 3. z 1 Pet. 1. 22. a Luke 14. 26. b Matth. 19. 21. c Matth. 19. 29. d John 13. 34. e John 6. 38. f Matth. 13. 33. g 1 Cor. 10. 11. h Jer. 31. 24. i 1 Pet. 3. 20. l Exod. 32. 19. m John 6. 66. n Isa . 55. 10 , 11. o Joel 2. 28. p Isa . 35. q 1 Cor. 10. 6. & 2 Cor. 3. 7 , 11. Heb. 10. 1. t 1 Cor. 13. 10 , 12. u Jer. 31. 3 , 4. Zach. 13. 8 , 9. x Isa . 33. 2. Zach. 14. 9. y Jer. 31. 34. Rev. 21. 22. ( r ) 1 Cor. 13. 9. ( s ) Joh. 14. 12. z Matth. 13. 44. 
A69597	----	Jacob Behmen's theosophick philosophy unfolded in divers considerations and demonstrations, shewing the verity and utility of the several doctrines or propositions contained in the writings of that divinely instructed author : also, the principal treatises of the said author abridged, and answers given to the remainder of the 177 theosophick questions, propounded by the said Jacob Behmen, which were left unanswered by him at the time of his death : as a help towards the better understanding the Old and New Testament : also what man is with respect to time and eternity, being an open gate to the great mysteries / by Edward Taylor ; with a short account of the life of Jacob Behmen. Selections. English. 1691 Böhme, Jakob, 1575-1624. 1691 Approx. 1627 KB of XML-encoded text transcribed from 230 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A69597 Wing B3421 ESTC R21858 12407861 ocm 12407861 61441 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69597) Transcribed from: (Early English Books Online ; image set 61441) Images scanned from microfilm: (Early English books, 1641-1700 ; 126:3 or 616:10) Jacob Behmen's theosophick philosophy unfolded in divers considerations and demonstrations, shewing the verity and utility of the several doctrines or propositions contained in the writings of that divinely instructed author : also, the principal treatises of the said author abridged, and answers given to the remainder of the 177 theosophick questions, propounded by the said Jacob Behmen, which were left unanswered by him at the time of his death : as a help towards the better understanding the Old and New Testament : also what man is with respect to time and eternity, being an open gate to the great mysteries / by Edward Taylor ; with a short account of the life of Jacob Behmen. Selections. English. 1691 Böhme, Jakob, 1575-1624. Taylor, Edward, fl. 1691. [14], 434, [8] p. : port. Printed for Tho. Salusbury ..., London : 1691. Errata: p. [1] at end. Reproduction of original in British Library and Huntington Library. Entry for T270 cancelled in Wing (2nd ed.) Includes index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Theology -- Early works to 1800. Theology -- History -- 17th century. Theosophy. Mysticism. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Mona Logarbo Sampled and proofread 2004-09 Mona Logarbo Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion IACOBUS BOHME TEUTONICUS PHILOSOPHUS & THEOSOPHUS CENTRALIS Jacob Behmen's Theosophick Philosophy UNFOLDED ; IN DIVERS Considerations and Demonstrations , SHEWING The Verity and Utility of the several Doctrines or Propositions contained in the Writings of that Divinely Instructed AUTHOR . ALSO , The Principal Treatises of the said Author Abridged . And Answers given to the Remainder of the 177 Theosophick Questions , Propounded by the said JACOB BEHMEN , which were left unanswered by him at the time of his Death . As a help towards the better Understanding the Old and New Testament . Also what Man is with respect to Time and Eternity . Being an Open Gate to the Greatest Mysteries . By EDWARD TAYLOR . With a short Account of the LIFE of JACOB BEHMEN . LONDON , Printed for Tho. Salusbury at the Sign of the Temple , next the Inner-Temple Gate in Fleetstreet . 1691. THE Publishers Preface TO THE READER . WE do with all Respects and Candidness , present you with the Works of one who was a true and faithful Labourer in his Day ; his Pains hath been bestowed , in watering and cultivating , what was sown by another Hand . And having imployed his Time and Talent well , is entered into his Lord's rest ; enjoying that Peace which must necessarily result from a faithful Performance of a Trust given by our great Lord. We can give but a very short account of the Author , but hope this Publication may produce a fuller , from some of his Personal Acquaintance . As we are informed , it was one Mr. Edward Taylor an English Gentleman , the latter part of his time he lived at Dublin , in much Privacy and Retirement , where he made this his Work and Business . He died at Dublin about the Year 1684. His Manuscripts were preserved by the Care of a Friend , and brought over hither , where they have lain some time in Private ; But considering how much we are beholding to our Predecessors for their great Pains taken to inform us , their Writings Published being a Testimony of their good Will to Posterity : And also considering the Labour taken by this good Man for a Publick Benefit , we could not in Justice to the Author deceased , nor with the respect we owe to all Mankind as our Brethren , suffer so Good and Profitable a Work , to Perish under our Custody ; without incurring the guilt of Ingratitude , if not of Inhumanity . We have hereby indeavoured to set this Light in Publick View , and that it may prove of use to direct the Course of any , in this dark and dismal Passage , towards the Haven of Rest , is what we earnestly desire and seek . He was a Devout Christian , a Sincere Protestant , living in the Communion of the Church of England , and earnest he was in vindicating the Truth , abhorring a bare outside Formality , which only hath the Name and Profession , but wants the Nature , Life and Power of Religion . He was not for making Rents and Divisions amongst Men , by setting up a new Sect , or having a People called after his Name , thereby to gain Applause , or to make himself great . But made it his Business to Learn and Improve , in the Knowledge and Understanding of the Divine and Natural Mysteries . We are very apt to regret the loss of worthy Instruments , such as have been raised up in an Extraordinary Manner , and Eminently Qualified above their Brethren , hoping that if we had enjoyed their good Converse , we might have greatly benefited and improved thereby : without doubt they have a great Happiness that injoy such a Benefit and improve it . But we must consider that they are but Men , and are indeed but Instruments or Vehicles , and it is very rare but that the Purity and Excellency of Truth conveyed by them , receives some Shadow or Soil from the Medium . Their chief work hath been to direct us to the Fountain of Wisdom , which is open at all times to all Persons , ready to inform all that truly seek Wisdom there : And from this Universal Fountain every one receives according to their Capacities . And accordingly it is required , that every one should Communicate or Prophecy according to their proportion of Faith received ; now Faith is every particular Man's Evidence , and not anothers : Thus , although one may have a larger Measure , or more Mysterious , yet there is no disharmony , but all tends to the Benefit of the whole . And teaching all Wisdom , that every one may be presented perfect in Christ. Although we cannot Comprehend all Truth , let us remain humble sincere Searchers , and in due time we shall be rewarded with her Treasures ; when the Captious , Disdaining , Mocking Spirits , shall reap their Reward , that is to be perfected in that Principle they have given themselves up to as Servants . The Writings of the Divinely inspired Jacob Behmen , called the Teutonick Philosopher , have been by many received with great Satisfaction , and have contributed towards the Extricating their Minds out of those Labyrinths and Difficulties , wherein Evil Practice and Opinions ( kept up by Custom ) had involved them . The greatest Objection raised against the said Writings have been their Abstruseness , and Uncouth Expressions , making them almost impossible to be understood ; which now is answered and removed ; Here being a Person raised up to bear Testimony to their Truth , who by delivering his Sense in more usual and familiar words , it is hoped may have render'd them clear . In his Considerations on the Subject , Matter and Scope of the Writings of Jacob Behmen , He doth ( from the Types , Figures and Sacrifices under the Law , from things we are most conversant with through the whole Creation , from Heaven and Earth , and from Man himself ) Demonstrate the Truth of his Doctrine to be well-grounded , upon the uncontroulable Maxims of Confessed Theology and Philosophy . The 177 Theosophick Questions which were propounded by J. Behmen , of which he lived to Answer but 13 , and part of the 15th , the rest of them lying unanswered , till this Good Man being spirited thereto , took up the task , and hath performed it as an able Workman , Answering the Remainder , and hath given us some Meditations on part of the said Questions and Answers : All treating of the highest Mysteries , and yet what we ( in Duty ) ought to be most conversant about . His Extracts of several of the Works of Jacob Behmen were intended for the use of those that had not , or could not procure the said Writings , and also to give a Summary Account of the whole : which may be as an Introduction , opening the Gates to us , and promote a further Communication of these great and most useful Truths . The Apostle Paul preached to the Athenians the Knowledge of that God whom they ignorantly adored : Even so these Writings serve or tend to teach us by plain Demonstration what we , like the Athenians , are too Ignorant of . It is written God is one , which certainly is as true as where it is said , There are three that bear Record in Heaven . It is written , Our God is a consuming Fire . And yet said to be , Light , and Love , and in him is no Darkness at all , that he is meek , merciful , of everlasting kindness , and that fury is not in him . It is also written , God sware by two Immutable things , in which it was impossible for God to lye . And because he could Swear by no greater , he Sware by himself , That Blessing he would Bless Abraham : And Curse him that Cursed Abraham . Here are two Principles clearly express'd , and both called Immutable : The one Wrath and Fury , and a consuming Fire ; The other Love , Meekness and Light ineffable . Had Man stood in his Primitive State totally resigned to the Divine Love , he had not known the Principle of Wrath , but it had remained more hidden than the bitterness of the Root is in the most pleasant Fruit. But when Man was fallen into the state of Evil and Good , the Infinite Love of God descends in order to restore him , and then sets before him Blessings on the one hand , and Cursings on the other . These great Truths are at large treated of and explained , and by them we are Taught what Use and Improvement to make thereof . How can we tell what God's Mercy is , till we come to know him that is Merciful ; And what Christ's Merits are , till we know Christ in us and him Crucified ? For if we content our selves with an Historical Knowledge , it is to be feared it will be attended with an Hypocritical Obedience . The Law that all true Christians ought to square their Actions by , is the New Commandment ; else they are not known to be Christ's Disciples . All those worthy Instruments that have Taught or Writ from the Holy Aointing , directed their Hearers or Readers , to him that is the true Teacher , that they might receive their Knowledge from the same Root with themselves . And then unto such they wanted no Epistle of Recommendation , they being their Epistle written with the Spirit of the Living God , not in Tables of Stone , but in the fleshly Tables of the Heart , known and read of all Men. To such the Language of the Scriptures comes to be more clear , and can discern the Correction , Instruction and Comfort held forth in them , and how they are able to furnish the Man of God to every good Work. Also why there is no Ability in them to furnish any man else , but as they Convert , and become new Men. The great Affair of Man's Happiness depending upon the Conversion of his Will ; for as the first Man by turning his Will from God into this World from the Unity and Harmony he at first was placed in ( and so was truly Honourable ) into Multiplicity , Selfhood , Lust and Enmity : thereby became an abominate to God's Holiness , attracting a Bestial Body , and a Mind darkned , Ignorant and Estranged from God. It is real Resignation that brings a Death upon Self-hood , and that must continually be performed , that the Enmity being mortified , the resigned Will may become an Instrument in God's Hand , to be agitated thereby ; for his Servants we are whom we yield Obedience unto . Here ariseth the strife and warfare in Man , The Corrupt Will in Self-hood accounts it folly and madness to submit to Death , when the Pleasures and Voluptuousness of this VVorld might be lived in and injoyed . But the resigned sees , that as at first it precipitated Man from that Happy state in which he was placed ; so the tendency and end thereof is to fill us with Eternal sorrow and misery . Thus it is to become Fools that we may be made VVise , and Poor that we may be made Rich ; as having Nothing , yet possessing all things , " This is the State which Reason's splendid Schools , " Do nominate the Paradise of Fools . Whatever specious Pretences to Religion may be made by any , though very fair and beautiful to shew , where this corrupt Will in Self-hood is unmortified ; and the Path of Resignation not trod , that Religion is vain , deceitful and destructive . As the Prophet Isaiah declared in the Name of the Lord ; For as much as this people draw near me with their Mouth , and with their Lips do honour me , but have removed their Heart far from me , and their fear towards me is taught by the Precepts of Men : Therefore the Wisdom of their Wisemen shall perish , and the Understanding of their Prudent Men shall be hid . Our Saviour reciting this place of the Prophet saith , But in vain do they Worship me , teaching for Doctrines the Commandments of Men. The Wisdom of this World which is Foolishness with God , existing in the perverted Will of Man , which hath broken it self off from God , and stands upon its own bottom ; by this Wisdom the World neither can know or worship God. The Wisdom of God in his Servants stands in an humble Resignation of themselves to the Divine Love , in order to a Regeneration of their Wills , which is not effected but by slaying this opposite Will in which stands the Enmity in order to know a new Life generated ; and as long as Truth and Error , Light and Darkness are in this World , so long must and will this Warfare be continued ; happy is he that goes off a Conqueror , for his Garland or Crown is sure to him . And as the World by Wisdom knew not God , so hath it fared likewise in respect to the inquiries made concerning Nature . From hence it is the Apostle Paul gives a caution , To beware lest any Man should spoil them through Philosophy and vain Deceit , after the Tradition of Men , after the Rudiments of this World , and not after Christ. An empty and vain Philosophy hath been introduced and kept up in the World , by Men of corrupt minds estranged from God , and therefore ignorant of Nature : For it is as impossible truely to know Nature , separate and removed from God , as it is to know God in the Wisdom of this World , or truely to worship him , with a Heart removed far from him . What hopes was left after the miserable Fall of Man , when God cursed the Earth for Mans sake , but only the Descent of God , or the Incarnation of Jesus Christ , that inspoken Word of Life , in order to a happy Restoration and Renovation ? For as all things were made by this Eternal Word , so all things are upheld by it : This is the Healer of our Wounds , and Repairer of our Breaches . This Word is declared by Moses , and by the Apostle Paul to be near us , even in our Hearts and in our Mouths , that we need not say , Who shall ascend into Heaven , or descend into the Deep to fetch it ? This was the Rock in the Wilderness . This is the Stone of Fire in Ezekiel . The Stone with seven Eyes upon it in Zechariah . The White Stone with the New Name , in the Revelation . This is the Salt which we ought to have in our selves . This is the Water and Spirit whereof we must be Born again . King Solomon was indued with great Wisdom , and may properly be said to have been an Eminent Philosopher ; take his Description of Wisdom , and where it is to be found . She is the Breath of the Power of God , and a pure influence flowing from the Glory of the Almighty : Therefore can no defiled thing fall into her . And being but one she can do all things : And remaining in her self she maketh all things new : And in all Ages entring into holy Souls , she maketh them Friends of God and Prophets . All good things together came to me with her , and innumerable Riches in her hands . And a greater than Solomon saith , Seek ye first the Kingdom of God , and his Righteousness , and all these things shall be added to you . This Certainly is not only our Duty , but the great Affair most worthy our Enquiry and Industry . That Work which Man alone is capacitated for , by reason of his noble Extract , and that which is alone a suitable reward to render him truely happy . It is this Work and Wisdom , that the Writings of Jacob Behmen , and these following , are conversant about ; laying the Foundation deep , firm and solid ; and thereupon raising a regular and noble Building . Here is described at large our Malady and Remedy , both with respect to Time and Eternity ; for the Instruction and Teaching of those he calls his School-fellows , and to the perusal of the said Writings , we recommend the Candid Reader . And shall conclude with a Testimony concerning the Writings of Jacob Behmen from an Ingenious and Learned Hand . What soever the thrice great Hermes delivered as Oracles from his Prophetical Tripos ; or Pythagoras spake by Authority ; or Socrates debated ; or Aristotle affirmed ; yea whatever Divine Plato Prophesied , or Plotinus proved ; this and all this , or a far higher and profounder Philosophy is ( I think ) contained in the Teutonicks Writings . And if there be any friendly Medium which can possibly reconcile those ▪ Ancient Differences between the Nobler Wisdom , which hath fixt her Palace in Holy Writ , and her stubborn Handmaid , Natural Reason , this happy Marriage of the Spirit and the Soul , this wonderful consent of Discords in one Harmony we owe in great measure to Teutonicus his Skill . Only let not the Non or Misunderstanding of the most rational Reader ( if not a little sublimed above the Sphere of common Reason ) be imputed as a fault to this Elevated Philosopher , no more than 't was to the Divine Plotine , whose highest Notions many , even of his own School , after much Study were not able to reach . The way to profit in reading these Writings is to be possest with patience , our Minds standing in singleness and simplicity , and in this frame of Mind , to seek diligently , pray earnestly , and to resign up our Wills intirely to the Guidance and Conduct of the Divine Love. Importunity and Industry often prevails to the obtaining the desired End , when Sloth and Negligence meets with Disappointments and Shame . Let us humble our selves under the sense of our Misery , and submit to the mortifying our corrupt Wills , and proceed on to Experience a Separation or cleansing from all filthiness of the Flesh , and more secret defilements of the Spirit , through the Power and Energy of the Heavenly Fire , the Divine Life , the Breath or Word of God : That knowing a Death unto Sin , we may also know a Life unto Righteousness , which in the true Heavenly Process being offered up to God as an acceptable Sacrifice , a permanent , fixed and immortal State may be manifest , where there shall be no more going forth for ever . If these following Sheets contribute in some measure towards the directing and assisting of any , especially the honest Industrious Searcher , it will greatly rejoice the Persons concerned ; it being their end and design in the present Publication . Farewel . Some Words used by Jacob Behmen explained near to his deep Sense . AByss , is an Infinity peculiar only to each of the Three Principles . Amass , is a Spirit or Will bringing it self into substance , compaction or manifestation . Anguish , is the third Form of the seven Properties of the Eternal Nature , made of the two first Forms , and making the Sulphurous Spirit . Centrum or Centre , is the Flash standing in every Will to make an opening . Three Principles , Ch. 14. v. 67. Christ , by the word Christ is meant the inward new Man in the Spirit of Christ , understood inwardly . Element , call'd the one or holy Element , is of or according to the second Principle generated Eternally out of the Eternal Nature or great Mystery , which are according to the first , but where-ever they generate the holy Element there is Paradise . Ens , the proper or peculiar Being or Essence , ( Good , or be it Evil ) of a thing . Eternal Nature , is of the first Principle , and is that in which standeth two Kingdoms ; one , the pure Virgin Wisdom of God , the one holy Element , the cause of the four Elements and Stars : The other , the severe fierce wrath : According to which God calleth himself a consuming Fire . It is therefore the great Mystery . Expressed word comprizeth all Creatures Visible and Invisible . Fiat , the Eternal speaking Word or Creating Power proceeding from the Free-will of the Abyss . Also the desire of the Soul taking the power of the holy Love Tincture , and makes it Essential . Flagrat , or sudden fright , terror ▪ shriek , flash , the severing the two Principles of Light and Darkness ; resembling that in Thunder and Lightning , Gunpowder , &c. The pregnant Eccho of the sound of Eternity , speaking ( by Magical Fire-breath ) Love or Anger ; Life , in the Light ; Death , in the Darkness . Which is called the Salnitral Flagrat . Idea , is the Ens , which with Man first is , and then known : But we wrong God unless we say , it is , because God seeth it . 〈…〉 , a Divine Sparkle , captiv'd so as can only glimmer , not shine forth . Magia , there are two Magia's , one of the Unity , the other of the Multiplicity , or Astral Powers . And two Magi in Man , the Spirit of God , and Reason , into the latter the Devil easily insinuates . Majesty , the Light of the Glorious Son of God , the second Principle , according to which only God is called God , for according to the first , viz. the Fathers Property , he is not called God , but a consuming Fire . Lubet , a Longing Delight or Beneplacitum . In God , it is the free pregnant will to Manifestation in Nature and Creature ; without which all had been an Eternal stilness . The Lubet in Man , is the moving will to Good or Evil. Mysterium Magnum , that out of which all Visible and Invisible Concreates proceeded ; it is of the first Principle . Vide Eternal Nature . Out-birth , the visible , palpable , mortal part of this World call'd the Anger-fire . Salniter , is that which in the Sulphur is awakened by the heat arising into a Flagrat out of the Brimstony , Watry and Earthy Properties , whereby the Properties are Explicated . Sathan , is meant the Spirit of Error , and not always a Creaturely Devil , but the Property of such an Erroneous Spirit . Salitter , ( call'd ) Divine Salitter ; represented by the Earth , but like the pure Heaven ; in it are moving , springing Powers , producing all manner of Divine Trees , Plants , &c. with Heavenly Colours , Smells , Tasts , whereof this Worlds Trees , Gold , Silver , precious Stones , &c. are hard , dead , dark shadows . But this Salitter and Mercurius , ( i. e. ) Divine Mercurius , is the Food of Angels and Holy Souls . Sophia , the true noble precious Image of Christ , viz. the Wisdom of God , the Tincture of the Light. Source , the original quality or essential property to Love and Anger , Light and Darkness , both according to time and Eternity . Ternarius , or number three in the Language of Nature the Divine Birth in the six Forms of Nature , which are the six Seals of God. Ternary ( call'd ) Ternarium Sanctum , holy Flesh or holy Substance , or Corporizing of Angels and holy Souls . Tincture , is in Angels and Glorified Saints the Virgin Love-fire . In Man that which Adam's Fall caused almost wholly to disappear . In Vegetables , Animals and Minerals their Vertue ▪ Vitality , or Life , Spirit and Power . Turba , is taken for a fierce Wrath-fire , which destroyeth a corruptible Body : Sometimes for horrid Tempests or ▪ Hellish Blasts , general Contagions , awakened by common Sins , call'd Turba Magna . Sometimes for the Eternal Wrath-fire , which swalloweth up an Evil Spirit without a Body ; and may be called Turba Maxima . I. The seven Spirits of God , or powers of Nature , as they shew and manifest themselves in Love and Anger , both in the Heavenly and Hellish Kingdom , and also in the Kingdom of this World ; not Extracted out of the Mysterium Magnum , but Transcribed page 22. Love , Anger , 1. Astringent , Desire . Heavenly , Hellish , Hardness , Cold , Covetousness . Earthly Kingdom , World , Cold , Hardness , Bone , Salt. 2. Attraction or Compunction of Sense . Compunction , Envy . Poyson , Life , Growth , Sences . 3. Anguish or Mind . Enmity . Sulphur , Perceivance , Pain . 4. Fire or Spirit . Pride , Anger . Spirit , Reason , Desire . 5. Light or Love desire . Love-fire , Meekness . Venus-sport , Lifes , Light. 6. Sound or Understanding . Divine Joy. Speaking , Crying , Distinguishing . 7. Body or Effence . Heaven . Body , Wood , Stone , Earth , Metal , Herb. This was received from the Author Jacob Behmen in such a Form by Abraham Van Somerveldt . II. The Ten Forms of Fire . Extracted out of the Answer of the First of the Forty Questions of the Soul. THE Eternal Liberty ( having , and ) being in it self , the Will. Signified by Sem. The being Desirous . Signified by Arphaxad . The sharp drawing , causing the Opposite Will. Signified by Salah . The Flash of Lightning , caused by the Liberty , and causing the Anguish . By Eber. The Eternal Nature , or great Mystery , whence the two Kingdoms proceed . Signified by Peleg . The two Principles , of Fire and Light ▪ Regu . The Magia , making its own Looking glass , as Life , is of Fire and Water . By Serug . The Turba , that breaketh the outward Life , Strength and Omnipotence . Nahor . The Virgin Tincture , Love-fire , Life of Angels and Holy Souls . Signified by Terah . The Entrance into the Holy * Ternary : Corporising of Angels and Holy Souls . III. The Three Principles are , THE Spring or Fountain of Darkness . The Vertue [ or Power ] of Light. The Outbirth [ generated ] out of the Darkness by the Power of the Light. Represented by Similitudes , viz. 1. Man's Soul , giving Reason and Thoughts , signifieth the Father . 2. The Light shewing the Power of the Soul , and how to direct it , representeth the Son. 3. The Mind resulting from this Light , and governing the Body , resembleth the Holy Ghost . 1. The Darkness in us , which longeth after the Light , is the First Principle . 2. The Vertue of the Light , whereby we see Intellectually , is the Second Principle . 3. The longing Power proceeding from the Mind , and that attracteth or impregnateth it self , whence groweth the Material Body , is the Third Principle . There is an inclosure , knot or stop between each Principle . See Chap. 7. of the Book call'd , The Three Principles , Vers. 21 , 22 , 23. A Preface to the Book of Extracts , AND The following Considerations by way of Enquiry into part of the Scope of the Writings of Jacob Behmen . THE Extracts of the Aurora was intended for the particular use of one only , without his purpose of proceeding farther in the other Books , or imparting that , as can hardly escape any ones observation . And tho' more be done than was at first designed , yet oo little is done , and with too many defects . The proceedings in it , like as of a Traveller through a spacious Territory , hath been to comprehend and report the varieties there , according to the degree of ability , intentness and capacity of the passenger . Or as one admitted into exquisite Gardens , deckt with plenty of all curious flowers , &c. fills his hand with a few of those he best knows , or most admires , according to what skill he hath . Or as one at a Royal Feast , feeds only on what his appetite most relisheth . Where the Writer hath contracted below the sublimity of the subject , the Reader may with some ease supply that defect by recourse to , and consulting the blessed Authors Books themselves . To make them truly conspicuous were the work of a divinely irradiated Expositor , not of an abridgement : And thereto to adapt the minds of ( but ) the Sons of Wisdom is the Prerogative of the God of Wisdom ; for it would bring down Paradise as near us , as mortals could bear so sweet a neighbourhood . Prayer might help us to power , to see ( as it were ) the voice of the Author J. B. or rather of God in him ; for that voice leads us thro' the creatures to the creating Word , convincingly demonstrating not only that God is , but what he is , what he is not , and what of him may be seen in every creature good , bad and mixt , angelical , rational , animal , vegetative , mineral , and the dark earth . Also in all Kingdoms paradisical , astral , elementary , and the dark abyss . And how he may be found in all things good , bad and mixt , in love and wrath . Also whence man fell , what and how low his fall , and how to be restored by Jesus Christ. And all this not a new Doctrine , but that which is substantial , orderly , firmly and naturally founded on the immovable principles , and uncontroulable maxims of confessed Theology and Philosophy , both sacred and natural . Considerations by way of Inquiry and Search INTO THE Subject Matter and Scope of the Writings of the Divinely instructed JACOB BEHMEN . Section or Chapter I. Of the two Principles Darkness and Light , whence are come evil and good , fierceness and meekness , anger and love . 1. TO begin with things nearest our outward senses , Palpable bodies , as Darkness , Cold , &c. They condense , croud , throng and substantiate ; contrariwise Light and Heat rari●ie , attenuate , make thin or subtle , and actuate bodies adapted thereunto . 2. Both ( whilst in due proportion ) equally good and amicable , but in what time or place soever , either be extreamly prevalent and tyrannous , they become instantly inimicitious and destructive . 3. The consideration whereof , and consequences deducible thence , might cause J. A. Comenius to be offended with Campanella for founding all productions on the contest of two contrary Principles . Backing his disgust on Grotius's Argument against the Manichees ; that of two contraries ; destruction might follow , but no augmentation . 4. But without strife , springs no production ; and without contraries , is no strife . 5. The two Principles of Light and Darkness cannot be said to have beginning , but are coeternal ; yet one ( the Light ) swalloweth up the other as the day doth the night . 6. The flagrat or operation of the darkness is God's anger ; and the flagrat or manifestation of the light is his principle of Love. These two not severed , make one triumphant Kingdom , wrestling to exalt the sublime joy of the holy , sweet , divine free will of God. 7. But after severing , become two Worlds ; viz. one the dark , cold , fierce , harsh , bitter , stinging fire World. The other the delightful , loving , sweet , joyful , ravishing , holy World ; yet the holy World hath the Potence of the other , as it s perfectly perpetual root or fountain . As the natural heat in mans body is of such absolute necessity and use , while moderated by due proportion of cold , for That is the food of the heat ; but if either heat or cold domineer , it becomes rapaciously ruinous . 8. Now whereas it is said above , that Darkness and Light are without beginning and coeternal . And it being true , that Angels as well as all other creatures had a beginning ; it may be asked , how can it be true , and in what sense understood , that darkness should be without beginning , seeing the Holy Ghost saith , God is light , and in him is no darkness at all ? Also what communion hath light with darkness ? 9. This , tho' it be cleared in the following part of this discourse . yet a little to open the way as we go , that the inquirer may not be offended , nor he that seeks occasion think he finds it ; it is answered by way of explanation . 10. That it is not meant a Nescience , Defect or Ignorance , much less an evil in it self . 11. But by it is understood an Adumbration , like a dark crudity . An eternal original to substance ; Might ▪ potence , and essence . A center or root ( austere and earnest ) like a hot and cold fire , which principle is understood to be the Fathers property or first principle ; according to which he is called a jealous or zealous God , and a consuming fire . A Power-world in its own property ; secret , hidden in , and by the second principle of glorious Light and gracious Love ; as the night by the day , or the wiek of a Candle by splendor of the light ; but is manifested and awakened by severation of the second principle from it , in , or upon any separate unclean spirit or creature . 12. For tho' it was from eternity , yet was in the highest harmony , and so is in God in eternity , undividable and inseparable from the most holy , spiritual Light-world and Love principle , yet in its own Abyss , and distinct property , it is as is above described . 13. This after severing from the Love-principle , is as the glowing fire , the flame whereof is extinct , in which principle the dark life burneth . 14. And must needs be called the first ; because from it ( as from an eternal root of living fire ) the majestick splendor of glorious light is eternally generated , which so , is the second Eternal Principle . 15. Thus these two principles , in perfect unity ( as in Eternity they are in God ) are the One Only Highest , absolute Compleat Good ; but where-ever the Light is withdrawn , There is found a wrathful , fierce , evil spirit , creature , thing or world . 16. For further explanation we may observe , That the Holy Ghost , who saith ( as above ) God is light , and in him is no darkness at all , saith also , a Fury is not in me . And That yet ( besides in many other places of the same and other Prophets ) saith , b For behold the Lord will come forth with fire , and with his Chariots like a whirlwind , and render his anger with fury , and his rebukes with flames of fire . Again , c When I shall execute Judgments in thee in anger and in fury , and in furious rebukes . 17. But God's so doing , is called His d coming forth of His Place , and His strange work . 18. Thus is found , that the Astringent and Attracting Powers , by their contrariety , produce Anguish , That Anguish , a stinging , raging , pricking sense , not by Agent and Patient , but by violence and impatience : This Raging Spirit cannot deliver it self from the strong bands of the Astringency ; whence by strugling , Heat is excited , the extremity whereof is fire . 19. The food of the fire is cold , as hath been said , or for want of it the heat and fire would fall into anguish ; but Infinity hath no deficiency ; therefore the fire by rarefaction breaths the Sullen Cold into the Liberty called Air , That again by condensation ( being imposed upon by its father , the Cold ) falls to water , which again by the inkindled Element is lickt up as its nutrition . Thus by an immutable Law and Chain of Causes , the Separators wisdom useth This great Machin to effect the parcels into an intire harmony . CHAP. II. A Description of the seven Fountain Spirits . 1. BUT before we consider the three Worlds existing on the Foundation of the above two Principles , let the seven Fountain Spirits in the Divine Power of the Father be known ; represented by the seven Lamps before the Throne . In the outward World by the seven Planets : Among us by the six days of the Creation , and One , the seventh of Rest ; also by the seven simple Metals appropriated to the seven Planets ; the seven Stars in the Revelation , with many the like important , and more than speaking demonstrations . 2. A method to be profitably used on this weighty Subject may be , First , To name , define and describe them severally and distinctly ; Secondly , To demonstrate them in some measure to the Reason of Mankind , yea to the eye and senses ; thereby to give assurance that the blessed Author J. B. in his discovery of them , was not beating the Air , but building on a Rock not to be shaken . 3. Definitions of the seven Fountain Spirits in the Divine Power of God the Father . 4. The Astringent , binding , piercing , compacting , knitting Power , secret and hidden in the Divine Power of the Fathers Salitter . A sharp power like Salt , whence existeth ( in the evil and mortal part ) a power locking up , as are the outward earth and stones . 5. An Attraction vanquishing the harsh Astringency , which is both sweet , mild , meek , and also bitter , the stirring of the desire and cause of life , whence also water originateth . Out of these two Fountain Spirits is the heart or Son of God generated , from Eternity in Eternity . Also of them ( with the rest of the seven Spirits ) is the Son of God , the Heart , by Eternal generation to all Eternity ; as saith the Lord , My Father worketh hitherto , and I work 6. The Bitter or Anguish Fountain-Spirit ( a cause of the mind , senses and thoughts , a triumphing exalting of Joy to the highest degree to trembling in its own quality , it ) forms all sorts of red colours in its own quality , in the sweet quality white and blew ; in the astringent , green , dusky and mixt colours . But if it be moved too much , it kindleth the sweet and astringent , and all becomes a raging , tearing , stinging , burning poison ; like the torment of a plague-sore : When enkindled in the Hellish Property , it extinguisheth the Light ; perverteth the sweet quality into loathsom stink ; the Astringent into sharp , dark , coldness , also sour , rank , bitter fierceness to all Eternity ; when enkindled in the Heavenly power , it is the Spirit of the jealous , zealous , unquenchable wrath of God , as is in Lucifer and his Legions . 7. Heat ▪ the true beginner of life , and of the true spirit of life , It kindleth all the qualities , generating the Light in them ; whence exist the senses and thoughts . For when the bitter spirit ( with the heat ) passeth thorow the astringent ; and the Sweet , mildly yielding passage ; the two open gates ( the eyes ) are made . 8. The Holy Gracious Love kindled by the heat in the Sweet Quality . Here is all pleasant , ravishing sweetness , light and glorious , the fountain of eternal . free , immense brightness of love . Here all Tongues stammer , Hands shake , Pens blot , and Hearts flame , that Taste , See , Hear and Feel it ; even so Amen . 9. The Tone or Sound of the Divine Word , whence is speech and language , also the singing of Angels , and opening the Divine Kingdom of Joy. Here all Colours , Beauty and Ornament is seen . This Tone or Mercurius , originateth in the hard Astringency as the Father , and the whole Salitter is the Mother ; for if the Astringency were both Father and Mother , a Stone would sound . 10. The Body generated out of the six other Spirits , and in which they dwell as their Sabboth ; wherein all heavenly figures ( joy , &c ) subsist , image and form the spirit of Nature , wherein Heaven it self and Angels are formed , the mansion or body in which the six do rest ( as the kingdom of divine Glory . ) 11. Now we may see that all the Spirits together are God the Father . 12. The life generated by them all , and generating the life in them all in triumph , is the true Son of God , the second Person in the Holy Trinity . 13. And the power of the seven Spirits proceeding continually in the splendor of the life forming all things in the seventh Nature-Spirit , is the true Holy Ghost , the third Person in the Deity . CHAP. III. Demonstrations of One , or the first Spirit . HAving described the seven fountain Spirits , now to prosecute the Method propounded in the last precedent Section , here follow the Demonstrations of the seven in order . Demonstrations of the first fountain Spirit . The Astringency . ( Viz. ) 1. It is not to be said This or That is First or Last , being All from Eternity , and One in Another ; but that the Astringency which is call'd the first , is truly what it is above defined and described to be , is what will be demonstrated . 2. The outward Senses of us all , inform themselves , that there are cold , crude , tough , impenetrable Bodies ; or a power tending to impenetrability ; and our Reason consenteth that there must be a Root , and This Root cannot but be called the Binding or Astringency . 1. As That which causeth Cold to condense Air to Water , and Water to Ice . 2. That pursues condensed seces of Matter ( with the help of the bitter quality ) to Earth or Sand , and That agen onward to Stone . 3. That also compacteth fluid parts to stalks , stems of corn , &c. the Boles skin and bark of Trees . 4. That also incloseth the tender Brains and Marrow in Skulls and concave Bones . 5. That contracteth and obdurates the subtle parts of Metals to a continuity , and restrains or confines their allected vertues , even to Unity & Identity by continuity . By These and a thousand more doth the Astringent Spirit demonstrate it self to be One Fountain , whose outward Agent is ( confest by Antient and Modern Philosophy to be ) Saturn . CHAP. IV. Demonstrations of the second fountain Spirit , the Attraction . 1. WE find somthing Breaking the Bonds , else would the Astringency hold all as in a dark , dry , hard Prison , all would be stone , bone , or the like dead concrets ; no Production , no Creation : And the stronger this Attractive Power is , the stronger the other bindeth ; also the more Tough and Ponderous the Astringency , the more actively vigorous is This As the more you compress Air , or Water , the greater violence hath the so suppressed body to resist ; as Wind causing Earthquakes , or Gunpowder Pent. 2. We find a contrariety of Sweetness and Bitterness , which we cannot but see comes from the cold Astringency ; That Property being one , and to every one the same : But This it is That in the Good Part , being its Native Original , is a Sweetness ; but in the crude undigested part a Bitterness . 3. We find inclinations put into things different from themselves ; for by This , Man's eager harshness is ( by due ingredients interposing ) taught and composed to affable Mildness ; the New Temper becomes ( in time ) Connatural , and a Habit : like as a bitter Apple is matured to a sweet Temperature . 4. We find This gives continual opposition and interruption to the piercing Astringency by its own bitter harshness , and such fire as is in a Stone ; and by the penetrating violence is excited , and so is a cause of life . The outward instrument is Mercury in conjunction with Jupiter . CHAP. V. Demonstrations of the third fountain Spirit , the Anguish . 1. THis is like ( and no more but like ) a dying Astringent Torment , like that of dying Creatures , which our Senses often tast some forerunings of ; So as the second is a cause of Life ; This is a cause of Sense , feeling , perceiving , and consequently of the Mind and Senses in all subjects ; which the Separator hath fitted and exalted thereunto , as Angels and Men ; and in some degree in inferior sensitive Creatures . 2. We find there is something that lifteth up the mind to Great Joy , even to the excess of gladness ; This cannot be the first , for That depresseth ; nor the second , for That only enliveneth , it is therefore This ; for This is an Elevator to the highest joy and triumph , helping on to excess of Laughter . 3. We may find it , not only in its mean as above , but in its extream ; for in every body wherein it is too much enkindled it is a Raging Poison , resulting as well from its own Nature as from the Extremities of the two first Fountains , introducing desperation and hellish rage in the Creatures like to the Gall in the body , very good in causing and exalting life , also a very evil incendiary in disordering the whole frame of Nature . The outward instrument of This fountain Spirit is Mars conjunct with Mercury . CHAP. VI. Demonstrations of the Spirit producing Heat . THe whole Creation is acted by this Spirit as the great Engine of Omnipotence . 1. Hence is it that the Celestial fire emitteth its beams to the joy of the Universe : so that every leaf and pile of grass hath a tongue to tell it us . 2. The Subterranean fire , which ( like the heart in the body of Animals ) doth officiate in the Work-house of This Ball is applied by the Separator ( the Father of Nature ) to generate Metals , medicinal Earths , efflux of Fountains , hot and sanative Baths , &c. 3. Lastly , It is demonstrated by every Man and other living Creature from Youth to giving up the Ghost , as also by Vegetables , Minerals , &c. from their dwelling in the Sperm or Seed , to their maturity and declining : who all by the due temper , violent extream or fading of This Spirit , have the proportion of increase or declination to Nullity ; for This as a Weather glass or Index , shews their degrees of vigour or languishing . 4. But let it suffice no longer to hold a Candle to the Sun , which in conjunction with Mars , is in the out-birth the great instrument which doth abundantly demonstrate and figure This 4th Spirit , and on the 4th day was the Sun created or enkindled . The 4 first Spirits thus distinctly known , open us among many others , the Scriptures following . 5. This is the Condemnation , that light , &c. and men love darkness , &c. because their deeds are evil ; that is , they are comprised in the first four forms , refusing to be enkindled by the light of the 5th form , but remain by the Astringency immeasurably covetous , by the attraction uncontroleably proud , by the property of the anguish , repleat and swoln with envy , and by ( That of the fire ) have fierce furious anger . — Our lusts warring in our Members , the cause of Wars , which remain such till the light of God or second Principle enkindles it , and so compose Peace . — Man is become like the Beast that Perisheth ; Like the Wolf and Swine by the astringent covetousness . The Lion , Horse , Cock by the proud elevating , attracting will. Like the Toad , Torpedo , &c. by the anguish . Like Dogs , Tigers , &c. by the furious fiery property . Thus the Soul like the Traveller fell among Thieves , where he perisheth till the good Samaritan takes pity . 6. In these 4 Adam was dead till God inspoke the Word promising life ; the way of reviving is by enkindling light , and in the light the Divine Love clearly typified by the Law of Sacrifices ; for as the Sacrifice gave it self up in a flame ( as of love ) to ascend , leaving only its ashes , which were His ( till then ) Impediments , so is this . Indignation and wrath , tribulation and anguish on every Soul of Man that doth Evil ; These are the 4 murthering Spirits . But glory , honour and peace to every one that worketh righteousness . &c. Here are the three last Spirits of the seven , viz. The 5th , the Light or Love-fire , signified by Glory . The 6th the sound or spirit enabling to heavenly Songs of Praise , signified by honour . And the 7th the Body or Sabbath in which all the other six spirits being by the 5th and 6th brought into harmony , do inhabit , rest and dwell , signified by Peace . CHAP. VII . Demonstrations of the Spirit producing Light and the Love fire . 1. THis demonstrates it self in every thing more or less on this side the hellish Principle , but the first four ( excluding Addition , ) are in , and ( in a sort ) compose , comprehend and include the dark World , and That is the harsh Astringency , strong Attraction , raging Anguish , and hungry Fire : These limit the first or hellish Principle which can never comprehend the Light ; for That never proceeds to enkindle it , for it wants oil and must ever want it ; because their perpetual Enmity doth ever more dry it up . 2. Now that which composeth Peace is , where the fire proceedeth to the blowing up of Light , the Meekness whereof satiateth the hungry Fire , and becomes food for the other three Spirits , who before ( like Milstones without Corn ) grind and impetuously rub and grate each other . 3. This did Lucifer and his Legions till the gracious Jehovah not being pleas'd that so great a space of the Salitter as that now included by the Stars , should remain under the Darkness which then cover'd that Deep , call'd for Light , which was this 5th Spirit , and its appearing caus'd each of the other four to kiss and sweetly strengthen the other , and draw all one way , and not prey one on another . 4. The Scripture saith , Perfect love casts out fear , for fear hath torment , which it doth by taking away the enmity , and harmonizing the first four forms of the discording Spirits . Love is the fulfilling of the Law ; for it doth all , suffers all , and that always ; but until the 4th Spirit ( the Fire ) attains the Light and Love Spirit , the first four neither do , nor can fulfil the Law , but undo all by their Dissonancy . The three first years the fruits in Canaan were to be accompted as uncircumcised . The 4th year to be of Praise to the Lord , but not to be eaten till the 5th year . The three first years signifie the three first Forms of the eternal Nature , viz. Binding , Attracting and Anguish , which ( before enkindling of the other four Forms ) are enemicitious and the foundation of the hellish Principle . But the 4th year was the fruit to be of Praise to the Lord more nearly than the other ; because out of it is enkindled the light and love-flame . Yet the Tribes of God were not to eat it till the 5th year ; for then it became good nourishment by the enkindled Light and principle of Love , and not before . The sweet Perfume was only of four Heterogeneous Ingredients , viz. Stacte or Stacus , a bitter tasted Arabian flower , and Onyca a sweet spice , of each a like quantity , signifying the two first Forms , which are both alike strong , or alike weak every where . The third is Galbanum very stinking , signifying the third Form , the Anguish . The fourth is pure Frankincense , a Gum of sweet Odour to feed the Fire , which Fire is the fourth Form. Obj. Will any say , How are we concern'd to penetrate into the distinct Forms and Properties of Nature call'd fountain Spirits ? Is not this the tree of Knowledge of Good and Evil which Adam fell by searching , sounding and feeling after , with neglect of the tree of Life ? Answ. It is true , he should not have known this experimentally ; for his knowing the third Principle separated from the second , was as fatal ( had not infinite Mercy interposed ) as the knowledge of this ( which is the first Principle ) had been to Lucifer and his Angels . But Man being fallen , it is as highly profitable to him to have the distinct understanding of this , as it was hurtful to our first Parents ; for as the Physitian and Chyrurgeon ought to find the spring of disorders in the Sick , or the depth of the Wound , even so here , our knowing this is as the spreading the snare in the sight of a Bird. This appears it that the Lord is the All in all things , with the froward he will shew himself froward , &c. These four Fountains are the indissoluble band , the root of all things visible and invisible , the immediate cause and strong might of all eternal things , and ( with the interposition of second causes may be truly said to be ) the cause of transitory Beings ; for these are the root of their roots , the cause of their causes , the instrumental first Mover of their Motion , and Parent of their immediate Parents . Daniel's vision of four Monarchies figureth the four first Forms , all which ( excluding the 5th , ( viz. ) the enkindling the Light ) are called four great Beasts . 1. The first like a Lion , ( viz. ) the Astringent , Binding , mighty Power , the lofty Babilon . 2. The second like a Bear , ( viz. ) the strong , cruel Attraction , the inflexible , unalterable , inexorable Empire of the Medes and Persians . 3. The third like a Leopard ; for anguish is compos'd of several ingredients , like as are the colours of the sported Leopard , as is also the belly of a Toad . And the Greek Empire is said to have consisted of about a Hundred and forty sorts of People or Nations 4. The fourth Beast was dreadful and terrible , not likened to any Beast , but ( being as fire ) is said to devour and break in pieces ; such were the Romans . But one like the Son of Man came , and to him was given dominion and glory , an everlasting kingdom : here is the 5th form , viz. the enkindling of the light signified . Represented also by the 4 Winds of Heaven ; 4 wings of a Fowl , and 4 heads . Thus Lazarus having lain in the Grave four days the true light raised him . They are figur'd by four Chariots , but Horses in three of them of differing colours one from the other ; but the 4th was of Horses of differing colours among themselves , ( viz. ) Grizled and Bay expounded by the Angel to be four Spirits of the Heavens , which go forth from standing before the God of the whole Earth . Will any think it to be without a mystery , that Elisha was wroth with Joash King of Israel , for smiting on the Ground but three times , saying , Thou shouldst have smote five or six times , then hadst thou smote the Syrians till thou hadst consumed them ; for the Prophet had promised he should consume them . But Joash being held by his wickedness in the first four forms smote but thrice ; for had he ( as the Prophet saith ) smote five times , he had enkindled the Light of the Liberty in his forms , & as an addition , had he smote six times , he had brought the illustrated forms into Harmony of Love , whereby his Enemies , the oppressing Assyrian ( viz. ) the Enmity had been consumed . Will any think it was without a Mystery , that the Prophet Amos eight times reciteth , For three Transgressions of Damas●us , of Gaza , Tirus , Edom , Amon , Moab , Judah , Israel , and for four , I will not turn away the Panishment thereof . For 't is apparent , that the three or four first forms comprise all Sin. But if the vigorous true Light be enkindled , it flameth to a Love of God , and is Death to Sin by discovering it , awakening it and working it out , cleansing the Conscience , destroying the Enmity of the first four forms , and so creating Peace to them that were far off , making them nigh . But it may be granted , there is an Ingredient of Light admitted into , and retained by the first four Forms ; but it is as that the Apostle Paul saith , Science falsly so call'd : Such is this , it is an insinuation of a faint , false , delusory-Light , comprehending the Craft , Subtlety , Sophistry , Serpentine wisdom to abuse the Senses , and mis-imploy the out-born Natural Powers to jugling Deceits , uniting Earthiness and Sensuality to devilish Designs . Of this Wisdom the Lord saith , If the Light that is in thee be Darkness , how great is that Darkness ? Very apt and pertinent to this Discourse is it to consider , That though the Perfume ascending from us , was compounded of very unlike Parts , some of them also very Unpleasant , yet the Holy Oyl descending on us was compounded of five Kinds , all excellent Good , Delightful and Pleasant ; for we understand that the 5th form enkindles the Light , which makes the four first from the Discords to be ● Harmony and a rich Concord : Such are all Go'ds approaches to us ; as Joseph's Law in Egypt was , That four Parts should be the Peoples , and but the 5th Part to be Pharoah's , figuring this 5th form's being taken as the Lord's Part only , who is meant by Pharoah . Divine Love hath its Root in the Centre of the Essence of the first four Spirits ; but most immediately in the Light , and that from the Fire . And the Activity of the four first Spirits , as a perpetual Rotation , causeth that Love can never Cool . Thus is it strong as Death ; for Love is that Name which the God of Life is known to us by : whom thus to know , is Life Eternal . The Instrument in the Out-birth of this Spirit is Venus . CHAP. VIII . Demonstration , being of the Sound , Tone , Noise or Voice . SHall there be need to demonstrate this , which Heaven and Earth Ring of ? And Hell ( after its capacity ) hath also some impressions of ? It may suffice briefly to shew This to be a distinct Fountain ; for that it is the Result only of the United Operation of the five precedent Spirits meeting in the seventh , is no Argument , why This also should not be one ; for any one could not be without every one . The Astringency had not what to bind , but that the matter is produced by the other properties : and so of the rest . 1. As the light is the opening of the darkness thro' the fourth Fountain the fire , so is the voice of the first four Fountains thro' the opening of the light revealing the Kingdom of Joy with its Beauty , Colours and Ornament where-ever it is treasur'd . 2. As we see fire sleeping in a Flint awakened by a stroke ; so doth the tone or sound start up and disperse it self so far as its vigour conquereth the resistance of contrary motions or solids , and then expireth . 3. As the life lies in a swound in vegetables till revived by the return of the Spring , or as odours lie coucht in dead earth till midwif'd by the Sun thro' the stalks of flowers : So the varieties of Infinity remain secret and dumb as in the mystery till this Oratory publisheth , till this Herald proclaim it , who by its continual motion speaks all and shews all . The Representer of this sixth Fountain Spirit is in the out-birth Mercurius . CHAP. IX . Demonstration of the Body generated out of the other six Fountains . 1. IF a mighty Prince should in regulating a world of laborious Subjects directed by a Council of men experienced in exquisite Art , wanting neither time or other requisite to accomplish some stupendious structure , or vast piece of magnificence , should after all be able to accomplish only trifles , were strange . Or rather what could not mens highest prudence , served with the confluence of abundance of willing agents , sufficient helps , and competent time , atchieve acquire , and bring to effect . 2. And see we not what the six overflowing Fountain Spirits ( ranged by omnipotence , conducted by infinite Wisdom , exercising from eternity their irresistible Powers ) have conceived , travell'd with , brought forth and improved , as the Holy One hath willed . 3. And can any doubt they who have served to found and lay the Top-stone of infinite numbers of Fabricks in the Astral , Elementary and Terrestrial Worlds , should be unfurnished with a Royal Palace for themselves . 4. This seventh Fountain Spirit is their Body , Mansion and Sabbath , the eternal Rest eternally generated . In This they work their hallowed wonders , in this they planted a seed or sperm , whereon the Holy Ghost brooded , and in six days hatcht the generation of the Heavens and Earth , with their Hosts , Thrones and Royalties : Hence were founded the Ant and Elephant , the Insects as well as Leviathan : And but for this , God would have been wholly an unsearchable God , nor could any Creature , Angel or other have been made . 5. We say in things of our little Horoscope , the end of Motion is Rest ; and shall the Originals , whence all things exist want a Rest , for themselves ? Must our six days toil end in one of rest ; and shall these supream Agents reach no Sabbath wherein to triumph in , with , and for the delight of the Lord of the Sabbath ? This seventh Spirit is therefore the quiet receptacle of them all . 6. Out of which , according to the harmony of the Divine Unity , they never for one moment can possibly depart . And over the Threshold of which , according to the separate Property , whereby they are rent from the glorious Unity , they never put a foot , or can for ever enter . 7. Will therefore the Human Off-spring , whose departure is as written by the Sun Beams , reunite and do its first works , those whereunto he was created , and the pure works of the second Adam whereunto he was regenerated . 8. Be it said , forasmuch as by his departure he is so far degenerated , that his Soul by a willing captivity is under the rage of the first four Spirits , from whom the light is withdrawn . His Spirit that was a meek divine Ruler , hath lost its dominion to so great a degree of fierceness , that the Astral rule all . His Body which was formed out of the one pure Element , out of which Element came also the four , and to have been a perpetual figure of the holy third Principle , as his Soul and Spirit were of the first and second . And which body of his should have eaten Paradisical food , is now a captive under the four Elements in so great rigour and vileness , that Nature shames at its Beastiality , till thus it travels thro' sorrow , pain and shame to the dust . But the Soul and Spirit may here be baptized and regenerated . 9. And because the fruit cannot be brought back to the Tree , but the Apple must first perish , and the seed in it first die as doth the grain of Corn before it increase ; therefore the Soul and Spirit must also die the mystical death ( that is ) to its strange will , to secure them against the second death , or before they are capable of the first Resurrection . 10. From the same ground is it that the Body also must die and lose its new gotten bestial Image , before it can put on immortality , and the Image of the heavenly , whereunto Jesus came to conduct it . 11. But we may know these things are not the work of faint wishes , but call for striving , watching praying , fighting , contending , running , working , searching , knocking , that fruit may be produced by patience ; for Heaven may not be ascended by earthy wings , therefore let the Earth beware of resisting when Heaven stoops descends and enters it . 12. To subject mad Mankind to this its only good , the gracious Jehovah on Adams departure , left his Soul should be a Devil , his Body a Beast , and the Woman generate a Race of Monsters in the out-birth , and of totally proud hellish spirits in the inward ; reimplanted the Word of Eternal Life as a seed , or as a light shining in a dark place , to which they ( only ) do well , who take heed so as to obey , such shall by the Divine Guide lose their All , and be as a Fool or Child as to self-wisdom , but proceeding that way under the Cross possess all things . 13. For as there is no salvation in any other ; so is there no other way of entring there into . The six names of the Tribes on Mount Gerizim to bless , represent the six active Fountain Spirits according to the second principle , and Gerizim the seventh or heavenly body where they rest . And the other six on Mount Gebal to curse , exhibit the same six Fountains according to the first principle or dark world . The seven Pillars on which Wisdom built her house , points out the seven Foundation Spirits . The six Steps to Solomons Throne hath the same signification , and the Throne it self the seventh , whither they led and ascended , was the Sabbath or Rest. So the seven Seals , seven Trumpets , and seven Vials , signifie the same seven Fountains , yet all hidden and according to the Darkness , where neither can the Book be read , till first the Seals be gradually opened ; the mind and voice of the Trumpets be distinguished , till they be orderly sounded ; nor the things contained in the Vials discerned , till severally effused by the Lamb and his successive Angels . But the seven Golden Candlesticks are the seven according to the second Principle or Light-World , seen all manifestly at once . The same also are the seven Stars at once giving their splendor . Again , we read there were seven Lamps of fire burning before the Throne , which the Text saith are the seven Spirits of God. We find , and 't is observable , the Revelation gives the Vision treble to each ; ( viz. ) To the dark impression , by Seals , Trumpets and Vials . To the Light impression , by Candlesticks , Stars and Lamps . So the seven lean Kine and blasted Ears , signifies what we have , the seven Properties : The seven fat and good , what God made the seven Properties to be . CHAP. X. Of the Three Principles of the Divine Essence . 1. BY a Principle is meant a chief beginning power , a self-subsisting Life ▪ an original root , foundation , or in some sense a mystery or genus , whence other Spirits , Bodies , Species or things originate , as from a Supream Power . And thus is God the only one Principle . 2. And this one Principle is also three Eternal Births or Principles , ever without ceasing , begetting , being begotten , and proceeding by , in and from each other , of which all Worlds are conjunctly or severally an Image , but very different according to the inscription , stamp , figure and degrees they attain , or are capable of . 3. And tho' the three Principles are by an indissoluble band ever inseparably one in God , yet are they distinguishable . 4. But in the Creatures in the separate Properties are terribly manifest , which tho' Adam was not to have known in himself , yet is it what we ought to know . 5. God said , Let us make Man in our Image , after our likeness , but saith not so of the other Creatures ; Man in his first make being most perfectly his figure and off-spring . 6. Yet every of the other Creatures , the Astral , Elementary , Vegetative , Sensitive and the Dark World , do all in their various kinds ( more or less perfectly ) represent him ; for the invisible things of him from the Creation of the World are clearly seen , being understood by the things that are made , his eternal Power and Godhead . And as there are the united three bearing record in Heaven ; so are here an agreeing three , bearing record on Earth ; ( viz. ) Spirit , Water and Blood. CHAP. XI . Concerning the first Principle , in four Demonstrations . 1. THE Abyss of the Father distinct from the second and third , is understood to be an eternal indissoluble band and Original to Potence , a center or root of substance ; an earnest longing to the birth of the majestick Light or Lustre ; an austere vigour like an eternal infinite hot and cold fire . That this is so , and ( in some measure ) what it is , may be shewed to the very Senses . 2. Demonstration . The insensitive Creatures witness it . The Rock where grows the Diamond , the Oar whence proceeds the Gold , the shell in which is fed the Pearl , the Earth whence issue forth the plants , do all figure their root , the darkness or first Principle their substantial root , center , basis , or immovable foundation . 3. Again , the Elements have the cold and heat to be founded on , representing this Principle called the Eternal Darkness ; for from the degrees of cold and hot fire , proceed not the Earth and Stones only , but Air and Water . 4. Lastly , The Astral World , whence spring the Elemental figures the same darkness , as is most evidently seen in some of the Royal Stars called Planets , Saturns condensing , strong binding contraction impresseth in Lead , Stone &c. a dry , hard and hardly to be penetrated weight ; so doth Mars confer on Iron , &c. both are substantial figures of the same Eternal Principle . 5 Demonstration of the first Principle , is in the Sensitive Creatures both evil and good . The evil , whose hurtful properties of venom , stings , poisonous , fierce and cruel qualities shew they originate from the dark Principle , and some of them especially love darkness , some of them also are outwardly dark , as that dangerous reptile called in some parts the Blind-worm , &c. 6. It is seen also in good Sensitive Creatures , either as they partake of the hurtful property by being soon moved to choler , and then mischievous and vindictive , or else as the dark Principle takes hold of them , clogging them with sluggish inactivity , and depressed limbs , dark bodies , rough hides , &c. 3 Demonstration . It is evident in Intelligent Creatures ; for into this Principle of Might and Potence the Pride of the Devils cast them , in which their light being extinct , they are shut up for ever . 8 Demonstration . It is evident in Rational Creatures ; viz. Man , whose sad fall brought his human Soul which originated out of this Eternal Principle , yet illustrated by the second to so great a degree into this , that such men as shall continue Rebels to the Light of the Son of God ( which on Man's fall was inspo●●● again ) do remain a plain and terrible figure of this first Principle in the dark impression on their Souls ; for they being hardened and fixt in disobedience , are as sealed up in utter enmity against the Divine Kingdom of Love and Purity . 9 And such mens bodies are the drudges of their darker minds , being as truly a figure of the Eternal Darkness , as are those bodies of the hurtful Animals . 10. But ( which is also to be bewailed ) the Children of the day have in the unmortified part of their Souls , too lively Characters of this first Principle ; and their Bodies are made like those of the Elementary Creatures , subject to vanity , travelling in pain and distempers , till ( as the effect of all ) comes the anguish of death ; for they are fallen under the Regiment of the Astral evil influences till their mortal shall put on immortality , by the grace of the second Principle , the free mercy of God in Jesus Christ. 11. As for the disobedient that climb up into the first Principle , or fall into the third Principle , shutting their Eyes against the second , they must ever bear the Image they here conformed their minds to , and grow up in ; for man having his root in the Power that is without beginning can find no end . Oh therefore that we were wise , that we understood this , that we would consider our latter end . 12. The out-birth into which Adams fall hath cast our mortal bodies is signified by the Earthen Vessels , which having toucht some legally unclean thing , could not be made clean and purified , but must be broken ; such is the mortal body of all the Children of Adam . 13. But those Vessels which were of Brass or other metal , being washt , &c. were become clean ; for Metals are one step higher , more noble deriving from the Astral Powers more immediately , and with a purer tincture , more simple , less volatile than our fleshly Tabernacles . CHAP. XII . Of the Second Principle , in four Demonstrations . 1. THE Divine Wisdom , and that of this World , are on terms of hostility ; hence was it that when the Lord himself in the flesh preacht Salvation , his Divine Wisdom explicated by the most familiar Parables , highest Evidence , and more than Angelical Skill , was derided and blasphemed by many , not of the lower ruder sort only , but by the Rabb●es , men skill'd in the Law of God according to the letter , men of parts , zealous and outwardly holy , the Guides of the multitude , men according to the Law blameless . But the Doctrine of the Lord Jesus was understood very well by all such ( tho' otherwise weak ) in whom the love of it wrought obedience to it , and who by the Spirit of Holiness were taught to refuse the pleasures of sin : To them no Yoke so easie as Christ's , nor any Load so unsupportable as that of sin : These knew what it was to be born again , without , and not of the will of the flesh : And Christ's Life and Doctrine was plain , and so is still , to such , and none but such . 2. If any such shall peruse these Lines ( their inward senses being unlockt ) they , if they press after this Principle with earnestness , may find it informing , enlightning and assisting them 3. But to the full these are fulsom and offensive ; to the wise they are folly ; for this Principle divests them of their own self-will , before it inducts them into the universal holy will. And if Divine Discourses lead not to cleanse the heart , it cumbreth the head , and cloys the appetite ; and so Men do with Truths as Children with Birds , either they crush them , or let them fly away . 4. But tho' the glory of the second Principle be so much above fallen Man's reach , yet such efficacy hath it on the whose Creation as is demonstrable to any rational Creature ; for God hath not left himself without witness by giving Rain , &c. 5. To discourse this where may we not begin ? for it is every where infinite . It is the glory in the Infinite Abyss of the Father . It gave Glory , Purity , and the Vertue of the Angelical World. It also gave the third Principle in this out-birth , all the Excellency and Beauty it hath in it ; only the hellish Principle hath shut it self up from it , and is dead to it . 6 Demonstration . That tho' no Language can express it , yet every one that is regenerated , doth in such measure as he hath attained the Regeneration , know this , for he liveth in it . The more or less such are sick of Sacred Love ; so more or less feel they this . And the more we die to our immoderate Lusts after the Dominion of the whole third Principle ; the more doth this Principle evidence it self in us . And in such proportion as we enlighten our first Principle , or Souls Original standing in the first four forms of Nature proceeding by Divine Power to en●indle the true Light in them , in the same measure is our Root transplanted to grow in this Paradisical Field or Principle . 7 Demonstration . But we are to know by way of Explanation , This to be a passing into Death , and thro ▪ Death into Life , of which the Holy Scripture is plentiful . Nor may even Plato's description of Love be counted discordant to this , who defines Love ●o be one 's dying to his own Body , and living to the Body beloved . 8. For the living to the Divine Light and Love of the second Principle , ( which is the property of the Son of God ) is a dying to us and ours ; that is , to our whole depraved Image , much like as the Day is the Death of the Night . 9 Demonstration . The second Principle is shewed by the Sacrifices which were consumed by the Holy Fire , whereby they died to their first Form , and lived to a new one ; that is , were transmuted into the holy Flame . 10. And as what part of the Sacrifice would not enkindle into the holy Flame figuring This Principle , fell to Ashes as into the perishing third Principle : Even so see we much of the Regenerate Man stay below , and be uncapable of the New Image , but be as Ashes . 11. Now we see that Ashes may be heated , but Flame not : Such is the Earthy Man and Sensual part ; yet we see after the procedure of a second work , Men do transmute common Ashes into a Lucid and Transparent Body . 12. So may our vile Bodies by the procedure of the second work , ( the Resurrection ) be translated into a clarified Christalline Temple , for our immense glorified Souls , and they both be the Hallowed Habitation of our resigned , humble , divinely irradiated Spirits . 13. And our illustrated Ashes , glorified Souls , and meek human Spirits ( being first clothed with the Robe of Christ's Righteousness , and heavenly Humanity , the Virgin of God's Wisdom ) will be both suitable guests for the New Jerusalem , as a Bride adorned for her Husband , and also be Eternal Temples for the Holy Ghost . 14. Thus hath been given a glimpse what the second Principle is in it self , and what its Operations are in us as to our first Principle . It now rests to search what it is in the third Principle in us , and in the whole Creation . 15. In us it is our Principle of Divine Understanding , directing to know our Creator , the End of our Creation ; and wherein ●ies our true good . The Eye thus enlightned , informs the Affections , that from the Reason offered , they should , 16. On the Principles of Justice pay the Debt we owe for our Being , and the Means wrought for our Restauration to Well-being , and of ingenuity willingly and thankfully to adore him as the only Fountain of Good , and to esteem every thing in that degree as they partake of that Fulness to figure and resemble him . 17. And on the Principles of Self interest , to prevent eternal loss , or be eternal gainers , as our choice or rejecting shall render us capable or otherwise . 18. These Notions and Beams of Light , when the Understanding receiveth from the second Principle , it offereth to the Judgment to consider of . 19. The Judgment hath the Senses to consult , who are grown so dim-sighted , having from their youth been habituated to the Good or Evil of the third Principle , that they cannot see beyond it , but judge as the Beasts do of Pleasure or Pain ; nor can they see the least cause to deny themselves of any one thing they lust after , whereof ( if denied ) they allarm the Passions which have their Root in the first Principle . 20. The Passions are as furious , violent , impetuous Storms , which often obscure and impose on the Eye of the Mind , and sometimes immerse the Ship of the whole Man , setting on fire and extremity the whole frame of Nature , so that the Judgment wants power to get the Will right . 21. Here the New Man , as Child of the holy second Principle , hath need enough to pray always fervently ; to knock , wait , use much abstinence , with highest diligence to watch , to stand on its guard , to use much violence and severity , and that often , to fight the faithful Combate till he kill the Murtherers ; to die from day to day , thereby to be pluckt as a brand out of the fire . He shall find great necessity of help from Heaven to bind the Strong Man. 22. But most especially in some persons , whose originals having been strongly rooted in the first four Forms of the first Principle conveyed by Generation , and perhaps also reinforced by their Constellation , so that they have much of the Serpent in them . In such Souls the work of Resignation to the Divine Conduct goes very hardly , slowly , sadly on , with many recoils , notable resistance and reluctance , that they resemble the Child possessed with that kind that goeth not out but by prayer and fasting . 23. Others having so deep Root , their Wills being lapsed and wedded to the third Principle , either having so great possessions , as seem rather to be possessed with them , than to possess them ; or having long enjoyment , their Evils plead Prescription and Custom . Some by their Constitution incline to delicacy , or by their Constellation and Complexion to airiness ; many such find the Cross too heavy ; do look back ; the Pearl in their Account is too dear . 24. Others Good Intentions are covered with so much rubbish , that they will not be at the pains of removing it ; for indulgence to their ease , and perhaps ensnaring reputation with men , foils and pinions them . Many of the above strive to enter , but are never able ; therefore withdraw from the Yoke ; their Goodness is only as the morning dew . 25. But the Judgment rightly informed sees all things as they are , things present as if past , things to come as if present ; it sees the Out-birth brave with a borrowed Goodness only entrusted to it , to shadow the Grace and Glory of the true Fountain of Goodness . It sees the World on fire , the Heavens rolled up , the Lord sitting on his Judgment-Throne ; sees the triumphs of the humble , and tremblings of the proud . 26. As for things visible , the Glory of the visible Heavens figuring that of the true Heavens , the Earth that of the Divine Salitter . 'T is true , in this dead Earth the surviving relicks of Good strive to produce perfect Bodies of several kinds , but the Curse hindereth . It would have Paradice bud and bear fruit , holy and pure productions every where , but it cannot , for Death is entred at the door opened by the first Adam . 27. Had indeed Life been received as offered by the second Adam , Paradice might well have blossomed in the Out-birth , and his Kingdom have come with power in every place as it did at his Transfiguration . His Kingdom might have come on Earth as it is in Heaven , where Paradice might have flourished . 28 Demonstration , is Natures labour after Perfection , and the tincture in it , shewing some faint impulses , and producing precious Stones , Gold and other Metals , Medicinal Earths , Spices , excellent Fruits , &c. And in the Seas , Pearl , Amber , &c. all which are but shadows and reflected figures , wherewith the third Principle representeth the Glories of the second . 29. Therefore the enlightned Judgment guides the Will not to regard these things for themselves , but for the infinite Excellency of that represented by them . 30. If it be true that I love not the part I see or touch of my worthy honoured Friend , but for that part of him which I see not , nor touch outwardly ; for that is indeed the Excellency and the True Man , much less then do I regard his meer shadow . CHAP. XIII . Of the Third Principle , in four Demonstrations . 1. IF the Greek Christians think the Holy Ghost proceeds only from the Father , and not from the Son , they must probably have some other meaning than is known to some of us ; for the Holy Ghost proceedeth from the Father and the Son. 2. The four Anguishes of the first Principle generate the Light of the second , and from the infinite Might and Strength of the first , and the infinite Lustre of the second , is generated the infinite Glory and Love of the third , which third Principle is the Property of the Third Person in the Trinity . 3. Hence is it , that the third Principle is not only the growing Vertue of Paradice , but also of the Out-birth the Astral , Elementary and Visible Material World also . Demonstration . For as the Air is produced by Fire and Light , yet being produced , is not only a Self-subsisting body , but the food of the Fire , and consequently of the Light ; so is the third Person to the first and second . 4. The Out-birth is not the first ; for it cannot be a Root , but a Fruit ; not a Foundation , but a Superstructure ; not a Creator , but a Creation ; composed of Darkness or substantial matter , like a Chaos arising from the first , and the Light arising from the second . 5. Neither is it the second , as is apparent ; being a distinct Life in a sort inanimate without understanding an Image of the inward spiritual World in the various Figures and Properties thereof , representing all as in a Mirrour . As we see the outward glorious Sun figures the infinite inward second Principle , but is not a seeing , but a seen Light or Power . 6. What then if it be neither the first nor second , can it be but the third ? And tho' the third it only be , yet it hath in every part of it the vigour of the first Principle , and vertue of the second in some measure or other ; for if in any part were nothing of the first , there could be no Being but a Nullity ; and if in any part were nothing of the second , there were only Death and Hell manifest . 7. Now forasmuch as in some places and things the first swalloweth up the second , the Wrath and Curse seems only to be there , and in other parts or things the second or sweet Property of the Life is prevalent , there riseth a Life , for his Light is the Life of Men. 8 Demonstration . But in some also the Love in the Light swalloweth up the first Principle : And there is a twofold Birth , an Inward and an Outward . The Inward is Divine , Heavenly , Holy man Eternal Excellency , as in the new Birth or Regeneration ; but it extendeth not to Tincture the Outward Man , because the Curse subjected it to Wrath and Corruption . 9. The Lord Jesus Christ brake the Bands ; for it was not possible he should be holden of them , though the weight of the whole World lay on him . 10. Because his Heavenly Humanity did not only unite it self to the Mortal Flesh of the Virgin Mary ; which Heavenly Humanity , was the Holy Thing begotten by the Holy Ghost , the pure Virgin Image of Modesty , Virgin Sophia , the First-born of every Creature , the Heir of all Things , the Lamb slain from the Foundation of the World , the Word that was made Flesh. But the same Divine Man , which both came from Heaven into , or in the Virgins Womb ; but also then was ▪ and is in Heaven , this very same Word united it self to the second Person , the Almighty Son of the Almighty God. Thus was it that this Saviour and Mediator our Immanuel , is the Mighty One on whom Help was laid ; for in Him the Three Principles shew themselves in their several Incomprehensible Fountains . 11 Demonstration . The Love in the Light can also Tincture the Outward Man in the third Principle ; and the Outward Man may , by the pressing of the Inward into , and through it with Power , put off its Old Garment of Sickness and Infirmity , and be cloathed with the New Robe . A glimpse whereof is seen in the Faces of Moses and Stephen , and more fully in the Translation of Enoch and Eliah ; but above all in the Lord's Transfiguration , and Converse after his Resurrection . But it is a very hard great Work ; because the Third whole Principle in us is estranged and dead to it , by the very heavy Fall. 12 Demonstration . It may also be observed , that the Love in the Light hath its outward Figures , and impresseth it self in this Third Principle to the outward Senses . 1. As in the Astral Kingdom , principally in the Sun , Jupiter and Venus . ( 2. ) In the Air in the Concord of the Elements , giving delightful sweet Weather . ( 3. ) In the Sensitive Creatures , as Doves , Lambs , &c. ( 4. ) In Harmony of Musical Sounds and Voices of Birds . 5. In Vegetables by most Sanative , odoriferous , excellent Fruits , Roots and Seeds . 6. In curious Colours of Flowers , in the shadows of degrees of Light in Clouds . 7. In Minerals , as in Gold , Silver , Copper , and by the Tincture giving lustre and vertue to Pretious Stones and Gems . 8. In the Seas , in Pearl , Amber , Coral , &c. So if the outward Heaven shew the Glory of the Lord , the Earth shews his Handy-work . CHAP. XIV . How the Sacrifices shew the Three Principles . 1. THe three grand Sacrifices were , 1. The Burnt-offering . 2. The Peace-offering . 3. The Trespass-offering or Sin-offering , unfolding the Threefold Mystery . 2. The first grand Order of Sacrifices was the Burnt Sacrifices , which consisted of four Kinds . Either , 1. Of the Herd . 2. Of the Flock . 3. Of Fowls . 4. Of the Meat-offering : Even so doth the first Principle shew it self in four , and but four forms . But agen , the Burnt-offering differed from the other two Sacrifices in three things . 1. That these must be only a Male , the other might as well be a Female . 2. That it must be all cut in Pieces , whereas the other must be only divided , not cut in Pieces , and the Fat of the Inwards offered to the Lord. 3. The Burnt-Offering was after only washing wholly offered , no Part with-held shewing two Figures . 3. The first Principle or Fathers Property as one entire Essence , without dividing the Tinctures of Female from the Male , which , though cut in pieces ( whence all Multiplicity exists ) yet is still one not to be divided from it self , as was the Burnt Sacrifice , the only whole Offering without reserve . 4. It figureth the Man before he had trod any steps towards his Fall ; for he was of the entire one , though consisting of many Parts , yet able wholly to go up to the Lord , as the whole Burnt-offering did . 5. The second grand Sacrifice was the Peace-offering , which differed from the Burnt , as was noted ; 1. In being as well of Female . 2. Restrained only to the Herd and Flock ; whereas both Burnt and Sin-offerings might be also of Fowl and Meat-offering . 3. It differed from the other two , in that its Fat and Inward part was the Lords , and the rest the Priests ; but not to be eaten by any legally unclean Person . The Peace-offering had also a double Figure . 1. It represented the second Person of the Glorious Trinity . 1. In that in him the two Natures were united . 2. In whom the two Tinctures , Male and Female , were resumed into one Person ; which we see in that the Sacrifices were of two , and only of two Kinds . Agen , They were severed into two parts ; the Fat of the Inwards from the rest that was the Lords , the rest the Priests ; but was Holy , and not to be eaten by any legally unclean Person . 2. 6. The Peace-offering was the Figure of the New Man , in whom , the disappeared Image which the first Adam lost is revived ; by which re-union , the fallen Man is become new ; which renewed Man is sanctified to be the Priests part , but the other , viz. The renewing Image is Gods part ; So in the Revelation it 's said . And hath made us Kings and Priests , ( viz. ) according to these two Images . 1. The Image of God , or renewing Power . 2. The renewed part the Consort , Associate and Servant , ever resigning it self to the Will of that Image of God , or Renewer : So that the Servant becomes also Holy , and may not be toucht by any unclean Person , Will or Spirit . 7. The third grand Sacrifice was the Sin or Trespass-offering , which differed from the two former : 1. In the General , It was to be only a Bullock . 2. In Particular , to the several sorts of Sinners and Occasions , were appropriated several sorts of Sacrifices . 3. In the Place where it was to be Sacrificed , ( viz. ) The Fat at the Altar for Burnt-offerings , but the Carcass , Hide , and Dung in a clean place without the Camp. This figureth the third Principle , as it comprehends the fallen Apostatized Man. The Bullock figures the fallen Humanity , the Fat the Heavenly Humanity , or Restoring Tincture which was only the Lords and it alone worthy to be offered at the Altar . But the Carcass , Hide and Dung , the sensual , impure , sinful Man was carried out of the Camp , yet it must be to a clean place ; where it must be burnt , not said to be offered , for it was too vile . But the Burnt-offering is call'd the continual Burnt-offering . 8. A Monk of the same Monastery and time with Luther , having compleated the time enjoyn'd them for Prayer : added , asking ▪ Whether he had not now done what was fully sufficient ? Had an audible Answer in these words , ( viz. ) Redde mihi mediam Lunam , solem & canis iram ; Give me the Half-Moon , the Sun , and the Anger of the Dog. 9. The words import to my understanding as follows , by the Three Things required , his whole three Principles or whole Man , his Soul , Spirit and Body ; for by the Anger of the Dog , the first Principle is charactered , which excluding the Light , is cornprised in the first four Forms , extendeth no higher than to fiery Rage , and is the state or place called in the Revelations without , where are Dogs . 2. The Sun , which was required to be given , evidently signifieth the second Principle , which the outward Sun representeth . 3. The Half-Moon meaneth his third Principle , which corporiseth the Elementary Concrets , and influenceth their Mutations by her own Regular Laws in Conceptions , Progressions , Maturations , and Transmutations , Resolvings and Declensions of Terrestials , and in the fluxes of the Tides . 10. But if to another Man my Constructions square not , be it left as that on which is hanged no stress , but a great probability . The three Principles of Sal , Sulphur and Mercury , compose every thing that hath a created Being , from the top of Heaven to the bottom of Hell ( as I may phrase it ) in the Dark , light and mixt Worlds or Out-birth . CHAP. XV. Of Jehovah , and the Creation . 1. LET us now , after a View of the Three Principles , come to a summary disquisition ( how brief soever ) yet that may some way assist the willing Mind , how , through the Creatures to discover some glimpse of the Omnipotent Majesty , whose Offspring we are ; or rather , whose Offspring we were ; really retaining in our depravity only some faint Reflections , and nigh worn out Impressions of that dear beauteous Image we had . 2. A glance of the Most High in the Face of his only Son is ( without Comparison ) ( infinitely preferrable to all the most sublime Speculation and Wisdom of Man ; for it is That we lost by the Fall , and the knowledge of That , is That we are taught to hope for in our Restoration by Jesus Christ. 3. And though it be hard , yet possible , to all in whom the Light hath so enkindled Love , as they search for it as for hidden Treasure . And because we are as one Purblind , not able to see afar off , we are to seek by things within our Ken ; and thence is it the Apostle saith , The invisible things of him from the Creation of the World , are clearly seen , being understood by the things that are made his Eternal Power and Godhead . 4. By his Eternal Power , is understood according to the first Principle , the indissoluble Band , the Father's Property , according to which he is a consuming Fire , and that Work call'd his strange Work , and his coming forth to that , his coming out of his place . 5. But by his Godhead is understood , according to the second Principle or Son's Property , in which he is Jehovah , Gracious and Merciful , long-suffering , and abundant in Mercy and Truth ; Mercy it self , forgiving Iniquity , Transgression and Sin. 6. Now to know God really and truly in any measure , is to know the Son of God , who is the Regenerator , by the Co-operation of the Holy Ghost , in some measure cleansing the Heart of every thing that may be call'd Self , and subjecting it to the Obedience of the Holy Universal Will ; making it run with Delight and Joy in that Way which to the unmortified part is grievous . 7. For his first four Forms , having by the Grace of God generated the fifth , the Love in the Light , the Soul thus divinely irradiated falls very sick of Love , and nothing can give Ease and Content longer , than while he is following his Beloved , either by patient waiting for him , or doing or suffering what he willeth him to obey and suffer . 8. Now we are to know that from Eternity is the first , second , and third Principles according to the Fathers , Sons , and Holy Ghosts Properties , the One living in the Other , having all One holy free Omnipotent Will. And that the Infinite Abyss , wherein Eternally dwell the seven Spirits , and in every the least imaginable Circle whereof dwells the whole Holy Trinity , Abyss or immeasurable heighth , depth , length and breadth , which Men and Angels can reach no number of , nor conceive its immensity , is as the Holy Body of God , who is its Soveraign Creator , Owner , and as a Soul and Spirit to it . 9. But this pure Abyss is Holy , and as one Holy Element the Seventh ( the Laboratory of the other Six ) hath in it all Powers and Vertues , out of which Heaven , Angels , and all Inferior Productions come ; for in it is the Divine Salitter and all Qualities in indissoluble Amity and perfect Harmony , due Equality most dearly embracing each other ; being the Mystery of all the various Powers . 10. And from the two first Principles therein by the Exit of the Holy Ghost , were Throne Angels created , according to the several Properties of the seven Fountains Spirits , with their Hosts respectively , having the great Might of the first Principle , Glorified with the Majestick light of the second the Son of God. 11. But Lucifer and his Angels extinguish'd in themselves the glorious Sweetness of the second , by giving up their Will into the first four Forms , which without the second , are at Eternal Enmity . 12. Also out of the Holy Element were created the two active Elements of Fire after the Property of the Father , and Air ( wherein is Light ) after the Property of the Son. Out of which two , after dividing of the Properties in the Dark Deep ( the effect of the Fall of the Angels ) came the Mortal Water and Dead Earth , in both which , by the prevalence of the Astringency , came Rocks and Stones . 13. To cease that immoderate Coagulation the Word commanded Light , expelling Lucifer , at which the Holy Angels rejoyced ; Where wast thou when the Morning Stars sang together , and all the Sons of God shouted for joy ; for then was the Out-birth or third Principle founded by the Exit of the Holy Ghost . 14. Then also out of the Holy Element , and the divided Properties , which Lucifer had brought into a confused Chaos or Dark Deep , the Word spake the Astral Heavens , the Seven Planets after the Properties of the Seven Fountains , and all the other Stars and the Terrestial Ball , after the infinite variety of the Properties . 15. Also out of the Holy Element and the Astral Birth , came the four Elements , and out of the Elements the Transitory Creatures . Some bare the Figure of the first four Forms separated from the Light as venomous Creatures , Toads Torpedo's , &c. from the Anguish : Scorpions , Spiders , Basilisks , &c. from the Fire ; for every Property would be Creaturely . Some also figur'd the second Principle in Innocency , Meekness , and Love ; as Lambs , Doves , &c. 16. Then in the Throne of secluded Lucifer and his Angels , the Word spake Man , such an Image of God , as might not only be the second Race of Intellectual● ; but a compleat Image of all the three Principles . That is , his Soul out of the first Principle or Dark-Power-World ; his Spirit out of the second , the Holy-Light World ; his Body out of the one Holy Element , the Root of the four Elements ; so that he might by his Divine Holy Principle of Love and Meekness ▪ illustrate , and sweetly use his first , as the fallen Angels should have done : He was also furnished with the third Principle , which the Angels were not ; and in that respect a more compleat Image of God than they : over which third Principle he might also bea● Rule by the Power of the Divine second Principle . 17. And by his third ( in subordination to the second ) might Rule over the Astral Birth and Elementary , not only as He was the Natural Lord in that Principle , but ennobled also with the Light or Angelical Principle , and therefore able and adapted to Rule over the Creation knowing what they were , whence they sprung , and whither they tended ; for all Properties were open in him ; therefore Adam could name them knowing their Parentage and Use. Thus the manifold Wisdom of God appeareth in every thing , and summarily to be observed in these following . 18. First from the first Principle glorified with the second , according to the seven Fountains , were created the Throne , Angels , Arch-Angels and their Hosts . 19. The Creatures that derive immediately from the One Holy Element as the Paradisical Body of Adam , that was more pure than seven times refined Gold , and to have remained eternally . 20. The Astral Birth of the Visible Heavens , and their Invisible Powers : Of Alliance , Dependance and Affinity , with which is Man's Astral Spirit called his Prophetick Evester ; which ordinarily predicts by Dreams , a kind of Intuitive Impulses of approaching Good or Evil ; small , also important natural Events , &c. 21. Out of the Astral seem to be born Those Mortal ( yet to the outward Eye mostly invisible ) Creatures , in all the four Elements called Aerial Spirits , prodigious Predicters of Wars by Armies in the Clouds : Others also of the Fire : Some Aquastrish , and Those of our Horoscope Terrestrial and Subterranean , that are about Minerals , of which This Discourse is not sollicitous . 22. Out of the Holy Element proceeded the two Elements ; and consequently the four ; more Pure and Paradifical than after the Curse . 23. Hence by the steddy Conduct of the Separator or Father of Nature ( substituted by the Great Creators word ) and by the Spirit of the Tincture , have sprung the Animal , Vegetative and Mineral Kingdoms , to the composition of every of which Naturalists find the Principles of Sal , Sulphur and Mercury , more or less pure , according to the Body which it composeth , and the Tincture wherewith it is more or less sublimed and ennobled . 24. But Lucifer by his renting from the total Unity , thereby making the Properties separate , prophane and unclean , there proceeded out of the first four Forms hellish , immortal , fierce , horrible , poisonous Creatures , to whom Death and Darkness ( the fierceness of the Properties ) is no woe or torment ; for it is their Life . But Hell is therefore an intolerable Hell to Angels and Men , because they were created to ●nother State , in another Principle , for another End. 25. From all the three Principles , with the Potence of the first , Love fire of the second , and moving Life of the third , was Man created . And as such with the Light of God , which is not quite extinguished in him ; for when once awakened by Divine stirring and his hungry desire , let none think it impossible he should see into the several Principles that are truly in him ; for the Child knoweth his Parents better and better as himself groweth to be a Man. A breath of Air is like the whole Element , a drop like the whole Ocean , a spark like the whole Origin , a clod like the whole Ball. CHAP. XVI . Man's Estate before his Fall. 1. MAN being ranged a little lower than the Angels , yet with one Principle more , hath a Spirit penetrating as theirs ; if brought into an earnest hunger to search and knock . Let none forbid so doing ; for God delights to be sought and known ; by such can he be most loved and admired that most discover of him . 2. And those his Children who know most clearly what they fell from , will strive most to be recovered ; and those that penetrate deepest into that dismal plight whereinto they have plunged themselves , must needs be most profoundly Humbled ; and Those that find the prosecuting of their own Wills to be a Fighting against God their Restorer ; will be easiest prevailed with to lay down their Arms ; Die to their Wills ; Resign themselves to His Conduct ; Repair to His School ; Bear His Yoke ; at any price Buy the Pearl ; Fight the Battle of Faith ; that they may lay hold of Eternal Life . Wisdom calls ; They only are the Sons of Wisdom who will hear . I come now to the following most Important Points and Enquiries . 1. What Man was before his Fall. 2. By what degrees he fell . 3. What Fallen Mans Estate was , and is . 4. What may be his Recovery . 1. Concerning Man's Estate before his Fall. 3. God made Man , in , or after His Image ( as hath been shewn ) how he was God's Image ; viz. an Extract out of all the Three Principles : The Ignorance whereof befel Audeus , in the fourth Century after the Incarnation ; who said God had Hands and Feet . 4. But God's Image was to express in Adam , that He had in Harmony His whole First Principle , and all things subordinate to It ; so that the four Forms did mightily establish him ; and This Harmony stood by the Love-Fire and Holy Light of the Second Principle ; by which also he could Rule over his Third Principle . 5. He was so perfectly God's Image , as that he was capable of Eternity , without any necessity in his own constitution to make him obnoxious to Mortality . Else how is his Death denounced the Penalty of his Disobedience ? 6. Nor could he be clogg'd before he fell , with a Dark Body , stuft with the Elements , and built upon Bones to bear it up , as may appear by four Evidences . Evidence 1. The Elemental Fruits are Mortal ; therefore are proper Food to support the Transitory Creatures that feed on them . Evidence 2. Bones proceed as Stones also do , from the too hard coagulation of the Astringency , producing ( in the Saline Element ) the Principle of Mortal Salt. Evidence 3. The food from the four Elements requires a gross Elementary Carcass to digest , and draught to evacuate their Earthy Part ; both inconsistent with the Purity and Eternity of Paradise . Evidence 4. The Elements themselves pass into their Ethers , and cease as to their present Existence , when the Mystery shall be fulfilled , and the End hath found the Beginning . 7. Adam was a Virgin of Purity , with both Masculine and Feminine Tinctures , as is evident ; for 't is said ( when Adam only was made ) Male and Female created he them , so compleat was He as able to Increase and Multiply , and Blessed thereunto , v. 28. By both Tinctures ; not by two Persons ; for Eve's being made , is not recorded till Gen. 2. 21. 8. Will any say Adam and Eve were made at once ? Gen. 1. 27. Gen. 2. 28. but only the Order more at large given . 9. It is answered by the Holy Ghost ; where , the Apostle convinceth by One Argument the reasonableness of the Woman's Subjection ; because of the Priority of Man's Creation . 10. This must also be noted , the Woman was not given him , as were the Females to other Creatures . Also that before her being made , God said all was Very Good ; Rested from his Creating work ; Blessed a Sabbath ; Planted Eden , Watered it ; caused it to Grow ; and the Sacred Records name the Rivers , and several quarters whitherward their Effluxes directed themselves ; what Lands they washed , &c 11. But farther , that the Propagation of Adam's Race should have been by Adam alone , is demonstrable ( among many other produceable ) by the following Arguments . 12. There was no Rending of the body to have been ; for Rending is inconsistent with the Happy , Perfect Eternal State of Union ; dividing the Properties caus'd Enmity , as in Heat , Cold &c. 13. The hanging on him the Bestial Genitals is , That whereof Nature it self ( as depraved as now it is ) is Ashamed of and Blusheth at : The Soul hideth it self all it can from This Monstrous filthy Brutish Deformity , which it would not do , had it been it self of no higher Extraction . This the very Fallen Man well sees , to be a New Strange Hateful Image , whereto therefore It would not be subjected by the Creation . 14. The Law of Circumcision on That Member , shews God's displeasure at That New gotten way , like the Beastial Propagation . 15. The Lord Jesus His preferring the Chast Virgin Life , tho' ( of pity to our Impotence and Infirmity ) restraining them , only to it , to whom power is extended thereunto , signifieth ( as himself said in another case not very forreign to this ) that in the beginning it was not so . 16. The sad and affonishing Effect as the first fruit of Copulation after dividing of the Tinctures was ▪ when Eve brought forth Cain , she said , I have got a Man from the Lord , more truly rendred , I have got a Man The Lord ; intimating that she thought That Son was the Seed promised should break the Serpent's Head. But he prov'd ( as the Seed of the Serpent ) the Murtherer of him who bare the Image of the promised Seed which was so great a consternation , that she conceived no more till after 70 years . 17. The disregard God sheweth towards That Divided Image , * who also in the Transgression shewed a disregard towards the Inhibition of the Most High God ; which disregard for Humbling That Sex , appears , 1. By enjoyning Their Subjection , and she to have power on her Head , because of the Angels ( that is to say ) Those flaming glorious Virgins in whom the Tinctures are in inseparable Union , are God's immediate Vicegerents , and would not that the separate Tincture should forget its Declension , and forgo or surmount its Station ; but be Modest , Submissive , and Humble . 2. By not admitting them any Token of Resumption into the Covenant under the Law , whereas the Males had That of Circumcision . 3. By admitting and enjoyning only the Males to Worship at Jerusalem thrice every year ; and when the Women came , they came only into a Court at the Lord's House more remotely scituate than the place for the Males . 4. By the little mention of the bringing forth any Woman before the Floud , and without Record of the Age of any Woman in the whole Old and New Testament , Sarah only excepted . 18. The Law of Uncleanness after Child-bearing shews how impure This way of Propagation is ; for the Woman having brought forth a Man-child , was unclean seven days , and to continue without touching any hallowed thing , or approaching the Sanctuary 33 days . But if she had a Maid-child , her Legal Uncleanness was for fourteen days , and not to be purified till sixty six days . Whereas seven days sufficed for cleansing a Leper , or one who had an Issue ; Those on the eighth day might come into the Tabernacle of the Congregation as before . 19. All which evinceth the Human Birth by the Woman to have much more in it than bodily Pollution , since separating the Tinctures . For the Leprosie was a bodily Pollution in a high degree ; but the cleansing the Woman being near Five times as much for a Man-child , and near Ten times as much for a Maid-child , is a too pregnant Testimony that the Impurity of This Propagation is exceeding great , which moved David's Confession ; I was Born in Inquity , and in Sin did my Mother Conceive me . 20. Man's Propagation after Separating the Tinctures is defiled with much Immodesty and Lust ; so that it derives Filth , Sin and Shame ( as by a Torrent down a Precipice ) from one Dark Soul to another : For abating the Impetuousness of which , Isaac the Son of the Promise was not only of Abraham , when Old , but of Aged Sarah , with whom it was ceased to be after the manner of Women ; and Lust was withered , and the eminent Joseph , Samuel , and other choice Servants of God were of great Modesty , and obtained by Prayer . 21. But at once fully to convince us of our Impure Descent from Adam and Eve , the Lord Jesus was of the Virgin. CHAP. XVII . Of a Virgin-Propagation . Q. 1. WILL any ask , Could a Virgin-Propagation possibly have been ? A. The Lord speaketh nothing in vain , and He it was that said , God is able of These Stones to raise Children unto Abraham . But , 2. It is answered , That tho' the above Arguments may challenge the force of Demonstration to enlightened Reason ; yet because the Senses often make Mutinous Resistance to solid Reason , the Senses shall be ( by what follows ) gratified , as far as the Sublimity of the Subject may expose it self to the view and touch . Demonstrations to the Senses of a Virgin-Propagation . 3. Light ( with little loss ) penetrateth Glass , so plentifully , as can improve Generation by contraction of its Central and Original Property thro' Burning-glasses , by which also it can destroy ; as 't is said Archimedes did the Roman Navy at Syracusa ; and we see Light , not only walking thro' Christal , but Multiplying by the Motion . 4. And can any think Adam's Pure Body ( whilst capable of Eternity ) had not Less in it obstructive to his Magical Will , for Divine Imployment ; or rather More Assisting Power , than Condensed Ponderous Glass or Christal have of opposition or furtherance of the Solar Raies ? Was not His whole Man fortified by Harmony for Vigorous Operations ? 5. See we not the subtle Atoms of Fire , insinuate thro' the Pores of Gross Iron Pots , to the evaporating of Liquor , with the ascending Breath whereof , the subtle fiery Atoms cloath themselves and take wing , till only Dregs uncapable of Light be captiv'd in the Pot , and finally the Iron become Lustrous , as if it also willed no longer to be Iron , but Fire and Light. See we not Fiery Atoms , as calmly enter the finer Pores of Silver Vessels , and with like facility make passage through the most exquisite Pores of Golden Vessels . 6. And should not That Glorious Creatures Body ( a glimpse whereof was Moses Shining Face and Wondrous Works ) have been more Potent to work His Creators Will , in His Own Principle , than these Dead Instances ? Consider we also the Healing Emanations from the Bodies of the Disciples , as the Power of Raising the Dead , &c. 7. See we not the due affection of the Blood , drawn out of the Veins , with That remaining in the Veins . And if That which issued out at one Orifice be kindly treated abroad , how it dispatcheth quick Messengers to impart the Vertue thereof , not only to that Wound whence it issued , but to as many other as the Body hath suffered by . 8. And shall we abridge the Magical-Child , of the kind Assisting Intercourse of Its natural Parent , of what the Absent Man , and Cold Blood is privileged with . 9. A Woman , Great with Child , doth often Impress Magically on the Fruit of her Womb Cherries , Strawberries , &c. things She Longed Earnestly for , as well as other tokens of ●ll . Created by her Passions of Fear ; others do Mortally Wound by their Anguish , Despair , &c. Others Exalt to expressions of Joy , by the raised Serenity of the Mother's Spirit ; as the Babe , in the Womb of Elizabeth , leapt at the Salutation of the Virgin Mary . 10. If therefore such Vigour remain as the Relique of Languishing Magick-Power , in so great a degree Dead , and almost forgotten ; and that in the weaker Sex of the divided Tincture of Mortal Man , when Rowsed ; shall any doubt but That sufficient Virtue and Majesty Sate enthroned in Adam , whilst perfectly Enriched and Ennobled with both the Tinctures ? Who was a Spark of God's Omnipotence , Divinely to effect what His Creator blessed him to , ( viz. ) to Multiply the New Race , bearing God's compleat Image , instead of the Apostate Angels , who by extinguishing the Kingdom of Love ( implanted in their Creation ) had let loose , awakened , and introduced into themselves , the Wrath of the first Principle , and so perverted God's Holy Work , by the Wrath of the first four Spirits . 11. We see an Ability of Propagation in the Universal Sperm issuing at the Conduct Pipes of the three Principles . The Eye observes it in Shell-fish , Trees , Flowers , Herbs , having their various kinds in their respective Seeds with their Tinctures of Male and Female united , or Fire and Light in one . And though these last , the Vegetative Tribe be more remote than the Sensitive ; yet every one gives Pregnant Testimony to illustrate and lead to the most Noble . 12. And shall any think , Man , whose Original exempted him ( had he persever'd ) and fixt and set him on high , far above the reach of any the least approach of Mortality ; as Sorrow , Weariness , Sickness , Sleep , could admit the Defect of any thing that might tend to impeach his Perfection ? Should not he be fully able to perform all the Parts of what might concern the perpetuating his Race , by communicating his Heat and Light as the Sun doth his , in pure Modesty , and highest humble Love , that his Divine Offspring might have assisted in that holy Paradisical Imployment . 13. It seemed needful to be thus Large , to be a High and Powerful Incitement to all the Sons of Wisdom , to fix their Souls on noble Divine Objects , by the Example of the Sons of Princes , who level at Kingdoms . 14. Let therefore the Sons of God pity and pray for , and never envy gods of clay , who covet Crowns of glittering Earth , stuft with Thorns , washt with Tears and Blood of oppressed Innocents , often supported by Fraud , and not seldom blown off by the breath of Curses justly caus'd . 15. At best the centre of Cares , surrounded by ravennous hungry Vultures . I say , Let not the Children of the Day cast their Eyes on these , nor suffer themselves to be encircled and enchanted with such Mockeries ; but set their whole Hearts on the Everlasting Inheritance forfeited by Adam and Eve , but redeemed by the Promised Seed , the Humble Son of the Eternal Virginity , the Glorious Lord Jesus . 16. This hath also been the larger insisted on to keep us in constant Self-abasement , that every of us hath so Prodigally wasted our Heavenly Portion , and fed among Swine ; Abandoned our dear pretious Virgin Image of Purity and Modesty , and become Shameless and Filthy with the Deformity of the Lustful Beasts that have no Law. Also to facilitate , explicate and introduce what follows ; which is to Enquire according to the Method proposed . CHAP. XVIII . Of some Steps by which Adam declined towards his heavy Fall. 1. THAT Man having both Tinctures was perfect Male and Female , and so was very good , hath been shewed from Scripture , and proved to the enlightned Reason , and demonstrated to the very Senses , though now they are so dull . 2. Also , That Man should have have Exerted his Holy Ability of Will , and United it to his Excellent Power , is plain : But he did it not , is as plain ; by neglect whereof , it was said , It is not good that Man should be alone , but a Meet help should be made him . Then God cast Adam into a deep sleep , took from him a Rib , of That made a Woman . What a strange change see we , so vast , so sudden an Alteration ! 3. Was Adam good , perfectly so , to walk with God like a God , in a Heavenly or Paradisical state for ever ? Wants he a Help , by Substraction to receive Addition ? 4. Will any one penetrate into this , to them , or him be it said . Seeing Adam would not stir up both the Tinctures , which in great Might were United in him , but would in this also be an Angel , to remain barren as they . Whereas he as a Centre or Fountain , should have streamed out a new Race ; therefore the Gracious Creator let him sleep as one in a Swoun , then divided from him the Female Tincture and the lesser part of his Essence or Strength , signified by a Rib , which is part of the out-guard of the Internal Organs of Life , and therewith built a She-Man . 5. Both were Holy , but Danger of Transgressing was near ; hence came the severe Penal Law , That they should not Eat of the Forbidden Fruit , ( viz ) That of the third Principle , wherein were the Properties of Good and Evil , both of the Astral and Elementary World. And the knowledge of both the Properties was in the Fruit ; for he was to Rule over , and not receive into himself the third Principle ; the Properties in it were divided by reason of the disorder caused by the Fall of Lucifer ; and therefore meat only for the Transitory Creatures . Now come we to the Degrees by which Man declined . 6. Step , must be his not Exerting , Executing and Exercising the Power his gracious Creator invested him with . 7. Step , was his Sleep . Sleep or Swouning is Death 's Elder Brother , a Debility to the Motion of Sensitive Creatures ; an Inability in a great measure to Action , every Inclination to it is Hostility against an Eternal perfect state ; Noah's sleep shew'd the Figure of Adam's shameful Sleep : And Lot's Sleep figur'd somewhat worse than Shame , as the Consequence of Adam's sleep ; yet both effected by their declining in the third Principle , in opposition to which , Daniel calls the Angels Watchers . 8. Step , was his being divided . Dividing by dissection or discontinuance of Parts is Diminution , and so Diametrically opposite to entireness , warring against Union . For , if the least divisible Part be severed or cut off from any Body ▪ wanting the least degree of Infinity , that whence it is dissected , how immense soever , is made less , till the Section do as really and locally Re-unite , as before it separated . 9. But Eves being taken from Adam , made her a Numerical Self , was a Local serving as truly distinct as the Female from the Male of other Creatures ; nor could the Tinctures re-unite to be as before in pure Virgin Modesty , but she became no Restorer , but a Help to prevent a worse state ; but how a Help may be demonstrated thus . 10. The strugling of the three first Forms generateth the fourth , as the contest of the two first begets the third ; so the discord of the fourth doth wrestle till it produce the fifth ; and so of the rest . This while they were in sweet Harmony in one only individual Adam , he might , like the Sun , irresistibly have diffused and shed his potent Influence ; but after one rending , must follow a farther rending of the Body . But a bare incision to divide without Separation ( or any part ) of discontinuance of Parts , may be only such as may stir up to Action , though not without thwarting , reluctance or regret , which may farther appear . 11. A Tree partly by its secure situation , from shaking , jogging , stormy pushes or rugged touches may have its Mercurial Vertue slumbering , as Fire in Ashes , the Sulphur in it be num'd , and the whole in a Lethargy : when by cleaving the Root with a wooden Wedge , that part is awakened , and the contrary qualities of its Composition , mutually and gradually excite and call one another , till like a a Clock-work they conspire and joyn Hands to bring on their great End. But if the Plant voluntarily consent wholly to give up its Will to breathing out its Odour and Fruit , what need concussion , or slashing , or any cleaving or dividing at all . 12. And though this dividing of Adam was as the Lancet of a merciful Chirurgeon ; yet every ▪ Wound of a Friend supposeth Necessity , and consequently incongruous with the perfection of entire Peace and Union . Though also these Demonstrations speak plainest after Eves Transgression ; yet may we scrutiny by the Effect into what occasioneth it . 13. Step , was Adam's Lusting after Eve ; for when he took her in his Lust , where was then his Modesty , Divine Virginity and Purity ? The heavenly Virgin withdraws from every the least appearance of Unchastity or Inconstancy . 14. Step , was the Tree of Temptation ; Adam having a little declined from his Primary Perfection , which brought the Necessity of dividing him ; yet reigning as a Mighty Powerful Son of the Almighty God in all the three Principles and being subject only to God , what wonder was the sprouting of that Plant in Obedience of his Royal Magical desire ? which was so Potent in all the three Principles , as to any thing in them irresistible . What could hinder , seeing he had divided himself from himself ; but that a Plant with divided Properties of Good and Evil should put forth its Fruit in the third Principle , and offer it self to the touch and tast of him , who was immediate Lord both in Right and Possession , in and over the same third Principle . 15. Step , was Eve , who being less than the half of the new Enthroned Prince , and curiously Eying the fair Form , and charm'd by the Serpent's subtle Rhetorick ▪ Took and Eat of it , as also then did Adam , seeing that the fell not instantly Dead , which introduced such an Ample Fall , as at which the Heavens blush , the Earth quakes , the Dark World domineers . 16. For Adam's first Principle consisting of the four first Forms , by the Departure of the Lustre of the second Principle of Love and Meekness , Peace and Joy ; became Dreadful , and full of Anguish . And his third Principle became Dark and Opake ; his Strength became Bones , his Tincture in part extinguish'd , the rest of it became Beastial , Mortal , and the Properties of it became Enemicitious , then must he have Gutts , and a Draught to eject the Putrifying Elemental Food . The Astral World also drew and inclined him as their various wresting got predominance . 17. The Tree and Fruit , was no better nor worse than what we have , but alike unsuitable to him , as Hot or Cold Poison is to us : Their Fallen State as sadly alter'd , as if a Man who should Rule over the Beasts , should ( as Nebuchadnezzar ) have a Beast's Heart and Organs given him ; for they regarded not , that from Tasting of it , God's severe earnest Command had inhibited and forewarned them . 18. For the Food ordained for them had the Properties in Perfect Harmony ; no Curse , Mortality , Sickness , Sorrow , Care , Pain , not the least appearance of Evil ▪ but of the One Holy Element purely Paradisical , and whereof They might be able to live eternally . It was the Quintessence and Divine Word substantiated , such as feeds the Blessed in the Resurrection . They were not to have known Evil and Good in the Root of them , divided as hath been said . Yet tho' the Experimental Knowing it were destructive to them , it is destructive to us to be ignorant of it . 19. As a Traveller , observing the Disaster of another ( who contemning warning ) lost his way and himself , unwarily inducted and strayed with him , is Now highly concerned to know the Aberrations , which his Ill Leader should not have known , that he may extricate and disentangle himself , retrieve the Miscarriage , and shun the Precipices and Perils so fatal to his forerunner . CHAP. XIX . What Fallen Man's Estate was by the Fall. 1. THE second Principle being the Majestick , Sweet , Divine Love , Meek Light , and the Chast Virgin of God's Wisdom , was withdrawn , and he left dead as to it . 1. His Soul , tho' it had lost the Divine Life of Pure Angelical Modest Love , yet being out of the Fountain Spirits , was incapable of Dissolution , but must ever remain its own stinging Fire , and its own Anguish , without possibility of enkindling the Light. 2. For Now had he the Introduced Enmity there , and the four Original Fountains of Binding , Attracting , Anguish and Fire , whereof his Soul ( as to its first Principle ) was originated and made , stood in irreconcileable Enmity as to any Power remaining in Adam to compose them ; These Contrarieties ( like Murtherers ) might well be Those of whom Cain was after afraid . 3. His Body ( like That of the other Creatures in the third Principle of which it was ) became subjected to the Astral Evil Influences , and to the Divided Properties of the Elements , which had power to impose the Necessity of Pain , Sickness , Want , continual Danger , transitory Mutations , Mortality and Putrifaction , till Man should return to the Dust which he was come to be : And that every part , the Astral and Elementary , were fallen back or receded , and Those parts resumed into its own several Aether , Principle or Receptacle , like other Beasts . 4. And while he was Toiling under his Evil Influences , loads of Sin and the Curse , he might ( like the tame Beasts ) feed on the Food they did eat , of Roots , Herbs and Fruits , wherein were the Evil and Good Properties ; and he might ( like the wild Destroying and Ravenous Beasts , Fowls and Fishes of Prey ) kill and feed on the tame , and live in Fear and hostile Enmity with his fellow destroyers , who bear the Image of the Dark World. 5. He might also ( till his Astral Revolution , or other Evil had given extream Date and Period , to his Accursed Dying Life ) have , ( like other Beasts ) generated his Children , having Now the Members ( Monuments of Sin and Shame ) hung on him for Propagation . And Those his Off-spring should inwardly have been Devils , and outwardly Beasts , according to the third Principle . Yea and what could have hindred but Their Bodies should have been conformed to the Image of the several Beasts here , whereof Their Minds had the Nature , Affections and Qualities , as of Dogs , Goats , Foxes , Swine , Bears , Wolves , Tygers , Vipers , Serpents , Toads , Lions , &c. And to have had no other Resurrection than those mischievous odious Animals , by Their monstrous Idea's to bear the Image of the Dark World's Properties . 6. Whither Fallen Man was hurrying , may farther appear , by some notorious consequences of our Defection . 1. The Americans , in many parts ( like Beasts of Prey ) devour Raw Flesh ; some yet worse , eat the Flesh of Serpents , and other unclean Creatures ; some elsewhere said to be Canibals . 2. It is by Geographers observed the Tartars to be so far Dogs and Cats , that They are born blind , and till five days cannot see plainly . 3. The Dark World , or first Principle , hath arrested the Africans , conforming their very out-side by a black hue to their Evil Natures . 7. So did the Astringency ratifying the Covetous Will of Lots Wife , prevail to a terrible extream , so as to fix her a Pillar of Salt. As did the same Principle of Bitterness , Anguish and Fire consume Sodom . 8. It is observed by uncontrollable Authors , That the Devil , ( tho' so crude and unsuitable , direful a Companion ) hath ( by Infernal Sophistry ) used some unhappy Elementary Compounds , wherewith he hath dismally and fatally cohabited with lustful , beastly , filthy People of both Sexes , whose Sensuality coupled to their Sinful Desires , had deformed into his Image ; so that he hath carnally cooperated to the sateing their obscene decrepid Lusts. 9. Not only Thus as above , but we had a concurrence to Generate a Race of Human Forms ▪ Incarnate Devils . Children They are said to be ( no doubt ) of Darkness , and literally of Their Father the Devil . 10. Such was That call'd a Succubi Wife to a Gentleman in Germany , concerning whom John Frederick ( then Prince Elector of Saxony ) desired Luther's Opinion , who judged it a Devil ; desiring the Prince to note heedfully what That Off-spring would demonstrate themselves . 11. Perhaps the Old Enemy ( who once used the Serpent ) might in the above Story , ( to prevent the horror of his own Approach , and effect his uncouth Machinations ) imploy some Terrestrial , Aerial or Aquastrish Creature , wherein to unite himself to one whose Sins had depraved and subjected to so base , perillous and prodigious a Consortship . 12. There were in Luther's time some Abject Productions in Saxony call'd Kilcrops or Suppositii ( with us Changelings ) One of Them Luther saw at Dessaw ; it did eat as much as two Threshers , another suckt six Nurses dry ; if any thing Ill happened in the house , would laugh and be joyful , but while all went Well would cry and be very sad . 13. Such was the Transformation of Nebuchadnezzar , that his Hairs were as Birds Feathers , and his Nails as Claws . 14. Such a Subjection hath our Elementary Structure lapsed into by the Fall , that it may as really be Transformed as an unburnt Earthen Vessel may : And that tho' usually by consent of the Will , as in Witches . 15. Yet may it also be sometimes without consent , and by the Arch Enemy be imposed on , as was the Woman at Isenach , who in a Conflict of fifteen or sixteen hours was Transformed into That of a Calf , her Hands and Feet bent , and like Horns or Hoofs ; her Tongue rough and dry ; her Body cold and swoln , yet her Soul found to be safe , and her Body by Prayer Restored to its Human Form. 16. Man became vain in his Imagination , and his foolish Heart was darkened . They were Worshippers of Angels , of the Host of Heaven , of Devils , of Brute Creatures , of Garlick as in Egypt , of Stocks , Things almost incredible to us : That Rational Creatures should make Their Hope and Confidence to be in Irrational , till we reflect on all Nations in This Age , pretending Improved Skill and Knowledge , yet still do place Their Confidence in Money . CHAP. XX. Of Mans Recovery ; how he was helped again by Christ ; and by what wonderful way and method Redemption was & is wrought . 1. WHO is sufficient to tell This , what Vessel may carry This Treasure ? It was studied by the Holy Angels , is the Ornament of Heaven , will be the Song in Eternity . It is the sum of what the Spirit of God hath been dictating to the Prophets , pointing at by the Law and Ceremonies proclaiming by the Apostles and Saints in His Word in the Mouth of all his Servants thro' all Generations . 2. Now , tho' none can say how high the eighth Sphere is , much less the Infinity beyond or without it ; yet every one can measure his own heighth , being really part of it . So , as far as can be reached by So vile a Nothing , some particle of the Abyss of Grace may in Childish Simplicity be stammer'd out , and haply some Assistance given to Such Inquirer , whose Inward Senses shall be opened in any degree of aptness to the Sublimity of the Matter , and whose Spirit shall be Humbled and held back to the lowly manner of exhibiting the same . 3. All Knowledge not leading us Humbly towards Jesus Christ is Ignorance , and compared with the Light set up in us by Him , is Blackness ; with the Vertue of it , is Dung ; with the Holiness and Purity of it , is Filthiness ; with the Order of it , is Confusion and Amusement of Spirit ; with the Utility of it , is meer Loss of precious Time. 4. We have in the precedent Discourse beheld the direful shameful State Adam declined into by the Loss of the Divine Virgin of God's Wisdom , with whom he should alwaies have lived in Purity , Modesty , and Perfection of Love : Who whilst he stood . his Soul was of the Might of Eternity , his Spirit of the Pure Majestick Divine Light , his Body out of the One Holy Element more Noble than seven times Refined Gold , as the Shining Sun , and capable to endure in Eternity . 5. But Sin marr'd all , his Holy Body degenerated as from Celestial Christal to Putrifying Carrion , which must know Dissolution , and for any Power remaining in him , must have returned to the Divided Elements , without hope of Recollection and Resurrection . Which might cause some of the Antients , who ( better knew what the body is come to be , and what Principles and Elements compounded of , than what at first it was , much less what the Merciful Creator was about for Restoring his Lost Image : It might strongly sway some Wise Men in several Ages ) to laugh at the Novelty of the Resurrection , as did the Athenians . 6. The Gracious and Merciful Creator pitying His Undone Creature of Love , to His Own Precious disappeared Virgin Image , having no motive from any want in Him of His Creature , nor any worth in the Creature , nor any ability remaining in His Creature to help Himself , but of His Own Only Meer , Free Grace and Goodness , His Tender Bowels of Infinite Love wherewith His Compassions were enkindled , did set Infinite Power and Wisdom on work to supplant the Serpent in Man , by reimplanting again the Dear Bride of Purity and Modesty to whom Adam was at first Married , but had adulterously , causlesly and foolishly left , having treacherously abandoned himself , and betaken to the Divided Properties . 7. God in-spake again the Ingrafted Word , saying , The Seed of the Woman shall break the Serpents Head ; which Word so reimplanted was like a spark of Fire falling into Tinder ; or like Seed sown ; or like Leven hid in three measures of Meal ; for it was a Living Power , a Speaking Witness . It was call'd the Lamb slain from the Foundation of the World , the Powerful Love of Jesus Christ the second Person of the Trinity , who by That Power of Love filleth all places in the Heavens and Earth in His Own Holy Principle , and This Love is Jesus Christ Himself . 8. The second Adam and Holy Seed did not only come in the Fulness of Time into , or in the Womb of the Virgin Mary when He took Flesh , but then at the instant of Adam's Fall at the Father's in-speaking did implant himself to overthrow the work of the Devil . 9. And stood at the Door of Adam and Eve , and alwaies standeth at the Door of every Child of Theirs ever since , none excepted in the Light of Their Life , Preaching Salvation , and with the Mighty Power of the Holy Ghost reproveth Sin , convinceth of Righteousness , judgeth Disobedience , and warneth all , more or less , of the Judgment to come . 10. This Living Word , or Word of Life , hath call'd it self by several names , for all names are in it . It is the Refiners Fire , a Light shining in a Dark place , Emmanuel , The Saviour , The Hope of Israel , The Rock of Ages , The Redeemer , Love , Wisdom , Righteousness , The Holy Thing Life Eternal , where-ever , and in whomsoever Obedience is yielded . It is of invincible Strength , will any lay hold on it ? brings irresistible Arguments , will any lay them up in their Hearts ; uninterrupted Peace , will any sit still under its Counsels ? His Weapons can neither be warded nor blunted ; His Defensives are impenetrable . 11. The Word replanted in Adam and Eve after Their Disobedience , is call'd an Ingrafted Word , tho' it was carried downward chiefly , or most visibly in the direct Line thro' Seth to Enoch , who was in the Sabbath as the Seventh Day , of whom came Met●usala● , who ( as the longest Liver recorded ) figured Eternity , yet was the same in Them as a Priesthood to be Leaders and Stars to Their Brethren ; The same Principle being ( with less Brightness ) in others also ; for neither is the Sun visible , but to Them who have a Receiving Power : So nor were the rest of Mankind wholly Blind , but had Their Talents entrusted to Them. And this Line of the Holy Seed were as the Lord's Candlesticks and Lamps , whereat others were to enkindle their weaker Lights . 12. It may be noted that the Heathen have all of Them the Gospel more or less obscurely Preached in them For as they without the Written Law do the things contained in the Law ; so do they without the Written Gospel partake of the Mercy published by the Gospel . 13. That is being conscious to themselves of their Faults , yet find ( by the Smiles of the Heavens in the Fruitful Seasons , and in the suitable Productions of the Earth ) that they receive Good for Evil , which is the Vertue of the second Principle or Gospel written on the whole Creation Notwithstanding all which , if they harden their Hearts they become Sinners against Law and Gospel , the Law written in their Hearts , and the Gospel shining in the Light of their Understandings , so conspicuously , that tho' some of Them Laughed at the news of the Resurrection , we hear Them serious at the t●dings of the Judgment to come , having every one of Them a Self-condemning Judge in his bosom . 14. Love is strong as Death , but This Love is much stronger , only Sin and finally Impenitent Men , Hell and Devils judge themselves unworthy of it . But This hath knockt at the Door of every Sinners Heart , and cryes , How long , ye simple Ones , will ye Love Folly and Scorning , and Hate your own Mercies ? 15. Abel and Seth had the Hearing Ear ; in that Line it most eminently descended by a continued Succession thro' all Generations , yet sometimes thro' very dirty Channels ; for tho' all were such till This Seed took Root in some , and bare Paradisical Fruit , and made them fit for the Masters Table ; yet some were much more foul than others . 2. He enters into Foul Hearts , tho' himself be so High ▪ born , and Purity it self , that passing into Foul places cannot be defiled , but as a Refiners Fire not comprehended by the Dross , which yet it purgeth away . A work only possible to Omnipotence . A few Considerations of that which shall be the Wonder of Eternity follow . CHAP. XXI . Of the Incarnation of the Lord Jesus Christ. 1. IT ought Attentively to be pondered , that when the Fulness of Time , or Limit of the Covenant was come , Jesus took Man's whole Nature of the Virgin Mary ; but inasmuch as she was the Daughter of Joachim , and Anna , and of Eve , she could not be totally a Virgin of Purity : Who can bring a clean thing out of an unclean ? not one . 2. That Jesus Christ neither came into a Clean Vessel , nor took a Pure Nature on Him , but made the Vessel Clean , and the Polluted Nature to become Pure . The misunderstanding of which caused the Colli●idiani to render to the Virgin Mary Divine Worship . 3. We must know , that when our Redeemer took our Nature on him , He took it out of all the Virgin Mary's Essences ; as well those of her Soul given her out of the first Principle , and those of her Spirit given her out of the second , as those of her Body out of the third Principle . All which , Soul , Body and Spirit , were propagated by her immediate Parents , Joachim and Anna. 4. We are to know , the Lord destroyed not Those Essences ; for He came not to destroy , but took them as they were . And by the Divine New Man which He brought with Him , and which Himself was , Refined and Sanctified them , in them to work Their and Our Eternal Salvation . 5. We cannot say there was no Evil in the Root of the Essences He took from the Virgin Mary , as was mentioned above . But his Divine Conception Exempting Him from any the least Impression , Stain or Spot , did illustrate and clarifie them As Fire doth Iron , the Tincture doth Metals , or the Sun Transmutes the Harsh , Sour , and Ill Properties of Fruits . 6. We are not to doubt whether the Lord took a Human Soul from the Virgin or no , about which many have erred ; for how else had the Essences of Our poor Captivated Souls been rescued ; had not the second Adam as truly assumed a Human Soul , as that whereof the first Adam consisted ? It was Our Souls that had Sin and Death , and were to be Redeemed ; so Our Gracious Lord made His Soul , which was also a True Human Soul , the Offering for Sin. 7. Nor need we fear that the Lord took not Our Mortal Flesh and Blood on Him , but brought Heavenly Flesh in His Conception , and only Heavenly Flesh ; for He took also Our True Body of Flesh and Blood on Him from the Virgin Mary ; He took our Weak Infirm Body subjected to Passions of Hunger , Sleep , &c. wherein lay Wrath and the Curse , all which He bare with the Sufferings ▪ incident thereunto , as Temptations , Scourgings , Reproaches , Piercings , Crucifying , Anguish , Death , Burial . And raised the Self-same Body which gives us assurance of our Resurrection , and opens a Door for the Body ( though now Mortal ) to partake with the Soul , Eternal Life . 8. We are to know , that our new Bodies , will be the same very true real Bodies we now have , and not other Bodies ; though not consisting of Accidents , not palpable , yet substantial , as is manifest by what follows . 9. The Mutations in Nature are no destruction of Bodies ; as a Grain of Wheat being sown , passeth several Mutations , yet is still the same . For whereas at first it dies , it is only by the Separator resolved into the divers Kinds of its own Composition , that it may be capable of Commixture , and Unite assimilated Bodies to it , and so Collect encrease of M●ter , which it admits in no greater Proportion than to be the Father and Mother of all it self , and augment and multiply it self by ; yet still is Wheat , though hath the Increase of Quantity of many Grains of Wheat ; as an Oak is but an Accorn improved . 10. Nature in orderly Motion goes forward , and will not return into its Mystery by the Steps it went out , till it hath compleated its Circulation . You may as well return the Sun Eastward over us , as make a Fruit become a Tree ; but in its orderly Motion ; first into a Fruit and Seed , then is the new one the old renewed , rather than another . So is the new Body ( though Glorious ) not existent , but by the dying of the old . 11. As Adam's Fall made him not another Man , but was still the Self-same , in another , a Monstrous Image , as we also are deformed by that direful Fall : So the Lord Jesus raising up his own Dead Body , and cloathing it with Glory and Immortality , and thereby giving us a Resurrection to be like him , doth not make us to be other Men than now we are , with loss of our Monstrosity and Access , and recovery of the Glory we were created in , and is by Him graciously purchased for us . 12. We are to know , That the Lord Jesus Christ when he assumed Flesh and Blood in the Virgins Womb , was then not only there , but then also sate and reigned in the whole infinite Abyss of the Father . 13. We are also to know , That after the Divine Nature or Infinite Godhead of Jesus Christ had assumed the Humane Nature , He remained the self-same unmixed Glorious second Person as before . And yet that by taking the Humanity from the Virgin Mary , He really became what he was not before ; ( viz. ) a real Son of Man , with a true Humane Soul , Body and Spirit , as we are , and capable to Suffer and Die. 14. We are to know , the Humane Nature or Creature in the Ascention and Glorification , was not swallowed up by the Divine Nature , as a flame of a Candle is by the Sun extinguish'd ; But the Humane Nature now Glorified , remains for ever a Glorified Body ; being , the same true individual Humane Nature or Man , which was Crucified , Dead , Buried , and raised up by his Almighty Power , as the first Fruit , Original , and Author of the General Resurrection . 15. That the Lord Jesus Christ , who in the Womb of the Virgin , became as truly a Man as we are ▪ who have our Souls , Spirits and Bodies propagated by our immediate Parents . Yet that besides the infinite Dignity of his Almightiness , as the second Person and Son of God by Eternal Generation , which united Himself to His created Humane Soul , Spirit and Body . I say , besides all this , He was the true created Son of God , and so was a true Heavenly Man ▪ and a Virgin of Holiness , Purity and Modesty ; And so begotten by the Holy Ghost . 16. In which respect He was no Son of Man ( even as neither was the first Adam ) but as truly the Son of God by Creation , as with respect to His Godhead , He was by Eternal Generation . And though the words , Thou art my Son , this day I have begotten thee , may be understood of the Eternal Generation ; for the Father ceaseth not to beget His Eternal Son from Eternity and in Eternity ; yet the words may well be applicable to this Heavenly Humanity , whereof both David and Paul speak . 17. But because this 12th Note last asserted , is hard to be understood since Man's Fall ; partly , because it is of so Noble Extraction , and seeming to be of so rare mention in the Holy Scriptures , so remote from Sense , and Man's dull Apprehension , of so excellent Nature , and so highly profitable and advantageous to be known . Also that the penetrating into the Knowledge of it , requires Divine Wisdom , enlightned Understanding , it calleth for highest Attention , as that plainly teacheth the Way God took and still taketh for recovery of lost Mankind . It is farther clear'd by what follows ; more especially by the following Pag. 32. in Chap. 22. 18. We ought to know that the Divine Substance which United to it the Essences of the Humane Soul in Mary , came not thither descending from the highest Heaven , or great Local Distance . But the Word which God inspake again in Paradice , imaging it Self in the Light of Man's Life , and waiting in all the Holy Men , being the Word of Divine Wisdom , out of the Tincture of the Holy Element , which is every where , and pure before God ; that Word , took to it for an Eternal Propriety the Essences of Man's Soul , in and of Maries Virgin Matrix . Not entring in , but unlocking , ingenerating and unshutting what Adam had bolted up in Death . 19. That though this Word were not the Almighty , second Person of the Trinity ; yet was it the Word of Wisdom which Adam turned from , and in disobeying it , he and we all , rebel against God more immediately than if we should stubbornly reject the Command of an Angel of God. This Word of Divine Wisdom is a Virgin of Purity , and here became the Bride to the Humane Soul ; for as the Soul had the Tincture of the Fire , This brought the Tincture of the Light , and the Uniting of the Heavenly Image of Purity , to the Image that was Impure , did Tincture the Fire-Soul , and both became one Self-subsisting Eternal Man. 20. We are also to know , That for asmuch as the two Tinctures were ( at the instant of the Virgin Maries saying , Be it unto me , &c. ) United , and were become One Man the Image the first Man did bear ; yet seeing the Fire-Soul did once treacherously choose an Earthy Lust , instead of Divine Love ; 21. To the end it might be now powerfully Tinctured no more to recede , and that the whole Humane Nature might be led through Death into Eternal Life ; therefore did the Lord ( mighty to save ) take the whole Man , by being Bridegroom to the Virgin Sophia , and for that the Man ( or Creature ) stood in the Holy Element , which is pure , and every where , yet is the same Element , Inferior to Omnipotence ; it was needful Grace and Love should Unite the Creature to the Deity , which raised it above all it lost in the first Adam . 22. For the Lord became as a Servant , to advance and secure his Servant , both the Image it once had , and add to it more : which will be the stupendious Contemplation of Eternity ; but all this by the Lord's Incarnation was brought to pass . 23. So that here was One , and that One consisted of the true Almighty Son of God , and the Holy Virgin of Wisdom the Tincture of the Light , ( viz. ) His Heavenly Flesh and Blood ; Also of the Essences of Man's Eternal Soul , the Temporary Astral Soul and Elementary Body . So that not only the Eternal Fire-Soul is meekened , nourished and fed to live Eternally , but the outward Soul and Elementary Body are secured of a Resurrection , by the raising of the Holy Astral and Elementary Body of the Lord Jesus Christ , the first Fruits of them that slept , leaving nothing unraised , but the Linnen Cloaths in the Sepulchre . CHAP. XXII . Of the Heavenly New Man , or Divine Humanity of Jesus Christ ; what it is , where it is , and how to be participated of by us . IT is written , That ye put off , &c. the Old Man , v. 23. and be renewed , &c. and v. 24 that ye put on the New Man ; which ( after God ) is created in Righteousness and true Holiness . Q. What is This New Man which we are to put on ? A. It is Jesus Christ ; as it is written , put on the Lord Jesus Christ , &c. so are we said to be cloathed upon with our House which is from Heaven ; call'd a Building of God. 1. So we find cloathed with Humility , cloathed with Honour , cloathed with Shame , intended not as a Covering , but as Transmutation of Us , from one contrary to another ; as the Woman cloathed with the Sun , her Divine Light instead of her Darkness . Q. What of Christ may we put on , and be cloathed with , and wherewith to be cloathed upon ? 2. Not His Almightiness ; for that His Omnipotence is , what no Creature can behold and reach ; so is the Brightness of his Fathers Glory , upholding all things by the Word of his Power . Nor the Body , Soul , and Spirit , He received from the Virgin Mary ; That was Earthy , a Soul , Body and Spirit descending from Eve ; That being born of the flesh was flesh . As such ( which he humbled himself to take ) he was the Son of Man , and our Brother ; so also we put him not on . As such he remains ; for That Humanity of Christ which he had from the Virgin , remains a Creature , not so mixt , as to be confounded and swallowed up by the Deity . 3. The two Men in White , testified he should so Descend as they had seen him Ascend ; as is also asserted in the 11th Particular of the Incarnation . 4. But the New Man , is the Heavenly New Man , or Heavenly Humanity of Jesus Christ , being the humble pure Virgin of Wisdom which Adam lost , and as it were died to him , disappeared , retiring into its own Ether . The first Adam had ( as it were ) repudiated This Chast Holy Image ; This is by the second Adam ( the Lord from Heaven ) restored and married to His , and in His to our ) Earthly Humanity . It was His , at the instant , when the Holy Ghost overshadowed the Virgin Mary . It is Ours , when , by the Holy Ghost we are begotten again , and That Divine Image is awakened and stirred up in us . 5. Of This , let none marvel that my weak hand , begs Strength , and delights to speak ; for This is That dear pretious Image of Virginity , Purity and Modesty ; whose Eternal , Perfect , Sweet Love , was ( by Apostate Adam ) exchanged for the Lust of a Woman , which soon sway'd him to Mortality . 6. This ( as the Sun to the outward World ) would have been Man's Guide , being her self out of the Abyss of Infinite Wisdom . This ( the Promised Seed bringing with him ) still sweetly and convincingly woo's at the Door of every Man's Heart . 7. But in regard she is Heavenly , she can have no acquaintance with one that is resolved to be Earthy , she will be Married only to That Soul , that It regenerateth , which Nicodemus understood not at first , and none ever can , who like not to be divorced from the Old Man , and die daily . To others , these Writings are Sounds , not Substances ; for This Tree of Life may not be toucht by them who love That of Good and Evil. 8. This Heavenly Humanity ( that disappear'd , when Adam fell ) yields the Water of Life , which becomes a Well , springing up to Eternal Life . This is the Childrens Bread ; It fills Paradise ; feeds the Angels , and all the Blessed for ever . 9. This is the Quintessence of Things ; the Holy Element ; whence streamed out the four Elements . It is the Life and Vertue of the Eternal Nature , or great Mystery . It is That Pearl , which whoso finds and buys , is a cheap Bargain , whatever it costs . 10. This is Christ's Heavenly Flesh and Blood , wherewith he feeds His , in the Sacramental Feast . But being come now to That , which men make occasion of Controversie , it may be profitable to discourse it . John 6. from 47. v. to 59. v. And again , in 63. v. it is said , I am the living Bread that came down from Heaven , v. 53. Except ye eat his Flesh , and drink his Blood , ye have no Life in you . 11. The Jews understanding This ( as many still do ) to be meant of his outward Flesh and Blood , said , ( and that rightly ) How can This Man give us his Flesh to eat ? for That had been ( so understood ) not intended by him ; and Canibal-like to them . 12. But the Lord interprets himself , first , Negatively in 63. v. not his outward Flesh ( as they thought to be meant ) profiteth nothing . But Affirmatively , v. 50. and 58. the Lord himself is express ; That the Flesh he meant was also Bread , and that Bread was the Bread which came down from Heaven , viz. the Word of God. Hence arise Two controversial Points different from each other , and both from the Truth 13. One Party say , they eat the outward flesh , which being eaten , they swallow into their Beastial Carkass . This , the other Party opposeth , saying , That flesh ( though now glorified ) remains a Circumscriptive Creature ; therefore may not be eaten every where at once ; and that it is not Many , but One ; therefore may not be eaten at all . This last Party ( in opposition to the former ) yet farther say , they eat That Flesh , and drink That Blood only by Faith or Imagination , but know nothing of the Heavenly Flesh or Humanity ; but still understand only the outward Flesh. Though the Lord is express in This , that it is the Spirit that quickneth ; the Flesh profiteth nothing and that his words are Spirit and Life ; and that it is That Bread which came , or cometh down from Heaven . 14. The Mouth , and Eating of the Soul , are real and substantial , though not Palpable , yet not Imaginary . 15. It was not the outward Flesh and Blood they did eat and drink ; for He sate with them when they did eat and drink . Shewing plainly , that the Sacramental Flesh and Blood , is the Divine Flesh and Blood that came down from Heaven . 16. In This Enoch walked with God ; and fed so heartily on This Food , that the Food of the third Principle would no longer down with him ; This New Wine made the Bottle New ; This ( like the Tincture that transmuteth Metals ) Enflamed and Translated his whole Man ; so that his very third Principle was swallowed up , by the Divine second Principle . By This , all the Holy Men before Christ's Incarnation were nourished in their Pilgrimage on Earth ; and by This were carried home to their Native Country . 17. This was the Rock that followed them in the Wilderness ; for they did all eat the same spiritual meat , and drink the same spiritual drink , and That Rock was Christ. 18. This is the Tree of Life , which is Angels Food ; and had never returned to be the Food of the Fallen Posterity of Adam , had not the second Adam opened a door in our hearts thro' which to enter , and given as a mouth to eat it , and receive Life and Vigour from it . This First-Born of every Creature was Heir of all things . 19. But This is not the Only begotten Son ; for so , He is the true second Person of the Trinity , and Lord of all things ; but This is the Created Son or Word , who is the Heir of all things ; This is the New Man ; it is not said , This is the Omnipotent God ; but That Holy Heavenly Image of God , wherein the first Adam was Created , and which ( on his Disobedience ) disappeared , as to him ; and as to him , was Dead ; and said to be the Lamb slain . 20. This did the Only begotten Son of God bring with Him ; He , who was the True Second Person of the Trinity did Reunite This in himself to the Fallen , and ( so by Him ) Restored Human Nature ; and having made Men Priests , made them also Kings , reigning over the first and third Principles in Man ; irradiating and divinely governing the first , and sacrificing the Wills-Lusts , and misplaced Love to the third Principle . 21. This Holy Thing was begotten by the Holy Ghost , as the Pure Heavenly Humanity united to the Earthly or Fallen Humane Nature comprising the Essences of the Virgin Mary , as a Daughter of Eve. 22. The Lord saith , He that eateth my flesh , and drinketh my blood , hath Eternal Life ; He saith not , He that eateth and drinketh it worthily , hath Eternal Life , but he that eateth and drinketh . For none can be said to eat That Flesh and drink That Blood , that eat and drink unworthily ; they eat and drink , what is common to those that have not Eternal Life ; and but eat and drink the Elements only , or ( what more is at most ) but Imagination , grounded on , and extended no farther than on the History : Never the more enabled to enter into the Sufferings , Dying , and New Life of Christ. CHAP. XXIII . Man's mistaken way towards a supposed Happiness . 1. THE State of the Children of Adam is the same with Those ; a Bebold I will hedge up thy ways with Thorns , and wall a Wall , that she shall not find her paths ; b and she shall follow after her Lovers , but she shall not overtake them ; and she shall seek them , but shall not find them : Then shall she say , I will go and return to my first Husband ; for then it was better with me than now . And God proceeds against the Apostate Adulteress to the end of v. 13. but in v. 14. and to the end of the Chapter returns her to him , &c. 2. Wise men in every Generation , have sought in the Treasures of the Creation for Real Happiness and Rest : And after they have div'd into the deep ; ransackt the many Mysteries obvious to Artists ; collected the scattered parcels of Felicity , ( dispersed in the Earth ; ) pierced the Bowels of Nature ( as well Astral as Elementary ; ) Anatomised the Creatures , and sum'd up their Totals : Yet still could not overtake their Lovers , but their way was wall'd up , and some of them found theirs he●●ed up ( perhaps with Thorns . ) Many have sought the Living among the Dead ; every Creature eath told them it is not in Me. So their quest resulted in Dissatisfaction . 3. Wise mens increase of Wisdom , hath been the increase of Sorrow ; in which they lay down in the Grave , forgetting and being forgotten their Thoughts perishing , they left sad Memento's of the Vanity of every thing . Those of them only have been truly Wise , whom God hath led beyond their own , into his School of the Love of Purity and Holiness , as Job's three Friends , Hermes and others such ▪ seem to be . 4. For since the World , by Wisdom knew not God , those only were Truly Wise , and still are , who ceasing from things Visible , are guided to things Eternal . 5. Our Lesson is , ( as to the Wisdom of This World ) to become Fools ; and as such , to crucifie our Wills to the Lusts of the Eye , Lusts of the Flesh , and Pride of Life ; and as little Children who Will nothing , but the supply of Necessities , and do ( without Contract , Bargain or Regret ) what the Father bids ; His Will is their Principle . And as a reward of their Resigned Obedience , they know no perplexing Cares ; forecasting Fears ; crafty Excuses ; Dissimulation , Malice , &c. but have a calm Serene Face ; a Peaceable contented Mind , a c●earful Innocent Behaviour ; while awake , and when they lie down , fall sweetly asl●ep . CHAP. XXIV . The Lord's way home for Man to follow . 1. BUT Man hath travelled with the Prodigal from This White State. To him straying ; will he suffer one ( that heartily wisheth the good of Souls ) to say , Stand still and consider if a Good End be better than a Bad ; a Good Way must be better than an Evil ; for the Evil Way tends to a Bad End. 2. And to shew whether his way be not bad , let him look narrowly , heedfully and impartially into his own Heart and Inclination ; where he shall find a Body of Self-Love , coveting to get All , which comes from the first Form ( the A●tringency . ) 3. Next , He shall find an eager Desire to be Exalted , and Great above others ; which Pride cometh from the second Form of Nature , the Attraction or Constringency . 4. Next , He shall perceive a contemning despising and envying of others , That he thinks he exceeds in Worth , and they him in Fortune , or the like ; which he fretteth at . This proceeds from the third Form of Nature , the Anguish . 5. And then he shall find violent Anger , Rage and Fury , when crost or curb'd by any one which cometh of the fourth Form of Nature , the Fire . 6. And under these four Heads , Troops of Sins Appendixes to these ; which well consider'd , may make him much rather than blessed Paul , cry out , O● wretched man that I am , who shall deliver me from the Body of this Death ? He may now see how Evil in themselves these Disorders and hellish Principles are , and how Evil to him , how Dangerous to erect a Government in his private particular Soul , opposite to the One entire , gracious , universal omnipotent Will , and Government . 7. When thus the Light of Jesus Christ ariseth , it both sheweth the Malady and the Cure : And this Light is not under a Bushel , but as universal ( yet not seen by the wilfully Blind ) as the outward Sun to all Mens outward Senses . The voice of Wisdom calls at every Mans Heart , and where they listen it teacheth . 7. To dye to the tyranny of their own Wills and so be like Children ; for Mens own Wills compass them about with sparks of their own kindling , viz. Common Fire ( not that of the Altar ) which leads them in the Dark to lye down in Sorrow ; for as far as Adam did and we still do introduce our Wills into the third Principle , we are like sad Eclipses in Hostility against the Heavenly out-goings . 8. The true Divine Light of Jesus Christ where it is followed , generateth a warm , chearing , dear ●ove to the New Man growing out of the Old : as in a balance the New is lift up in that degree of Swiftness , as the Old sinketh down . It springeth out of the Old as a fair Flower out of the dark Earth , as it were out of the Grave of the Old. 9. This Light of Jesus Christ also , so winneth on the Soul , that it is resigned to the Guidance of true Wisdom , being that of the Universal Holy Will. For finding their own to be deceiving and deceived , they become to it as Fools for Christ's sake ; not only content , but habitually longing to know , nor do , nor be any thing but what their crucifyed Lord willeth in them . 10. This Light having kill'd the perverted Will , wrought Divine Love and Resignation , doth betroth the Soul to the Virgin of Modesty and Purity again , from whom Adam departed , whom the Lord from Heaven , the second Adam , brought with him ; by him she was re-espoused to the Humane Nature , no more to be Divorced . For Man having Travelled by Art into Nature by his own Wisdom ( like a dark Head ) steered his own Will to the Designs of a Corrupt Heart , and laboured all Night catching nothing ; wherewith being weary , learns to Obey and be as a little Child , and then finds rest , yet in such degree and proportion , as his continuance in Child-like Obedience is more or less Universal and Stedfast . 11. Adam lost , and we lose the Heavenly Virgin of Purity and Modesty , by finding and living to the Lust of the third Principle , ( viz. ) The seeming Wisdom guiding to obtain the mistaken satiety of Pleasure , Profit and Honour by the Elementary , palpable Transitory and A●tral World. 12. When Man makes these idolatrously the object of his Love , Hope , Delight and Confidence , as the rich Man in the Gospel did , which should be used only as a Picture or Glass , through which , to Contemplate ( by Divine Skill ) the Eternal Powers represented by them : He catcheth at a Shadow , worships the Ass on which he was to Ride . 13. It is evident his thus Living to his third Principle , was his , and is our Dying to , and Loss of the second Principle , and 't is as clear the Dying to the Third , that is , only giving it leave to hang to us as an old loose Garment , or looking through it as through a Cloud or Medium on the Sun , or regarding it as a Letter much blotted , for the Esteem we bear to the Hand whence it came ; or as a much faded imperfect Portraicture of an Absent Friend , or as a Perspective-Glass . Thus only to use it , is rightly to Live to it , which is really to Die to it : and so to Die to it , is really to Live to the second Principle , and to reunite to the Eternal , Chast , Holy , Modest , pure Virgin , which disappeared on Adam's disobedient Lusting ; for the Lusting awakeneth the Knowledge of Evil and Good , which the Virgin abhorreth , and left Man should be quite stranged . 14. Therefore , to Extricate us of this miserable Toil , came the Son of the Virgin , whose Doctrine teacheth us , That it is a greater Blessedness to give than to receive ; for that the Holy Light World consisting in the Might and Vertue of the second Principle , cannot be supported and receive Nourishment from the divided Properties of the third , which consisteth of Transitory mutable Powers ; because what is of Good in those outflown Powers , is the free Gift out of the Abyss of the true and greatest Blessedness , the second Principle . 15. All therefore who Die not to the Lesser , cannot Live to the Greater Blessedness ; if we Die not to all things but Christ , we are unworthy of Him. Whatever is divided from Him is Dead , for He only is Life : and God is called God , according to His infinite Abyss of Light , Love , Life , Goodness and second Principle ; for according to the first is a consuming Fire . 16. Man living to the Cheating Pleasure of the third Principle is Dead , as the Widow is said to be , who liveth in Pleasure . We startle at being Adulterers , Idolaters , &c. yet so we are , while we Live ( that is ) till we Die with Christ. Till we pass through Death ( that is ) truly and really Die to the Wrath , fier●eness and Dark Anguish of the first Principle ; the Root of the Soul as to the Father's Property . And until we Die to the Deceitful , Volatil , Bewitching Pampering Lust of the third Principle , whereinto Man's outward Body ( like those of the Beasts ) is fallen ; wherein also lodgeth the Curse : till This be , we are Dead as to God. But being indeed mortified to both these , we ar● in the same degree raised again to live the Life of Jesus Christ , a Life of Love , Humility , Patience , chearful Submission and Obedience , as our Progress to the Death of both these extends and ascends or amounts unto . 17. For the Death to these two Principles as to their Prevalence , is such an emptying us of our selves , as enables ( without Reluctance ) to Pray the Lord to exercise his whole Will in us , and on us ; regarding in nothing its Greatness or Contemptibleness , its Sweetness , or Bitterness , its Gratefulness or grating Temper ; but only esteeming every thing without Reflection or Sticking , ever equally acceptable , that the Divine Will shall direct and allot us to do or submit to . 18. And this Life of Sacrifice hath a thankful Reverence in it , and is as whole as the Burnt ones were , without the least reserve . This Life is no longer ours ; for we are first Dead ; But is the Life of Christ the meek Child like Life ▪ taught us by the Cross of Christ , the Footsteps of the Lord are plain and conspicuous in this good Path. 19. It is both in Word and in Power , but neither is the Word or Power ours , but 't is the Holy Word and Power whence Adam departed as the fallen Angels had done before , and in which Word and Power the Blessed Angels converse and are Established : In which Adam might have lived Gloriously ( without knowing the Cross , as do the Angels . ) 20. But the restored Image grows not but under the Cross ; Thus did Abel under the Hate of Cain : Enoch and Noab , under the Pressures of the highly wicked old World : Lot under the filthy Sodomites : And infinitely above all , thus did our Almighty Saviour : whom , if we will follow , it must be in Deepest Humility bearing his Cross , which must be also ours , divesting our selves of all Self-pleasing , and whatsoever fallen Man calls and thinks to be his ; for this is the Holy Soul's weaning time ; when as Heirs of the Faith of Abraham , they also keep a great Feast as he did at weaning Isaac . 21. This Feast is a real feeding on the Heavenly Flesh and Blood of Christ , a Drinking of the Water that becomes a Spring of Water in us to Eternal Life . It is a Life hid with Christ in God , a walking with God , and a putting on the Lord Jesus Christ , the Marriage Supper and Wedding Garment , a Peace passing the understanding of all , except the Children who are regenerated , and to them only known in such measure ordinarily , as they have made Progress in Mortification , and so grow in the new pure Image of God , restored us by Jesus Christ. 22. For a close , let all be warn'd not to contemn if they understand not some things ▪ and so judge themselves unworthy of this Childrens Bread. The Reason why so few understand the Holy Scriptures ( which yet many often read ) is , because few give up their Wills to Obey , and Regeneration is the Necessary Qualification to attain true Wisdom . Hence is it that from a Corrupt Mind ( though refinedly Penetrating ) the Writings of the Blessed Jacob Behmen are Seal'd up , and as if Dumb ; from such were the very Sermons of the Lord himself ( who so spake as never Man spake ) hidden . And none of the wicked shall understand , but the wise shall understand . Here endeth the Considerations , &c. The 177 Theosophick Questions of the blessed Jacob Behmen divide themselves into Ten grand Distributions or Kinds , being of so many various Aspects ; ( viz. ) THE first four Questions are most immediately concerning God in his Infinite Abyss . The ten following concern Angels good and bad , from the fifth Inclusive to the fifteenth Exclusive . The 23 next succeeding are of the Creation in general , ranged into three distinct Eminencies , deduced from the 3 Principles , making in all 37. viz. 1. That out of the first Principle or dark Abyss in the 15th , 16th , and 17th Questions . 2. That out of the second Principle the Angelical holy World , in the 18th , and 19th Questions . 3. That out of the third Principle the Visible Creation and contrariety in it , from the 20th Question inclusive to the 38 exclusive . The one and forty subsequent Questions concern the Creation of Man , and that whereunto Adam had relation whilst he stood , and when he fell , from the 38 Question inclusive to the 78 exclusive . The sixteen next Questions are of Adam's Off-spring down to Moses , from the 78 Question inclusive to the 94 Question exclusive . The eight following are of the Figures and Sacrifices in Moses and the Prophets , from the 94 Question inclusive to the 102 exclusive . The forty next Questions concern Christ , his Birth , Life , Sufferings Death , Descending , Resurrection , Appearing , Conversing with his Disciples , and Ascension , from 102 inclusive to 142 exclusive . The eighteen subjoyned Questions concern the Disciples , their Pentecost , the speaking with all Tongues ; what that Language was ; the Testaments ; what that Flesh and Blood is ; the power of Remission , or the Keys , from 143 inclusive to the 160 exclusive . The next four Questions are concerning a true Christian and Antichrist , Babel , the Beast and the Whore , from 160 inclusive to the 165 exclusive . The last 13 Questions concern the slaying of the Beast ; what is the dying of , and what dieth in a true Christian. Also what is the dying of the wicked call'd an Eternal dying . The Souls separation from them both ; their several different Estates , the Resurrection and final Judgment ; this Worlds Dissolution . The Eternal Habitation and Joy of the Saints , and the Eternal Prison of the accursed . And whether they shall admit any alteration from the 165 Question inclusive to the end , being the 177. Extracts of the Answers of the first Fourteen , and part of the Fifteenth of the 177 Theosophick Questions . The First whereof is , Viz. Q. 1. What God is Distinct from Nature and Creature ? Ans 1. ALL Goodness in Nature manifesteth what God is in his Eternal Love , Joy , Mercy and Glory of Heaven . And all Contrariety , Misery , and Evil in Nature ; shews his Eternal Wrath , Fury and consuming Fire of Hell , God by the Eternal Unity , perfection of Clearness and Purity : Eternally , equally alike ▪ and at once through and through all , every where , whose immensity is Abyssal ; yet his Manifestation distinguishable ; but whatever hath Limits of number and measure , is imagible . 2. And wheresoever the Good moveth in his sweet Love , there is God's flowing forth in the Idea or Object of the Eternal Desiring , where the Love findeth it self , as in Angels and Blessed Souls . Q. 2. What is the Abyss of all Things where is no Creature , the Unsearchable Nothing ? A. 1. The Abyss of all things is an habitation of God's Unity . The Will is the Eternal Father of the Byss ; a meer Love-longing . The finding Power of Love , the Son , generated by the Will. The out-going Power of the desirous Love , the Holy Ghost ( viz. ) the Spirit of Divine Life . That which is gone out from the Will , Love and Life , is the Wisdom , ( viz. ) Contemplation of the Unity which by Love brings it self into Powers , Colours and Vertues . 2. In the Unity rest all the six Powers , being the Eternal Sabbath : which Unity is call'd the Nothing , because it is God himself , being incomprehensible and inexpressible or ineffable . Q. 3. What is God's Love and Anger ? How may it be only one thing ? A. 1. All things consist in Yea and Nay , be it Divine , Diabolical or Earthy . The One ( viz. ) the Yea , or Affirmation is meer Power Life , Truth or God Himself . The Nay , or Negation , manifesteth the Yea by its contrary . They have two Centres , as Day and Night , Heat and Cold. The No is a reflex Image of the Yea. The Yea uncloseth , and the Nay incloseth . The Yea or Unity , is an outflowing Exit or Emanation of the Nothing , which yet is the Ground of all Beings : The Nay is an indrawing own-hood , or a something making a Byss or Ground , whence come Forms or Properties . 2. As , 1. Sharpness , causing Density and Cold , the Cause of Temporal and Eternal Darkness . 2. Attraction , the Cause of all Separation and Motion . 3. Perception , the Cause of finding it self like a great Anguish . 4. Fire , from the Motion in the Darkness . But in the Unity of God , is a clear , soft gentleness ; from these two Contraries , originate this Worlds Fire and Water . And from the enkindling of the outflown Will , is the 5th , ( viz. ) The great Love-fire in the Light. For if the Unity stood not in the Fires might , it would not be Operative , but without Moving or Joy. Whereas in it , is the Holy Ghost himself . 3. Hence comes the Eternal Nature's Fire , whence are Angels and the Souls of Men ; but the clear Deity becomes not creaturely ; being an Eternal Unity , yet dwelleth through Nature , as Fire shineth through Iron . Here we understand the the Potentiality of Angels and Souls , who by loosing the Love-fire , enter into Self-desire , and the Anger fire . 4. Out of this holiest Love fire , is flown out a beam of the perceptible Unity , the High Name Jesus , who assuming the Humanity , in the central Anger-fire , gave it self into the Soul , and by kindling again the Love-fire United it to God. The 6th Property is the Sound or Distinctions , in both Fires alike at once . In the Devils and Damned , who have no Understanding , but sharp Wit to try the Foundation , and abuse the Powers of Nature by Deceit and Voluptuousness . In this Property stand the Holy Powers and Names , and the wonder doing Word , which the Evil Spirits by Transmutation misuse . 5. Here is the whole Cabal or Magia , where the imperceptible worketh in the perceptible . Before this Door stands the Law of Moses , Exod. 20. 2 , 3 , 7. not to misuse it on Pain of Eternal Punishment . The 7th Property is substantiality , whence existeth the Visible World. In which is both the central Fires , according to Love and Anger . But the Holy Fire lyeth hidden by the curse with Sin , as is to be seen by the Tincture : yet if God will , there is a possible Entrance . 6. The outflown Holy fire is the Paradise , which Man cannot find , unless first it be found in himself . Thus is the perceptible Unity or Love-fire , and the Anger-fire , or Root of the Eternal Nature , which in its Centre is Eternal Darkness , and Torment , both from Eternity in Eternity ; yet with two Eternal Beginnings , as is to be apprehended in the Fire and Light. Q. 4. What was before Angels and the Creation were ? A. 1. Then was God , with the two central Fires which were one Substance , but distinguished as Fire and Light : in them lay the one Element , and the infinite Powers of generating Wonders , Colours and Vertues ; in them lay the Idea of all inward Angelical Kingdoms , and Souls , and of all Creatures of this World , in perfect Harmony . 2. But when the central Fire , with Self-desire moved , to visible formation , and stirred the Eternal Will of God in both Fires , then the Idea to the Praise of God , became Image like . 3. In this the hellish Foundation also brake forth , which God rejecting out of his Work , shut up in Darkness , remaining to this day , as hungry Jaws longing to be creaturely . 4. Into this Anger-fire , Lucifer lusting powerfully to domineer over the Meek Love of God , lost the Throne of the central Love-fire , possessing only that , where hot and cold are in strife . Being a Centre of the Visible World. Q. 5. What was it of which the Angels were made ? What in the Word of God became Creaturely ? A. 1. The Substance of the Good Angels , is out of the two central Fires of Fire and Light , but their Idea , Spirit or Powers , are out of the Out-flowing , Infinite , Mig●ty , Holy Names of God. 2. They are many , and every Throne Angel according to the Peculiar , of the various Names and Offices himself and his Legions are illustrated with . 3. The Prince-Angels are as the Spirits of the Letters , and the other as the joyning of Words and Sentences . And as our Alphabet , hath our whole understanding of all Substances : So is God's Word of all things , and the Angels are his Letters , in the Divine Alphabet . 4. And did not the Curse , to prevent our abuse , hinder ? Man having shut up himself in the NO : So great is the Authority in what his Mouth carries , that he might triumphantly do wonders as the Angels , Deut. 30. 14. Rom. 10. 8. 5. If the Creatural Life stood not in an own Will , in the Property to the Fire , Lucifer could not have separated himself from the Good. 6. The Angels are within and without this World , yet in another Principle or World ( viz. ) in the One Element , whereout came and still cometh the Four Elements , and are Princes of the Constellations : But some are of a more outward Chaos or Kind in the Four Elements , call'd Starry Spirits , ( viz. ) Ascendants . Q. 6. What do Angels , and why doth God's Power become Image-like ? A. 1. Out of the Mind come Thoughts , and from them Imaginations , whence Longing and Delight exist ; and we rule all things by the distinction of words : So God ( viz. ) the Eternal * Mind , by His out-flowing Powers , brought out the Angelical Idea , and the Holy Angels are as God's Thoughts , revealing His Mind as his Work Instruments to manifest the Eternal Powers , they are as Strings in the great Harmony , as our articulate Words so are they distinct Parts of the Love ▪ sport . 2. And their great Joy and Knowledge of the Eternal Wisdom humbleth them before such Highness , lest they lose that honour . Their feeding is an indrawing of the Unity , which is the Balsam , that their Central Fire awake not the Wrath ; for the Devil's Fall is their Looking glass . 3. The most gross Compaction of the Outward World , is the out-flown Inward World ▪ in the two Central Fires . The most Outward is the four Elements , the next Inward is the Astral ; the third the Quintessence ; the fourth the Tincture ; the fifth the Clear God. The more inwardly we reach , the nearer God. And were we awake from Adam's Earthy Love , we might very well see Heaven . Q. 7. What moved Lucifer to depart from God ? A 1. The Potence of Forming standing in the Transmutation , viz. His Receiving Power ; therefore the out-flown Will in the Central Fire of the Eternal Nature , made him elevate himself to despise the Resignation , but would try the Properties of the Eternal Nature , and so misused the Holy Name in himself , and willed to domineer over the Thrones , and brake himself off from the Unity . Then instantly the Properties were manifest , as hard , sharp , sour , bitter , stinging , and the tormenting , cold and hot fires . Q. 8. How could an Angel become a Devil ? What is a Devil ? A. 1. He would not be under the speaking of the Unity ; which was Balsam to his Fire-Life , but be his own speaking , so his Fire could conceive no glance , but the Holy Name and Central Love Fire withdrew . 2. If he would be an Angel again , his Fire Life must be killed with Love , but This the Hellish Foundation neither will nor can do , as Fire cannot endure Water . 3. Their whole Life is a Despair , Venem , Dying , Stink , Sorrow , Shame and Torment , that he hath tri●●ed away the Divine Express , Reflex Image , and got the Form of Poisonous , Venomous Beasts and Worms , according to their various Properties of Pride , Covetousness , Envy , &c. all contrary to Wisdom , Truth , Love , &c. Thus good men have turned evil , and fallen into Perdition . Q. 9. Why did not the Omnipotent God prevent the Fall of Lucifer ? A. 1. Whilst Fire and Water are in a Vegetable , they lovingly embrace each other , but once sundred , do never more desire each other , but as Mortal Foes , whenever they encounter , the one dies . 2. So Love and Anger ( where in Harmony ) bring the first , Sweet Delight , the other Life and Strength , and are two Eternal Principles , having each an Eternal Will , Foundation and Centre of its own : Therefore if the Anger will sever , the Love doth not hinder with force : Nor could the Love work otherwise , than like it self ; else God would be at odds in himself . But if the Created Image the No or Anger give its Will to the Yea or Love , it would be chang'd into a Love-Fire . 3. And tho' the Anger be an Eternal Principle , and part of God's Omnipotence , the fault was the Creatures ; for in the unimaged Power , the Love doth ever burn . And God's hardening is not sending a strange fierce Wrath into any , but it is left to its own fierceness , on which Judgment passeth . The Anger is Love's manifestation ; and the Fallen Angels are the Looking glass of the Good Angels . Q. 10. What did the Devil desire for which he left God ? A. He would be an Artist ; their Joy still is in Transmutation of themselves into Forms . Subjection in Humility pleased him not , but would be a God to himself and his Legions . The Magick ground of Omnipotency pleas'd him , which made him elevate himself above the Efflux of the Unity ; and prove the Properties , but knew not how it would be with him when the Light should extinguish ; for then came Darkness , and the cold sharpness of the Fierceness , and he instantly at utter Enmity against God , and all Angelical Hosts . Q. 11. What was the Strife between Michael and the Dragon , and what are they ? A. 1. Michael is the Figure of the Divine Power , not as a Creature , but as the opening and moving of the Eternity , which name after , in Jesus , was ordained for Man. 2. The Dragon is Hell manifested , the Will of the Anger , and the Wrath of the Properties , as Heat , Cold , Woe , the first Principle , a Hunger and Thirst , a Dying Quality . Satan is the Will to Contradiction and Lies . Belial the Lust to Uncleanness . Belzebub a Source of Idol Gods. Asmod●● a Spirit of Fury and Madness . Lucifer of Pride and stately climbing up . 3. Their Strife was , as of the first and second Principles , as was That of Jesus in his forty days Temptation , and of Israel while Moses was in the Mount. In This Strife the Dragon is driven out of the Holy Name ; in This Strife Christ brought the Will of Man through Death and Hell to subsist in God , unpassive , that it may subsist in the Fire , unapprehended by the Fire ; or as the Sun kindleth it self in the Elements , yet keepeth its Light to its self ; or as Fire blazeth through Iron , yet is not Iron . So clear must be the Will which God's Unity is to possess ; till the Will be thus , the Dragon existeth in it . 4. Thus may Love and Anger be so unsevered , as to be One only thing ; as Fire and Light. The Power of the Anger caus'd the Fire Kingdom to form it self into a Den of Dragons , which God permitted that he might not further disturb the Creation . Q. 12. How can Man possibly know the Deep Unity ? A. 1. Reason imagineth God consulted with Himself about the Predestination . But the out-flowing Names of the Powers , is the Councel of God. The wonder-doing Word it self , in the Figures or Reflections of the Holy Names , which Figures are call'd the Idea . 2. The Eternal Nature imageth it self according to the Forms to Fire as hard , sharp , fierce , &c. in the No or Anger ; yet illustrated by the Yea or Light , and they wrestle as a Love sport , which brings the Imaging into Triumph , and overcometh the Dragon . 3. In This Strife Jesus sunk himself into the Humanity , Redeeming Man , and Ruleth till his Enemies be his Footstool . 4. To shew the possibility for the Spirit to search the Depth of the Deity . Know , Man is an Image of God , according to Love and Anger . First , The Soul is of the Eternal Central Fire , whence all Creatures come , but not out of the Pure God. Secondly , The Spirit of the Soul out of the Central Fire , and Idea of the Light , sprung from the Power of God , is the Temple of the Holy Ghost , in which Christ seedeth the Soul with His Flesh and Blood , with Divine and Human Balsam . 5. The outward Body is out of the four Elements and Astrum which Rule the Outward Life , after which Adam lusted and broke himself from the Unity of God , and the Will was captivated , the true Spirit disappeared , and the Idea inoperative , which Right Spirit Jesus in drew again , and restor'd with the Balsam of Love in the Light. In This Light , may the Soul search out all things operatively in the Understanding , as did the Prophets of Old , tho' incomprehensible to Outward Reason . Q. 13. How and whither was the Dragon , &c. thrust , seeing God fills all things ? &c. A. 1. His Thrusting out was Effected by the name of the Holy Powers of the Throne which Lucifer had , is severed from God's Holiness , dwelleth under the Firmament , and in all Quarters of the Earth , betwixt Time and Eternity . Also in the out-flown fierce Wrath of the four Elements , but cannot touch the Good Power of the Elements . 2. Tho' there are some Good Powers , in which is wholly the Fire of the Light , yet in Man is Good and Evil ; the Evil being captivated by the Good , unless by Man's Will , or by Turba Magna the Evil exceedeth the Good. 3. The Expulsed Dragon is not the Central Fire of the Eternal Nature , but an Efflux from it , resembling Smoke . 〈…〉 Hellish Den presents it self sometimes in the Upper Region , where from great Heat and great Cold break Thunderbolts . Also in great Wildernesses , and in great Clefts and Concaves in the Earth , where the Highly Damned Spirits and Souls of Men are horribly terrified . But the Sun and Water hold them hidden as yet . 4. God is to Hell as a Nothing ; as Light to Night ; as Life to Death . The great Sharne , Reproach , Anguish and Torment of the Devil is , that he is so near God , yet cannot possibly attain him . Q. 15. Had Hell a Beginning , and may it have an End ? A. 1. God's Anger hath been from Eternity , but not as Anger ; but as Fire hidden in Wood or a Stone . 2. The enkindling was in the Fall of Lucifer . And having an Eternal Foundation , it can never cease , unless the Creation totally be annihilated , and that the receptibility of the Eternal Nature should extinguish , and the Kingdom of Joy and Triumph cease . There must be two Eternal Beginnings one in another , the one to manifest the other . Thus far the Extracts of the Answers of Jacob Behmen given to the first Thirteenth , and part of the Fifteenth Question . Here follow orderly the Answers of all such of the 177 Questions of Jacob Behmen which were left , as far as yet appears , unresolved by the blessed Author himself , beginning at the 14th of those Questions . Q. 14. What is Lucifer's Office in Hell with his Legions ? A. 1. a What God's working in Hell is , will be shewn in the 17 of these Answers , b as also what and where Hell is . What is the Dragon , is resolved by the blessed Jacob Behmen in the 11th Answer . c What the Dominion of Good Angels is , will fall under the 19th ; all which may contribute much to the present Inquiry . 2. The Dark World existeth of six of the seven separate Properties , because the seventh is the rest of the other ; therefore not properly to be understood of That World , where no Rest shall be for ever ; for Lucifer and his Angels , as they are Creatures , tho' revolted and in rebellion against the God of Love and Goodness ; yet are Subjects in His Kingdom of Wrath , and ready Servants to the Active Fierceness thereof . For tho' the Principle ( wherein they are Instruments ) be without beginning , and as it is in God for ever unmanifested ; yet as it is in the Creatures ( the Secluded Angels ) it is a Fire of their own kindling , wherein ( as being their Life ) they are more or less extreamly active and skilful , according as their Tincture rooted in their Forms of Life is more or less fortified , and excelling that in others for Puissance and Exquisiteness . 3. Consider we that God's working in Hell must needs be in all the seven Properties of the Dark Abyss , in the first four whereof the Apostate Angels are like ready Actives , having no other Will , or have they fitted themselves for any other work or use , but to Image the Abyss of the first Principle ; some of them most strongly bear the Astringent impressed Powers , others the restless Constringent Attraction , others the Cruel Self-gnawing Worm of Anguish , others the Raging Hot Fire , that is severally one sort under the prevailing Tyranny of the one , others of the other : Tho' the whole four unite in every one in the Eternal Band , as in some horrid Creatures here , the Anguish of Cold Venom is prevalent ; yet in this Elementary Fabrick there is an allay of some contrary Property in some weak proportion , else were the Creatures here , as the horrid ones there . But thus the Office of the Black Spirits is in all their Forms wholly extream , tho' in one only is the Extremity in the highest degree their Natures are capable of , as is seen in Diseased Bodies , that one of the Humours is predominant . 4. From these things is discernable what Lucifer's Office is in Hell , which is to be the most copious , ample compleat Image of the Jealousie , Zeal , Indignation , Fierce Wrath , or Devouring Fire proceeding from the Breath of the Almighty Father . And the Will and Life of This Prince ( the Master piece of Horrour , and stupendious Epitome of the Dark Centre ) doth therein subsist , ever enkindling in his own Body , and every Member of it ( being the whole Dominion of the Dark Troops ) one entire supply as out of a Fountain of Fury , Rage and Fierceness , as naturally as do issue Contagious Emanations from a Plague Sore , or the Mortal Fumes from the Dead Sea ( affecting the Birds attempting to flie over it ) as is reported . 5. And this He doth really , as the Sun doth the glorious bright Beams , or the Ocean swelleth the Veins of Springs which empty back into it ; or as Fogs ascend from corrupt Lakes ; and in This God's Infinite Abyss of the first Principle ( is as the bottomless Deep to a fragment of a thin Superficies , or the Heat of the Sun to an Object through the Burning-glass ) affording an unsearchable immediate supply of the Treasure of Wrath , with an hungry desire thereunto . Thus doth the Breath of the Lord ( like a River of Brimstone ) enkindle that Lake where they have made themselves as Fuel fully ready dry . 6. And as a good Graft or Branch inoculated into a Crab-stock produceth fruits of its own property , tho' it be fed by the sour Stock , haply delightful , warm , spicy , grateful , quite other than the Crab it self ; so contrariwise doth Lucifer and his Hellish Legions appropriate to themselves only That out of the Abyssal Principle wherein themselves inhabit , whereof they subsist , and whereby they are shut up and comprehended , which their depraved Bodies can only assimilate , that is the six working Properties enraged to extremity by the withdrawing of the Divine Holy Principle . 7. And as Lucifer and his Angels did ( in the time of this World ) abuse all the Holy Names and Powers they could reach , profaning them to effect their filthy Impostures ; so shall they desire ever to do ; but the Astral Influences ( which like Gold and Poisonous Mercury commixed yielding matter for their fallacious Jugling ) being once withdrawn ) then can they only in their Black Magick excessively and insatiably hunger to repeat ( as before ) their Blasphemies , but remain impotent , and no more seise on it than a man can on a shadow , nor reach it , than Dogs the Moon they bark at ▪ because all the good Intermixing Powers are for ever withdrawn into their several peculiar Ethers . 8. Also as the Evil Legions do according to their various Orders and Properties more exceed , some in one , some in another of the four Central Forms of the Dark Abyss : So Lucifer ( as the Centre of them all ) abounds at once in every one , in the most capacious degree of a Creature . Thus we see some Fish found on one Coast , Arm or Channel ; some other sorts on another quarter , latitude or bosom , yet in the Sea are all sorts at once : So That once , Brightest of Angels , and now Blackest of the Deformed Furies ▪ is the Comprehender of the various Anguishes , and all in the extreamest degree a Creature possibly may , and in that respect ( according to the Dark Impression ) imageth most exactly the Infinite first Principle . 9. And tho' Lucifer and his numerous Legions ( who are as much his , and have a Will as fixedly dependant on , and with his as the Leaves do on the Will of the Tree ) have refused , and been unworthy the Honour and Blessedness of retaining the Image , and serving the Glory of the Holy dear Principle of Love and Goodness , but by forming themselves according to Enmity , Filthiness and Deceit , would break their Order , stray and think to free themselves from the Bands of the Almighty , be their own Lords , exercise a peculiar Tyranny ; by which Exorbitant Lust they willed to quit the Duty they owed the Universal Soveraign , and sought a Happiness beyond the limit thereof ; he would be a Mock-God , assume Rule , Authority and Self-Soveraignty : Yet did as one who would put out his own Eyes that himself might be invisible . 10. Wherefore now , if he will no longer be a Child of the Day , he must be a Captive in the Darkness ; if he will not serve his God in the fulness of all things , he must serve the Forms of Enmity in the want of all things ▪ & if he will shut himself up from the golden State of Purity wherein he lived for the delight of his God , he must be an Anguish Fountain , as Ru●●y Iron which yet is of use among other parts of the Creation , and his own Rigour is his clog , as bitter Astringency curbs the corroding Anguish of Mars . The Magistrate hath Executioners for Capital Crimes , who have not a contrary Will to the Justice of their Lord ▪ though adverse to his Clemency . The Prince hath Armed Troops , whose will is the same with his Imperial Commands to prosecute his Enemies with Fire and Sword , and whose Life like that of Beasts and Birds of Prey , is to prosper in the Destruction of others . 11. Here may the Apostles words be applied , Behold the goodness and severity of God , to them that fell severity , but to thee goodness if thou continue in his goodness . Let it not be thought that by the Rebellion of Lucifer God hath lost the least part of His infinite Glory ; for as Lucifer and his Legions are gone into a Will , Desire and Hunger opposite or adverse to the delighted or well-pleasing Will of the Goodness and loving Kindness of God in his Son the Lord Jesus Christ , the Image of whom they bare ; yet are they gone no farther but to be comprehended in and made one Will , Desire and Hunger in and with the fierce Wrath and Vengeance of the Almighty Father in His first Principle , without generating His Delight his Son the Lord Jesus Christ , the least doubt whereof is derogatory to the Glory of God's Omipotence ; nor can they possibly have any other Will but that of Enmity and Wrath , being departed from that of Love ; for Love is the Cement , Chain or Ligament , the want whereof renders every Property at utter Hatred and loathing of any other Property . Now though in the Holy World are all the Powers , yet without the least Dissonance , because Love fills them all . Object . 12. But the Mind of some may Judge , that to say that Lucifer and his Angels have one Will with the Property and Wrath of the Father , seems absurd ; for God having no greater fixt Enemy than the Devil , That Enemy cannot have one Will with God : And that to say there is something in God which is not God ; is to say , there is something in God which is not himself ; which were rather Madness than Folly , rather Blasphemy than Error ; for it divides the Infinite One from the Infinite One. A. 1. By way of Concession . 1. Lucifer and his Legions are at Enmity against God. 2. There is nothing in God , but what is God. 3. That God cannot be divided from or against Himself , for an Infinite cannot be divided against an Infinite . 13. 2. It is answered by way of Solution ; 1. That though Lucifer and his Angels are at Enmity against God ; yet it follows not but they may be subservient to his Omnipotence ; as we see Darts and Poison used against some noxious Creatures , and some hurtful Beasts against other hurtful Beasts ; also Fire many ways , how wrathful soever it is of its own Nature ▪ And shall any thing render it self so Perverse , Vain or Evil , that the Infinite God cannot Extract his own Glorious Ends out of it ? Fire , Thunder , Ha●l-stones , &c. are treasured against the day of Battel , a Lion to kill the deceived Prophet , a Bear them that repreached Elisha , he calls for the Sword , Pestilence , Famine , Caterpillars , Barrenness ; and is there Evil in the City , and the Lord hath not done it ? And as this World is the Image of the Eternal , so the Evils here are the lively Figures of those ; and as many Mens Sins ( like so many filthy Exhalations , generating Toads in the lower Region , as over the Isle of Jersey is said to be done ) conspire into a General Contagion of Sweeping Plagues , whereby the Transgressors ( excluding themselves the Kingdom of Purity and Love ) are Instruments of their own Misery ; so in that Abyss they act continually the Tragedy of their own desperate Horror , and yet therein do the Will of the Almighty God who comprehends the dark Abyss , and are one Will with his Wrath , devouring Fire and fierce Indignation . 14. Though there is nothing in God but what is God , it must be understood of Powers as they are in God ; so his Principle of Infinite Potence and Wrath , as it is in God generating the Glorious Love delight His Son , and being Eternally undividable from His Goodness and Grace , it is God ; but as God makes Himself Creaturely , that is spoke forth the Creation out of Himself , and as the Creature perverteth his own Way , misimployeth his entrusted Talent , then are the Properties which are only distinguishable as they are in God , but separate , Divided and Evil as they are in the Creatures ; yet those Evil Properties have one will , bent , hunger and fierce or rapid Inclination with the Principle of the Wrath , Zeal and Jealousie of God : which is most righteous and just in God , but most cruel , ferine , inimicitious , wicked and unclean in the Evil Angels and Reprobate Souls . 15. That God cannot be divided from God ; for it were to be divided from Himself , as impossible as to feign two Infinites , which were brutish , weak and vile to think , and which nothing above spoken can be construed to imply ; yet that all Powers come from Him , shews uncontroulably they are all distinctly in Him , but not divisibly as they are in him ; for in the Infinite God all is infinitely Good : The Evil is only as the Properties are separated in the Creatures who extinguish in themselves the Vital Spirit of them , the pure Universal Life , which kept sweet Order and Harmony by the Bonds of Love , but once dissolved , Antipathy and Death domineers in the Dark Wrath ; yet God according to the first Principle gives , or is the Essence and Immortality thereof . For as in Him we live , move , and have our Being , viz. our Eternal Blessedness and Transitory Being of Good and Evil ; so by Him and in Him ( according to the Property of the first Principle ) hath the whole Dark World theirs : as well their Being or Existence , as their Tincture , Immutability or Perpetuity . 16. And this is plainly demonstrable in the Creatures , both in the cruel , fierce wild one's , and in the gentle tame Beasts ; but especially in Man. See we an impious , injurious , implacable , malicious Man ( causelesly yet ) sollicitously hunting , pursuing ensnaring and tormenting his Neighbour , with how great Delight and Pleasure he sees his unrighteous Projects succeed ? Wherein hath a grinning kind of Satisfaction , one Property being proud of the other , which makes him insult like those that shall kill the Witnesses , Rejoyce , Feast and send Gifts one to another . For their first Principle enthroned , ruling over , is at rest in their third , but when their Designs prove Abortive , an Evil Spirit from God troubles them , and do as Saul , want David's Harp to blunt the Point and Edge of their Forms of Life , which now sharpen , grow fierce , grate , rub and torture one the other , turning ( as in Haman ) the confluence of all other good into Gaul and Wormwood , because their first Principle cannot generate the second , being Strangers to the Life of God through the Ignorance that is in them , on loosing the Charms of the third , do like a Mill wanting Corn , grind themselves , and the Powers do all form themselves into Hostility , immediately entring into an irreconcileable Conflict . 17. See we also an upright perfect Man , though he entirely wisheth the Good of all Men ; yet when he seeth a vile Person hatching and perpetrating his Outrages on the Lamb-like Innocents , and that also he sees the Righteous God , either by His own immediate propitious Hand , or by spiriting the oppressed , or any other to defend or avenge Him : What kind of solace and thankful frame appears in this Pious Observer ? Exalting Him to a real Delight and Joy , for there being the self-same Forms of Life , composing the Holy Soul as the other ( though not the Holiness of the Soul , for that is a Divine awakening as a Flame out of a dark Fire ) the sweetness such a one shareth ( by seeing the Peaceable delivered , or Vengeance taken on the fixed Enemy , whose desperate Resolutions pusht him on to destroy ) is much more than it can be of content to the Blood-thirsty when their Plots prosper ; as it is written , Rejoyce over her my People , and ye holy Apostles and Prophets . 18. Thus see we Revenge to be so sweet , that often it requires sowre Sauce , our first Principle being so strong , that it is obnoxious to catch as Tinder , while it is as a burning Coal to the Hand of him that carries it ; and though we sadly Experiment it , yet how propense are all Men as Men to rush on those Pikes , to sat our Hunger after it , which erroneously deem a real Felicity to be in it . And thus to the penetrating Mind is God obscurely , yet distinctly , imaged in bad Men , but evidently in good Men ; but Lucifer is obscurely , yet distinctly shewn in good Men , expresly character'd in bad Men. See the Answer of Jacob Behmen to the 8th of these Questions . Here begins the Third Grand Distribution , which compriseth the 23 next following Questions . Q. 15. Hath the Foundation of Hell taken a Temporary Beginning , or hath it been from Eternity ? or how may it subsist Eternally , or not ? A. That part of Answer to this weighty Question , which the God of Wisdom vouchsafed to make by his Eminent Servant the Author in the four Verses beginning the Answer , is full and clear to such of his Children who are Proficients in the rest of his Precious Writings ; but for the sake of other sincere , faithful Enquirers , who are less conversant in them , it may be requisite to add something more . 5. Now It is granted , That neither Men nor Angels should have known it , had not their depravity awakened it ; thus it is a dear bought Knowledge , and what Men buy dear , it is fit they should have . Yet though Hell hath opened a terrible Everlasting Abyss of Wrath , it is the Artifice of the Deceiver to suggest to besorted Men the Non-Entity , That there is no such ; endeavouring to make Atheists in Judgment , that such may be more Obdurate and Blasphemous as well as more Blind than the Devils themselves , who both believe and tremble . And to the Atheists in Practice is suggested the Mutability of it to embolden them in Leudness . 6. But to take away the Pillow from under both their Heads , it will be found that an Atheist in Judgment ( if there be really any such ) is both a scorn to the Evil Angels , and by putting out the Eye of his Reason ( which distinguisheth him from the Beast that perisheth ) is transformed thereinto , and the Atheist in Practice is his own Condemner and striveth in vain to put out the Eye of his own Intellect , gleaning ( as it were ) Stubble , &c. wherewith to burn himself ; thus is it the Complaint , My people Perish for want of Knowledge . 7. We are to know , that though Hell began when the evil Angels did put out their own Eyes ; yet their so doing was a Deprivation of one Principle , not a Creation of another ; but the revealing the Principle of Wrath till then hiden , as it is still hidden in God and the Heavenly Holy World. Nor is it less demonstrable than the Natural outward Night , for the absence of the Sun is the presence of the Night , and the first Principle is figured thereby ; for the invisible things of Him from the Creation of the World are clearly seen , being understood by the things that are made , &c. Let it be considered , that though there are no Places on or in the Earth , where there is Day , but there successively also is Night ; but there are many Places in Caverns under the Earth , where day never approacheth . And though beyond the acute Angle , or Cone of the shadow of our Globe in the Deep , made by the more exceeding over proportion of the length of the Sun's Diameter to that of ours , there can be no Night ; yet in the Opake Orbs of the Moon and Stars it must be alike demonstrable as with us . 8. And to proceed one step farther in Answer of the Question , whether the Foundation of Hell be Temporary . It must be confessed , that as every thing hath a Root , and that nothing can live longer than its Root ; therefore , Eternal things must proceed out of the Eternal Root ; and that Hell hath a Perpetuity must be believed by all who credit the Testimony of the Prophets , and Christ himself , and the Darkness there to be the blackness of Darkness , where the Worm is Immortal , and the fire not extinguishable . What room then is left for the least doubt that Hell or the Stream of Wrath is issued out of an infinite Eternal Fountain . Also that as the scorching heat of the outward Sun not only consisteth , but naturally Uniteth with the cheering Splendor thereof ; So doth the Abyss of Wrath consubstantiate , and is one Essence in the Almighty Trinity , with the infinite gracious Goodness and Holiness of the Divine Principle of Love and Delight . 9. They who will not understand but Cavil at this , will yet acknowledge the same in unwarrantable words ; viz. Those who are for particular Reprobation of an indefinite Number of Men who are ( say they ) Decreed of God from Eternity to be for ever the Objects of His Displeasure ; in speaking so hardly of the gracious God are yet forced to own the Principle of Zeal , Anger or Wrath to be from Eternity in God ; but to bring it into act so early as to determine an immutable Law for such Persons by Name and Number irreparably to be for Everlasting Burnings , is much more than is here asserted ; for they make the Wrath of God divisible , even in Him before the moving to Form any Eternal Images of Himself Humane or Angelical : for their boldness herein themselves must be accomptable ; but here 't is only said , it is in God from Eternity , yet only distinguishable , but not divisible , and that in the Creatures , and in them only the Wrath became separate , manifest and divisible . But more of this will fall under the Answer of the Seventeenth Question . Q. 16. Why hath God poured forth such fierce wrath wherein an Eternal Perdition will be ? A. 1. To the right resolving this must be shewn , 1. What God's Wrath is ? 2. How it may remain Eternally ? 3. Why hath God poured forth this Eternal Wrath ? 2. For the first , we are to know that Wrath as it is in God is an unsearchable Abyss ; for as God is Infinite , so is his Anger , and all else as it is in him . 3. For his Wrath may not be understood from Eternity and in Eternity to be so awakened as we see it in the Creatures ; but is one entire Harmonious Triumphant Perfection in and with himself , of which the Heat in the Light of the outward Sun is a Shadow . 4. A little Similitude of which was the Zeal of Enoch , also in the Angel when looking through the Fire and Cloud , he troubled the Egyptians ; in Moses , when he brake the Tables and commanded the Slaughter ; in Phineas , whose Javelin staid the Plague ; in Elijah , who burnt the two Captains with their Fifties , and kill'd the 400 of Baal's Priests ; in David , Elihu , &c. ; But above all in the meek Saviour , who yet denounced many Woes like Claps of Thunder against Corasin , the Scribes the Rich , the Blind Guides , &c. in Matthew and those in Luke part of that Wrath of the Lamb , from which the Mighty Men invoke the Rocks to hide them . 5. Yet that Evil Angels and Evil Men fall finally , having fitted themselves for Destruction , works no Wrath to make Alteration in the Almighty God ; even as we see the outward Sun is still the same , though by Burning glasses its beams are contracted to fierceness , till it becomes intolerable to Sensitives , and destructive to combustible Opposites and Objects . 6. And if Men extinguish in themselves the Holy gracious Light and dear Love Principle , their Precipitance extendeth only to themselves , blowing up in them the dark Fire , fierce Centre , or Matrix and Anguish of the first Principle , and the four Forms whereof it is constituted . As blow out a Candle , there remains only the dark , burning , stinking Snuff . 7. How may and must this Wrath have Eternity ? A. Though the Holy Writings which we call the Bible , often assert and inculcate this Perdition to be Everlasting ; yet some ( no mean Men ) have otherwise understood it , as Origen , &c. haply being replenish'd and swallow'd up with infinite Love and Grace of the Holy second Principle , they could not penetrate the extent of this , nor should Adam nor his Offspring have so done . 8. But we having kindled so much of it in us , are to know it , not to distract or distress us , but to warn us , as Paul saith , knowing the Terrors of the Lord , we perswade , &c. This Wrath is of Eternal Duration ; for it is of Eternal uncreated Extraction as to its Original . It is always Morning with it , bearing equal date with God's other Attributes , and so with God himself . 9. God being infinitely all that he is , is also infinitely Just , and Almighty , True and Faithful ; we can no more say his Grace and Love to have Priority , than the Light of a Candle can precede the firing the wiek , or than Man's Intellect could precede the enkindling his Humane Soul , or than the Fruit can prevent the Tree , or That the Root . 10. Can we well conceive the Eternal Permanence of God's Goodness , and why not his Infinite Power and Justice , is there room to doubt that to be a part of him ? 11. Must the Fruit and Flower live , and not the Root ? must the Eye see , if the Man dye ? or the Candle shine , when the Wiek is cold ? Then may the Principle of Sweetness , Meekness , Grace and Love , survive the Principle of Strength , Might , Potence and Wrath. The last Branch of the Question is , Why hath God poured forth Eternal Wrath ? 12. God according to the first Principle is not called God , but a consuming Fire ; nor is he called God according to the out-birth or third outward Principle ; for the Devil is called the God of this World , though Divine Omnipotence guides and restrains in all Occurrences ; for no place or space excludes him , for God is in it , or more properly it in Him , comprehended by Him , yet God's infinite Abyss of Love and Goodness is His Heaven That his Throne . 13. When God created Angels ( the first race of Intellectuals known to us ) they were made out of Himself ; of his Abyss of Might and His Abyss of Goodness , or of His first and second Principles , Darkness and Light , in such Excellency as are the Angels who so continue . 14. When also God created Man ( His second race of Intellectuals ) it was out of the two former Principles in Conjunction with the third , yet in such sweet order as we know little of , a glimpse whereof is seen in the resigned , humble , regenerate Soul , who lives in God , and hath there His Possessions and Reversions ; about that is employ'd His Fear , Care , Grief ; also His only Delight and Satisfaction both for time , and for ever ; yet all this is but a glimpse of what we were at first , and shall be at last . 15. These things being premised , give us a prospect what good , beautiful excellent Creatures , Angels and Men were , and should all have continued to be . 16. For if God had willed the one to be Devils , the other to be inwardly so , and outwardly Beasts ? How is it they were all created Divine and perfectly Good ? 17. But they directly against the confessed Will of the gracious Creator ( who never did nor ever can will any thing sinfully Evil , but Good and only Good ) both the fallen Angels , and Adam formed in themselves a Will perverse to the Sovereign Will shutting up their whole selves from the only true Guide , and Eternal Light and Wisdom , and so became Dark , and such Fools for whose back is the rod , and being Estranged , snuffed at Reproof , grew into Scorning , Enmity and Diametrical contrariety and hatred of Holy things . 18. Their own private will became their God , for having broken the sweet Bands of Love , they made a League with Hell and Death ; for the Divine Light withdrawing , or rather , they declining its Councels , the dark fierce fire became their very Essence and Life , under the domineering Power , whereof the fallen Angels , by their departure from the sweet Kingdom of Love and Peace have forever subjected themselves , into which obstinate hardened Men also throw themselves . And this is so contrary to God , that his Spirit loatheth them and withdraweth , and his so withdrawing is God's pouring out Eternal Wrath , and the way how , and cause why it is the Eternal Perdition . Q. 17. Whereas God is and remaineth Eternally undivided , what then is his working in the Place of Hell ? Is there indeed a certain Place of Hell , or not ? A. 1. Here on a Position premised , is a Question proposed , and a second Question occasionally put . It seems fit to strengthen the Concession by explaining it . 2. That , although every part of the Creation consisteth of various Heterogeneous and contrary Properties , all which is not only derived from God , but their Life , Motion and Being is in Him ; yet 〈…〉 e from Eternity in Eternity , the same undivided One. 3. For if an Infinite were divided into Parts , the Parts must also be Infinite , and then must be more than one Infinite which were a Contradiction as equally vain , as to say , that Almightiness doth divide it self against Almightiness . 4. But that the Infinite Almighty comprehendeth all Properties in perfect Supream Excellency is clear , and that Himself remaining still in Himself , can yet make Himself creaturely in Infinite Multiplicity , is as clear and visible . 5. The outward Sun , consisting of Light and Heat , can by its Beams help Generation of Infinite Productions Good and Bad , even poisonous , perilous Images of the dark World , and this principally by His Heat ; but by His Light can attenuate , penetrate and change gross dark Bodies ; yet Himself ( as the outward Agent of Omnipotence ) remain untouch'd , unaltered , unaffected , unsubjected in any degree whatsoever , by his so doing to the things wrought . 6. For , alluding to the instance in the Answer to the last preceding Question . If Sin , like a Burning-glass contract the hot Beams , it may be intolerable to the Sinner or Object opposed to it ; yet is the glorious Sun still the unaltered same . 7. The Gardner Roots up , dryes and burns the Weeds . The Sovereign Power guards the Peaceable , and curbs the implacable . But if the good Plant would wear out the strength of the Weed , by extracting and transfusing into it self part of its Nutritive Property ; the good Plant may degenerate into a Wild one , or Weed Also if a private Person shall unauthorized make himself a Judge or Publick Arbitrator , he may fall into a Crime on the other hand ; for these things are the Gardener's Work to whom Vengeance belongeth , Mens own Vindictive Desire is touching pitch . 8. Now to Answer directly what God's Working in Hell is ? It is answered , That his working there is only according to the first Principle , according to which , he is not called God , but a consuming Fire . 9. God's working in Hell convinceth Atheism to be an Error . The Devils believe so as to make them tremble ; Men were loth to believe God made the World and Them , though so evident as to leave them inexcusable , this they are now assured of , by His destroying both It and Them. 10. God's working in Hell openeth every Book of Conscience ; Dives extenuates not his Crimes ; but roars out his Torments . That Place of Darkness affords Light enough to read Guilt by , and thereby give Immortality to that Worm . 11. God's working there , restores the Memory ; Dives had not forgotten his former calling of Abraham Father , as if That would have Privileged him : nor had he forgotten his Brethren , who perhaps had run Parallel with him in his Sin. 12. God's working there , confirms perpetual Existence to all there , where every black Machination ever stands in its own Substance , not barely a Shadow , but permanent without Vizard or Varnish , in Horrid real Forms . 13. There God receives the Glory of His Truth in all His Threatnings . There the Voice of the infinitely precious Blood of the Lord Jesus Christ the Eternal Son of God. which had been trampled on ▪ as if it had been an Unholy Thing , hath due Audience and exact punctual Answers . Also the Cry of all the Blood and Tears of all His murthered and oppressed Members , from Abel to the last Man , hath ample satisfactory Answers . 14. There God receives the Debt due to His abused Patience , and due to the Holy Ghost , who had been continually striving , and as long rejected ▪ grieved , scorned , and his sweet Councils , gracious and safe Motions , reproached and blasphemed . 15. There God reigns in all the Seven Forms of Nature , according to the Dark Impression ; for the wicked Impenitent Will whereunto the very Gospel of Jesus Christ hath been a savour of Death unto Death , this very Obstinate Will is here a sweet savour to the Divine ( and here immutable ) Justice ; for the Righteous Lord loveth Righteousness . 16. Is there indeed a Place of Hell , or not ? That there is a Hell , Atheists only deny ; and what Hell is , the Children of the Day know little of ; nor should Adam or his Children have known it , for it was not prepared for them ; but as it is written , Prepared for the Devil and his Angels . 17. Man grew up into that Principle as it were by Accident ; yet are like to have no small share of it . 'T is true , Lucifer and his Legions were Sinners of elder Date , and fell from a higher Seat , as it were down a greater Precipice . But Man hath sinn'd against means incomparably fit , of invaluable Price , and freely and frequently tendered to restore him . 18. Oh that Men were wise that they knew This , that they would consider their latter End. Consider this , you that forget God , lest he tear you in pieces and there be none to deliver . Knowing the Terrors of the Lord , we perswade Men. Will Men employ no serious Thoughts on this , but treasure up wrath against the day of wrath ? &c. 19. Now whether Hell be a Place ; It 's answered , Hell is a Principle consisting of fixt Enmity against God's gracious Nature , against all the Holiness , Truth , Love and Goodness ; and all this as it consists of the Evil of Evils , that is to say , Sin. Hell also is a fixt Hatred against all God's out-goings ; in His Mercy and Bounty , giving Beauty and Order to all his Creation Celestial , and Out-birth , and this Hell is , as by the Evil of Deprivation . And as Hell is an Evil of Sence and Torment , it takes in all the Horrors generated in the Womb of the fierce part of the whole Seven Fountain Spirits , as far as the Bounds of the first Principle . 20. We are farther to know , that a Principle cannot want Place , but dwells in its self , for Place cannot contain or comprehend a Principle . 21. An Explanatory Similitude or Instance is found in Man. What part of him is the Place or Receptacle of Wickedness ? It 's answer'd , no part of a hardened impenitent Sinner refuseth to be its Dwelling-place , his whole Soul , Spirit and Body , and it , like a Contagion , invadeth all Places and Persons , fitted to receive it , that either by Word , Work , Writing , President , Wish , or otherwise he can extend himself unto . 22. But in a Man wherein the Divine Word is awakened and is prevalent , the Darkness or hellish Principle can encroach no farther than its own unsanctified , unhallowed part . And if any Man follow the Lord fully , he is fenced ( as the Cherubim doth Paradise ) so that the Dark Powers are shut out of that Man. 23. Shortly then , as much of the Infinite Abyss as shall not be ennobled and enriched by the sweet Vertue , Purity and Splendor of the Holy Powers , shall be the place of the Everlasting Hell , or Lake of Fire . Q. 18. Where is the Place of Heaven where the Angels dwell ? How is the same distinguished from Hell ? Is the same also a certain ( circumscribed ) Place ? How is it to be understood ? A. 1. If I am understood by a very few , what wonder ; seeing the Lord Jesus saith , Except a Man be born again , he cannot see the Kingdom of God ? The Question where Heaven is , presupposeth the Knowledge of what it is ; but to speak what it is , will be met with when God shall excite and instruct any one to answer the following Questions . It seems therefore fit to restrain my self here to the Limit of this Question , and observing that Boundary ; It 's answered , 2. Heaven being a Principle cannot be circumscribed , even as God is not comprehended , but comprehends the whole infinite Abyss . So neither is Heaven excluded out of any place , nor included in any place , but possesseth the infinite Liberty ; for it both contains and is contained in all the three Principles . Yet is so in them as not to touch nor be touched by the first Principle in its fierceness ; but in its Might and Potence : Nor the third in its divided Out-birth , but in its Quintessence , as it stands in the Holy Element , and that in the Wisdom , and as it is purely the out-spoken Word . 3. And all this in the entire Concordance with the Majesty and Divine Omnipotence of the second Principle , which in all the Seven Fountain Spirits hath Eternal Dominion . So that where ever the Love and Goodness of God manifesteth it self , there is Heaven , yet dwelling in it self , in its own Divine Principle , streaming through the activity of some or all of the Seven Fountain Spirits , as they severally move themselves , in some places or things more brightly , in others more obscurely , as is seen in the mixt World. 4. But the Illustrious Principle , whereof the Spirits of Just Men made perfect , are capable , is most Triumphant in the uninterrupted , unveiled , paradisical Part or World ; for there the Fire of the first Principle and the effluenced spoken Matter of the third are irradiated , sublimed and crowned , by the Splendor of the second : In this place or part of the Principle , stands the Eternal weight of Glory for the General Assembly and Church of the First-born . 5. Now seeing our gracious Creator made us at first Heavenly , though we became Earthy , and Heaven being the Country whence we sprung ; also that it is so near us , it being said it is not excluded out of any place : And that it was on our first Departure re-implanted or inspoken again into us . It may be demanded , how is it we are commanded to strive to enter in at the strait Gate , &c. Also , Many shall strive to enter in , and shall not be able . Again , Work out your Salvation with fear and trembling . Again , We are Strangers to the Covenant of Promise , having no hope , and without God in the World , with many the like sad Characters of us . 6. The Reason of all which , is thus to be understood ; Adam our Root , introduced Bitterness , and the Fruit hath that Rellish : And tho we were engrafted into the Noble Vine , yet do we suffer our selves to degenerate into a Wild one , producing Grapes of Sodom . Adam as our Fountain , flowed out unwholsom Water , causing Barrenness , though Christ as Elisha would have heal'd it with his Salt ; we go on to Poison our selves yet more ; the Man naturally Blind or Deaf , is not so extreamly such as the resolvedly Blind and Deaf . 7. Heaven is near us , so is it to Hell ; yet at sufficient distance till the Will be turned to seek it . Heaven is in us ( Thanks for ever be to God in Jesus Christ the Restorer , and Heaven Restored ) yet still in its own Principle , not in our Beastial Part , but in the Light of our Life , wherein the Candle of the Lord is put as a Tincture . Wo to that Soul who rebelliously refuseth to be guided , savour'd and tinctured by it . To enter in at the straight Gate , it is required that we die to the Old perverted Man , and something more . 8. Enoch and Eliah , whil'st in the Body of the four Elements , were so far tinctured as to be truly in Heaven ; yet in regard Adam had so far divided himself , as to lose the Unity of the one pure Element : when they were again become United in the One Holy Element , they could not but disappear as to the Four Elements . Q. 19. What are the Dominions or Thrones , and Principalities of Angels , Evil and Good in the Invisible World ? How is the Spiritual World of Eternity to be understood in the Visible World ? Are they also severed by Place and Abode ? Or what is the inward Foundation ? A. 1. To make an orderly Answer hereunto must first be shewn ( as an inward Foundation ) the Spiritual World of Eternity with what clearness may be , and that it is in the Visible World : and thence the Inhabitants of the Spiritual World may be the more satisfactorily discovered . 2. To do which , beginning below in the Out-birth , Stone and Earth have the Commixture of the other Parts of the Creation to their Composition , though named from one prevailing Property , they have the occult sence of Sympathy and Antipathy ; as the Loadstone , Bloodstone &c. Stones have Water , Fire , Oyl , Sulphur , Mercury with the Salt , as the Artist sees . 3. And the Earth and Waters have the other two Elements in them , and ( tho' captiv'd by the Curse ) have the Vertue of whole Paradise founded by the second Principle exerted by the good Astral Powers , producing all Gems , Gold , Medicinal Earths , and in the Fruits all Tasts , Odours , Sanative Herbs , Nourishing and Cordial ; the inward Vertues of all which , are real Heaven and Paradise , labouring to deliver themselves ( under the Ashes and Curse ) from the oppressing hellish Properties . 4. In the same , who seeth not the Spiritual Evil World manifest in Dark Properties and Figures ? So that both the Spiritual Worlds are uncontroversibly in them . 5. In the Outward Heavens this Truth is convinced by benign and malevolent Aspects powerfully influencing to the conception and propagation of a Good or Evil Will , in every of the Creatures ( not Man excepted ) since his sad Fall. 6. But Man , whose Immortal Soul is of the first Principle of Might and Potence , his Spirit of the second Principle of Love and Meekness his Outward Man consisting of the Mortal Soul that exerciseth the Outward Sensual Wi●l , five Senses , &c. out of the Astral Heavens , and his fleshly part out of the Elements ( whereinto it is miserably fallen ) Man thus hath the most strict Alliance , most express Characters , and most Catholick Conformity to the total God , as he hath made himself creaturely in the Eternal Nature , and Eternal Spiritual Worlds of Darkness and Light , and in his Out-birth of both kinds : So that he penetrateth Hell and Heaven , into either of which he putteth the Nunger of his Will , in that he is at home . 7. If he resisteth the Holy Ghost , he is one with the Devil in his Hellish Wrath , who would be his own Law-giver , making War against God and all the Holy Angels , but by enkindling the Light of Christ , Self-will dies , a new one becomes natural , which warreth against the Evil Angels , subjecting it self to the Scepter of Christ the Captain of our Salvation , having communion with the whole Holy Spiritual World. 8. The Discording Will in the seven Properties make the Evil Spiritual World , but where they are in perfect Harmony ; ( viz. ) having One , and but One Universal Will , united as are the three first Principles through the Infinite Abyss makes the Holy Spiritual World. 9. Now as the Out birth , which is the Off-spring of the inward , hath Fountains and Streams ; and as the Natural Body hath Head and Members , the Body Politick Magistracy and governed , and in the Outward Heavens one Star differeth from another in glory : Even so is it in the Holy Spiritual World ; Michael is call'd the Arch-Angel , and that Michael and his Angels fought against the Dragon , &c. 10. Thus the Throne or Arch Angel is to his Kingdom or Legions as the Tree to the Branches , as was Adam to his Human Race , or as is the Liver to the Veins . 11. In that distinct sense the Apostle saith , Whether they be Thrones , or Dominions , or Principalities , or Powers , &c. some are Cherubims , viz. Images and Seraphims , ( viz. ) Flames . 12. All which the inspired Jacob Behmen rangeth under three Hiarchies each more peculiarly to one of the three distinct Principles , having the Propriety of three Worlds like Nests of Spheres . This from Stars to Stars was Lucifers , the other two without and beyond it containing such part of the Infinite Abyss as exeeds all Human number . In each of which ( as the Sun to the Stars ) is a Soveraign , and under each of the Angelical Kings numerous ( rather innumerable , almost infinite ) Hosts , and all those severally excelling , some according to one , some more especially according to another of the seven Properties . 13. In all which the Son of God and Sacred Trinity Reigns , neither near to , nor far from every the least imaginable point , filling and comprehending all , supporting all , and delighting to behold it self in all . 14. Nor can the Angelical Worlds be excluded out of place , or included in any thing but Principles , but ( as it is in the Spiritual World ) may be resembled to the Mind and Thoughts of Man , which is limited in the Evil Man to the Dark Principle , and in the Holy Man to the Heavenly Principle . 15. As the outward Sun is not bounded by any part of its own deep in which it is King , but only by the Darkness . Thus the Holy Angels are with us ( as God's excellent Engines ) to protect and guard us , knowing us as far as we are enriched with their Principle . 16. They have the Supream Creature Authority under the Son of God over Kingdoms , as is said , Michael your Prince , ( viz. of the Jews ) helped the Angel , who , coming to Daniel , had been hindred by the Kings of Persia 21 days . 17. How mighty their Strength , and transcendent their Nature , and perfect soever to behold the Most High , yet their sweet humble modest Love ( notwithstanding their sublime Purity ) is such , that they disdain not to serve and dandle such vile wretched Creatures as Man ; such is the flaming Love they abound with to Christ , that they vouchsafe to do for us what sinful abjects even scorn to do for their poor Brethren , by constant watching , care &c. As they did for the Child lost in a Wood ( for a time ) in Franconia , whom ( a Snow falling ) they fed and guided at last homeward . The Innocency , Chastity and Modesty of Children , is that , why Angels delight them ; and no marvel , seeing the Lord of Angels gave a little Child as a Pattern of Humility to his Apostles ; for Children ( some more eminently ) have Angelical Sparkles of Paradice in them , and before knowing Evil , have lively Figures of the Children of the Resurrection . 18. And seeing there never was , nor can be more than three Universal Principles , out of some or all of them must all things originate , immediately or mediately . 19. Whence 't is plain , that Angels and Man's Spirit are of one substance ; even as the Fire in the luminous Globes , is the same with that which being sunk down by the Separator , is confined in the Bowels of the Earth for generating of Metals , &c. 20. The Angels are so near of kin to us , that they appear in Human Form. And tho' they are not Almighty , but depend for Eternal Subsistence and Food from God's Infinite Store , yet are they far above all Human Might and Power . 21. 1. Because they are not at all detained from action by their own Bodies . 22. 2. Because they can have no Resistance from any Elementary Bodies simple or compound , in exercise of any of their proper Powers and Offices . The Terrestrial Globe hinders not their seeing a Pin's point ( were it ) in the Centre of it . 23. 3. Because they dwelling in Eternity , need not time ; whence it is that tho' they are but in one place at once , yet can instantly be in another , not so slowly as Light or Lightening ; for that needs some time to pass from East to West ; for altho ' perhaps it hath no detention from its own gravity , yet is subjected to some resistance by interposing Atoms , and space or distance . 24. Their Expedition is otherwise than our Thoughts ; for our Thoughts being reposed , require time to dissipate obstructions , immuring them , and collect Requisites , having first been informed by the Affections or Senses ; but these sublime Agents , being above all such inferior Laws , can instantly effect what time must measure it self out to us to think . 25. Thus was it , an Angel slew in one night 18 5000 of Sennacherib's Army , as before all the first-born of all the Land of Egypt , passing by all where the Blood was on the Lintel . 26. 4. Because of their Noble Transcendent Nature perfectly fixt in them . Their Saturnine Property is not their burthen , but their most strong Compaction , and so of the other Properties : Yet how perfectly soever they are honoured with the Majestick Names , they admit more ( as by adventitious occurrents , not unfitly call'd Improved and Acquired Experience ) of the works of Infinite Grace , Mercy and Bounty of God to Apostate , Penitent Converts ▪ at which they rejoyce . 27. Angels have the Senses of Seeing . Touching , Hearing , &c. yet without Organs ; whence they are affected with Delight and Dislike ; Earnest Desire , Joy , Grief , Pleasure and Pain . Their Understanding is vast and perfect , for they penetrate all Creatures of their Principle Simple or Compound , as far ( at least ) as their Principle is an Ingredient , which yet is bounded by the adverse Principle ; for the Holy Angels are as Children to the Sinful Tricks of the impure separate World , as are the Evil ones to them . The infinite God only comprehends all Things as one , and all Time and Eternity as present . But the Good Angels see not things above them in their own very Principle ; for they desire to look or pry into the Mystery of the Incarnation ; by which lost Mankind are found . Q. 20. Out of what is the Visible World Created , seeing the Scripture saith , God made all things by his Word ? how is the same to be understood ? A. 1. First , By way of Simile . A Wheat Corn is sowed , there is produced a Blade , Ear ▪ Husk or Chaff ; The Ear , Straw and Chaff as an Appurtenance to the Corn ; or an Accident is likened to the Visible World , the Grain of Corn to the fixed Harmony produced into Existence by the Power of the Seven Fountain Spirits . The Spirit of the Grain to the Quintessence , and the Quintessence is the one Element , having in it the Mystery and vertue of the Four Elements , and the Power of the Holy World , and God himself , is likened to the Husbandman . 2. Thus as the Son is the Infinite Majesty , Light and Speaking Word , Express Image of the Father ; and as the Holy Ghost is the Infinite Breath of Father and Son : So is the Holy Spiritual World the Image of the Father , Son and Holy Ghost in the Heavenly Powers , Vertues , Colours , and infinite Variety and Harmony of it . And as the Paradisical Principle is the Image of God's Holiness , and the dark Abyss the Image of God's Potence ; so is the Out-birth the Image of the two Spiritual Worlds , in the Good and Evil Properties whereof it is Composed . And the Varieties therein Image the Varieties of the Eternal Mansions , and these Creatures all those Eternal Creatures of all Kinds . 3. Another Simile may be the enkindling of a common Fire , the hunger whereof attracts the Circumambient Air for Nourishment ; yet the Fi●e remains an hungry fierceness still ; the Air ( by way of Supplement to the vacuity endeavoured by the Fire ) becomes it self enkindled into a Radiant Flame , the operation whereof is various ; first , at nearest distance are hot active Productions , also luminous active Productions . Secondly , At greater remove are other less fiery and luminous , yet excellent Productions of both Kinds , ( viz. ) with the Temperament of Fire and Light. 3. At the most remote Extream , bounding the stream of the Fires spherical activity , are produced sluggish , dark , cold , gl●●inous ( Passive rather than Active ) Bodies . 4. The first Production of the Fire shews us the two Spiritual Worlds of Fire and Light. The second the Angelical World , in which are the Souls ▪ and Spirits of Mankind . 5. The third the Out-birth consisting of the visible Heavens , and this poor sorry Ball of Earth and Waters . 6. Over this Out-birth of the third Principle , Man should have continued Ruler , and have subsisted in his Divine Principle ; but falling into it , became ( much a B●●it ) into the sluggish , cold , passive Principle as to his Body , and entred into the dark Principle with his Soul and Spirit . 7. Out of which , the infinite Grace of the Almighty Saviour , by dying Himself to the third Principle taught us so to do , redeemed the Body , and by bringing in the Righteousness of Perfect Obedience , teacheth us to die to the separate Self-Will and Lust , Unites us to the Universal Will , which is call'd most truly , a New Birth , or a being Born again . 8. Thus may be seen , that the self same Word , which out of the seven Properties created the vast Imperial Spiritual World , in the first and second Principles created also the Visible World , four Elements and Stars , and the ( in a great degree ) dead Earth and Waters , to be the Image of the Image of the Omnipotent Trinity , having something of all Powers in it . And affording a suitable Medium to Cloath the Good and Evil Angels , when needful , for the Execution of their several contrary Offices . Q. 21. Whereas God and his Word is only Good , whence proceeded the Evil in the Essence of this World ? for there are Poisonous Worms , Beasts , Herbs or Weeds and Trees , also Venom in the Earth , and other things ? A. 1. To such as are meer Strangers to the Writings of Jacob Behmen , the Answer here intended will seem obscure and brief ; but repetition of things spoken before , and the laying open of Foundations , may not be expected . 2. We know not God in His Infinite Abyss , ( that is ) in the Will to the Anguish ; but we may know Him as He manifesteth Himself in the seven Properties of the Eternal Nature ; wherein are four Anguishes . 3. 1. Binding ; to which are referr'd all Astringent Bodies , as resisting to be moderated by penetrating Compounds . Thus the Barks of some Trees , some Fruits and some Waters , by their Excess of Compacting or Ligation are so obstinately Crude as to Petrifie some Bodies , and impose intolerable Laws on others , as the Barks of Oaks , the Asian Gauls &c. are Poison to Vegetation . 4. 2. Constringency or Violence of Attraction ; to which Head must be referr'd in Minerals , some Vegetables &c. Mercurial Poisons . 5. 3. Anguish , Properly so call'd ; whereto is referr'd all akeing , cold , tormenting Venom , as of Toads and in many Vegetables , being a cold Fire . 6. 4. Fire ; to which is referr'd all the fierce , raging Poisons in the Basilisk , Scorpions , Spiders &c. and in many Martial Vegetables , and Corrosive Minerals . 7. Now all these Properties in the Creation not proceeding to the enkindling of the Light and in the Light the Love , and which would produce the Harmony of sound , must be comprised in the Evil Principle , shut up and sealed therein . 8. As we see all those Sensitive Animals are either Mutes , or that they have only a murmuring , harsh , discordant , hissing , croaking , or other hideous Voice . 9. Thus is it , That though the infinitely Glorious Creator be Perfection of Superlative Goodness , from Eternity in Eternity : yet these separate pieces of the Creation , including and shutting up themselves in the Wrath of the first Principle , must needs be Unclean , Inimicitious , Evil , Venomous and Poisonous ; remaining as a Caput Mortuum to the rest of the Creation . Q. 22. Why must there be Strife or Contrariety in Nature ? A. 1. The Answer of the last foregoing Question opens this also ; for the Contrariety in Nature causeth Strife , and the Strife Production of the same contended for . And this is as Natural as for a Tree to have a Root , or a Torch to have Matter whereon the fire may live to elevate the blaze . 2. And if by striving it can reach no higher than the first four Forms , there it produceth bitter , stinking , harsh , sour , inimicitious Properties in Transitories ; and in Eternals Tormenting Woe , Anguish , sharpened Rage , Despair , &c. But if their Strife attain the Liberty ; if their Contrariety proceed to the Unity , and enkindle the meek , pleasant Light ▪ wherewith it is nourished , fed and satisfied , by which also is generated sweet delight , and dear , chast Love , the Strife there is highly profitable . And then the greater the Strife , the more noble and exalted is the Rapture of Sublime Joy. 3. For , without contrariety ( that is ) contrary Properties , is no strife , and without strife is no production , and without production all would be a stilness , inactivity and unknown to it self . 4. Thus the Properties , which ( when separate ) are Authors of a Hellish Kingdom , are also ( when they operate harmoniously ) the exalters of the Divine Blessed Kingdom of Love : Whereby is apparent that the worst is in its due place as good , and as liberally contributeth to the perfect harmony and happiness as the best , both in the Out birth or World , and in the Spiritual World , whereof this is a shadow and representation . Q 23. What is the ground of the four Elements ? How is the Division effected , that out of one four are come to be ? A. 1. An Element is no Compound but one Simple Body , of the greatest extent of any in the Outward World. They are four , Fire Air Water , Earth . 2. The Fire preys upon the Water and Air : The Air is breathed out of the Water by the incitement of the Fire . The Water is the contraction of Air by the vicinity of the astringent cold Earth , but the Earth is one Body of no great intimacy with either of the other , only a Sediment resulting from the separating power of the other three Elements . 3. Nor yet may it be wondred that the four were once one , and proceeded from one ; seeing they are still one , differing only in the degrees of Rarity and Density ; for as the Earth drives up the Water , so doth the Water raise up the Air , and the Fire being violently active , surmounts all . 4. Come we now to consider how the one was separated into four ; to make which plain , it was necessary when the Omnipotent God willed to make himself creaturely , that the seven Properties should every one of them form their respective Powers into so many various Existencies ; And then there came out of the one pure Element ( which is the Mystery of all things ) an Heavenly Earth of Paradis●cal Salt , or Divine Spiritual Salin Spirit or Property , or Pure Holy Salitter . An Humble Meek Spirit , which was the Living Water . A pure exalted Breath , bringing the unconceiveable Joy , Life , and serene Tranquillity into the Divine Spiritual World. 5. And lastly ; An holy , cheering , active Fire , according to the Property of the second Principle , without Rage , Fierceness , Curse or Wrath at all , but generating the Light and Flame of Love. 6. But when Lucifer and his Legions ( not keeping the sweet Order in which the Creator had enthron'd him , and gloriously in●tated them ) would be Gods to themselves , found resistance and a soveraign check at the Bounds of the Principle , the total God had allotted them , they grew displeased , and gradually their Holy Love fire disappeared , instead of which came a Raging Dark Fire , whose fierceness dried up their Humble , Sweet , Meek Water , and their Smoke became a Blackness , suffocating the Serene Air. And their Royal Angelical Christalline Bodies became gross , contracted , crude , rough , deformed , harsh , bitter , hot , cold poisonous , ●tinking , prophane , inimicitious , filthy , wrathful , dark , blasphemous Existencies . 7. And thus were the four Elements polluted , and wretchedly confounded into a dark disorderly commixture , which the Antients call'd a Chaos . The farther process from This Evil State of things , will fall under the Answers of the 33 , 34 , 35 , 36 and 37th Questions , by whomsoever they shall ( by Divine Assistance ) be resolved . Q. 24. Wherefore , and to what use and benefit are the Stars created ? Ans. 1. This of the Stars includes the Sun and Moon ; for they also are two of the Royal Stars . To the better discoursing , which it may be orderly , 1. To say what they are . 2. What they figure and represent . 3. What they are Instruments to do . 2. They are in the Out-birth vigorous Engines of Omnipotence , that by occult and Spiritual Powers can insensibly influence and act irresistible applications for the concreting or generating , improving & dissolving of all the various Bodies within the Sphere of their Activity or Principle , being of the Outward World or Third Principle . 3. Thus by similitude the Angels are call'd Stars : As doth the Lord of Angels humble himself to be call'd a Star several times in the Sacred Records . 4. What they represent and figure ? The four Forms or Anguishes of binding attracting Anguish and Fire , represent the first whole Principle , and do form Saturn , Jupiter , Mercury and Mars . The two Forms of Majestick Light and dear Love , figure the whole second Principle , and do form Sol and Venus . And the seventh Form of habitation , a seeming change or inconstancy , a seeming alteration of increase , and diminution of Essence , being the Scale and Method of the third Principle formeth the Moon with her Changes and Eclipses . 5. The seven Royal Stars are like vowels or spirits of Letters , and the innumerable others are like consonants forming infinite variety of syllables and words ; for as words are the opening of the secret lockt up Mind , so are the Stars the opening of the Dark Mystery or Chaos shut up in the Anguish Chambers . And as the various Properties of the several Principles are couched in , and expressed by the vowels and spirits of the Letters peculiar to them ; so the seven Royal Stars are suited in , and qualified by the three Principles , and the seven Properties of the Eternal Nature . 6. Thus the Stars figure God in his Almightiness , Infinity and Eternity , according to the first Principle . In His Majestick Triumphant Kingdom of Light , according to the second , and in His Gracious Kingdom of Love , according to the third Principle . And are in the very third Principle the express word of what the Devils are in the Dark Abyss , and of what the Holy Angels are in the Heavenly World. In all which they are an Image of the Image of God so expresly , that the Throne or Angelical Kings ( according to each of the seven Fountain Spirits ) are imaged by the seven Kingly Stars . The Hosts and Legions of the seven Angelical Kings , by the rest of the innumerable Constellations and lesser Glories . 7. What they do instrumentally ? Moses saith , they were for signs , seasons , days , months and years . Deborah makes them Warriors ; The Stars in their courses fought against Si●era . The wise men found one of them a Harbinger to tell them of Christ's Incarnation . 8. The wise Antients penetrated so far into their Properties , Virtues and Orderly Applications in Human and all Terrene Bodies , Affairs , Governments , that by true Natural Magick they could demonstrate their occult Energies by sensible Influences . And the Egyptian Magi imitating Moses , may not be concluded meerly Impostors , tho' their Acquired Operations ( how really natural soever ) must humble themselves before the stupendious Fiat of the God of Nature . The Babylionian Magi ( whereof Daniel and his Companions were ) could interpret and disclose Secrets . And the wise men find the King of the Jews by clear Inductions and Conclusions of Natural Operations ; as are found Real Causes by Natural Consequents . 9. But some Modern Pretenders to Wisdom , little more than gaze on the Stars , and take up with names and numbers ; and where they see more , will entitle Satan to the honour of God's great excellent Works amongst his Creatures . 10. Having thus made way , be it known , Man hath an Astral Spirit call'd by Some an Evester , by others otherwise , which laies hold on him at the enkindling of his Life , when his Embrio in the Conception is ennobled by a Living Soul ; and that Astral Spirit sublimeth or debaseth his Intellect , decorateth or incurvateth his Mind towards Good or Evil. This ( as the Separators Instrument ) doth model and distinguish into Sexes , dispenseth such Peculiar Properties as their successive ascending Regiments , by prevalence or precedency , shall impress then and at the Birth , the Internal Faculties more or less capacious , &c. The whole composure of Body , the Eye , Feature , Stature , Lineaments , Voice , Seal of the Palm , Tincture of the Parts , ca●t of the Hair , &c. 11. The Stars are such Arbitrary Lords , since Adam's heavy Fall subjected him thereunto , that they can well proportion the Elementary Body of one , a Mind well composed , Atchievements successful , his course renowned . Another they load with an incumbring Body of Ill Symmetry , perverse Humours , and unprosperous , and finish him with a Tragical Exit . 12. The Astral Vertue is woven into all the variety of Minerals ; distributing weight to one , making Lead from Saturn , so Mars harshness makes Iron , Venus Copper ; those with the work of the power of Sol produceth Gold , and so of the rest . 13. Their Vertue is also as apparent in the other parts of the Creation , as in Vegetables from the Cedar to the Hyssop or pile of Grass . In Insects , that there is infused both utmost diligence and providence , which is observed in the Ant. What is the Spur of the delicate curious Bee , the crafty industrious Spider , the profitable Contexture of the Silk-worm with its Transmigration ; all proceeding from the strife of the Properties ? 14. In Sensitives and Animals are there Inscriptions , some fitted by the first four Forms , or some of the four for prey and hostility , others by conjunction of more benevolent Aspects are mild , some very docible . So in the general Body of Nature ( by some call'd the Soul of the World ) are Sympathies and Antipathies , &c. In all which no cause is left to doubt , but their Vertue is expresly eminent in the several Elementary Worlds . Who sees not that all things bear their Impressions ? Some according to the Darkness , and others the Light , and some after the mixt Powers , from their peeping up into Propriety till their being resumed by their several Ethers and first Principles . 15. As the Stars are over , under and incircle us ; so their Energies and Powers are in us and on us ; we are strong in their strength ; they are not ours more properly than that they are us , even a very great part of us . They are the Pilot of the Elementary part , and the Chariot of our Eternal Soul. And ( to our shame and sorrow it must be acknowledged ) they are ( in very many ) Lords paramount , even over the High-born , Noble , Eternal Soul ; very many give up their Will to their Conduct ; for , never laying hold of the Grace provided for them in the true Jubilee , are voluntary Ear-boar'd Slaves . 16. But all those whose Immortal Souls ( derived them from Human Generation ) are Enlightned by Jesus Christ , he stirs up and makes to grow the seed hidden in them ; shewing them how to dye to the Old Man , the Will of the four Forms or Properties ▪ and are New Born by the blowing up of the Light , Meek , Holy Powers , all such are established in Divine willing , working , and persevering . And in all such Persons the starry Spirits are serviceable Agents , kept under due Order and Discipline ; and being kept so , are of excellent Profit and Advantage to the helping on the Soul like a Ship to her Haven . 17. The Starry Spirit is in this Man like the Waters which sometimes have cross Currents ; the Elementary Body is the Ship , the Soul the Merchandize , the Word or Lord Jesus the Helms-man , the Spirit of Grace the Gale : Now though the Starry Properties are often cross Tides , oppposite Streams to the hindrance of the Voyage , so violent as carry with them all untackl'd Ships , who like dead Fishes are precipitated with the Stream ; yet the regenerated will , finds such a steady Pilot for his Guide , and such vigorous Gales from above , that the Ship ( against its own Nature ) wasteth the Merchandize through , over and against the thwarting Streams to its longed for Haven . By all which , we see to what Profit the Stars were Created , the thing proposed . Q. 25. What is the Ground of the Temporal Nature ▪ Light , and of the Darkness ; from whence doth the same arise ? or out of what did they Exist ? A. 1. The Temporal Light and Darkness are the manifest Figures of the Eternal second and first Principles . As the desire of Rest moves Men to Motion : So the longing after the Light agitates the Eternal Matrix of the first Principle to a constant employing the four Properties of it , that they may enter into the Light , whereby they become known ; which else would be an Eternal stilness . 2. Thus a violent suffocating , rubbing or breaking , causeth an extending in some Bodies , an impressing in others , a discontinuance of Parts in others , and extracts Heat , Fire , and the vertue of Light out of cold , moist and compacted Bodies ; to this is referred the vertue of the Usnea on the Skulls of strangled Persons . 3. For the Contracting Property interrupted by the Attracting , depresseth to Anguish , and those three sharpen themselves into a fourth ( viz. Fire ; ) yet not one , nor all of these are known to themselves , but remain Captive in gross Darkness , till the Light be enkindled in them . As a Man having all the Properties , Proportions and Forms of other Men , is still unknown to himself , if he hath no Understanding ; for wanting the Light and Knowledge , he is below the Wit , Craft , Memory and Docility of many Beasts , Birds , &c. 4. And yet is worse if at rest in that dark State. Whereas the noble Faculties irradiated by the Light makes Man ( though naked ) rule over the Bruits , whom Nature hath arm'd with defensive Hides , Scales , Hoofs ; also , offensive Horns , Teeth , Tallons , &c. 5. Now whence the Temporal Light ariseth is evident to come from the Eternal Light ; as the Temporal dark Matrix deriveth from the Eternal dark Matrix . Yet though in the Temporal Matrix , Mystery or Chaos was potentially all Properties , but without Ability of stirring up it self into a flaming Lustre , till the Divine Power or fiat call'd up the Light , as Jesus did Lazarus ; for till then , it was lock'd up as fire in a Flint , green Sticks , or wet Hay , not touching each other . 6. Nor could the ●ight till severed from the Darkness , officiate to attenuate and form the crude Matter to be fruitful ; but was as Fire under Ashes , inoperative , unactive . Wherefore the Light was severed , that it might ( as force United is ) be most Powerful . Yet when it was severed and collected by enkindling the place of the Sun , and Orbs of the Stars , it was no otherwise withdrawn , than as a Conquering Prince , having added some Province to his Empire , on his retiring leaves such part of his Army as may cause continually due Execution of his Pleasure . 7. So the Sun and Stars have no other entire Separation than consisteth with the leaving a competent Portion of their Vertue every where to effect by Conjunction all needful Operations . It is left in every of the Elements as we see also the Elements have among themselves a mutual Commixture of each others Property , and all ( as hath been said ) of them , some Proportion of the Vertue of the Light : the Hellish Part and Principle only excepted . Q. 26. What is the Heaven created out of the midst of the Water ? And what is the Separation of the Water above the Firmament from the Water underneath the Firmament ? A. To answer this , it is necessary to distinguish what is meant by the Above , the Midst , and Underneath ; for a Firmament is fixt in the midst between the Waters Above , and those Underneath . If Above , were meant above the Middle Region , or Stars ; then Beneath , may be on , or in the Earth , and the Midst must be a space or local distance . 1. But , First , God is every where , Heaven is also in the World , though this World be not in Heaven ; the Above and Beneath therefore must be otherwise understood than locally . 2. Where an Hour-glass is measuring of Time , Eternity is also in every Minute of it ; yet is so Above , as Incomprehensible to Time. 3. The New Man is Above ; yet so , with and in the Old , as to Rule and Act it , and so divided from the Old , as to be Incomprehensible to it . 4. We find a Water call'd , Living Water , which who Drinks , it shall be in him a Well of Water springing up to Eternal Life . This is also the Water of Regeneration , Except ye be born of Water , &c. These Waters ( none doubts ) are those Above , yet must be Drunk where the Divine Life is , being the true Eternal Life , and of such as shall be cleansed . 5. There is a Divine Love , and there is an outward Love or Lust ; They are one from Above , the other Beneath , yet not sever'd by place , but by a fixt Firmamament , Gulph or Principle . And if they were as like each other as true and false Light , or as Tin and Silver ; yet coming of different Properties are uncompoundable as Silver and Tin incorporate , and Sowder not . 6. Thus the Waters which are Above the Firmament are Holy , Pure , Heavenly ; those Underneath are our Mortal Waters wherein is the Wrath , yet wherein also may the Holy Waters ( which are Above ) penetrate ; as Heaven doth this World ; for the outward Water cannot Subsist and Unite with it , or Comprehend it ; as neither can this World be in , Unite with or Comprehend the Holy Heaven . Therefore how near soever the inward or outward Waters are one to the other , they are immoveably sundered , till the Judgment of God burn off the Curse at the time of the Separation . 8. And the Holy Heaven may as well be said to be Created , and Creating out of those Living Waters , as the outward Heaven to have been Created out of these Waters , on whose Face dwelt the Darkness , when first the Spirit of God began to move thereon . Q. 27. What is the Ground of the Male and Female Kind in the Essence of this World ? Whence is the Conjunction and Desire arisen ? Could not the same be effected in one only Ground without dividing ? A. The Question having three Branches requires a distinct Answer to each part ; 1. To the first it must be said , The Male and Female Essence of this World have their Root in the very Properties whereof the World it self consisteth . And tho' the same Tinctures be an Image of the two Spiritual Worlds , and of the Principles , yet the dividing of the Tinctures are not in the Divine World ; for though they are there , yet are United and so are not two , but one Potent glorious Power . 2. Will any say , Why differs the Copy from the Original ? It 's answer'd , The four Elements though divided , are a Figure of the inward World ; yet the inward World consisteth in one undivided Element , whence the four proceeded . 3. Now this is a manifest dividing of the Tincture of the Fire from that of the Light , which the Elementary Creatures bear in two distinct Bodies , divided each from other ; for as the four several Properties of the first Principle longed to be Creaturely , and attained their Images in the several Transitory Creatures ; so the two Tinctures longed and obtained their Images in the two distinct Sexes of the Transitory Creatures . 4. To the second Part , whence the Conjunction and Desire is arisen ? which is for that they come from one only Root , and are there really one only Tincture ; therefore being divided , do they so exceedingly desire one the other , as is seen among the many Kinds of Birds and Beasts : Also in the Properties of the Minerals ; for we may see how Mars naturally incorporated and digested with , and made tough by Venus , and then brought into an Hunger , and fed by Sol ; transmuteth into the desired Metal , or Solar Body . This Desire Nature sheweth in Mulberry-Trees , and that of the Vine and Elm , &c. And not only in Minerals , Vegetatives and Animals . 5. But in the Sympathies of the outward Universe is this apparent ; as in every Element and part of Element ; who all retire to their several Centres as soon as they get dismist from their Obligations to other different Elements . Also in the Union of Will between the Loadstone and Needle ; more especially in Man , the bare Instances whereof would be a Volume ; one whereof may be : 6. We see how exceedingly every Man is affected with the Good or Ill Opinion others have of him , drawing a kind of Life or Death from their Affections or Ill Humours ; shewing the Souls of all Men to have but one only Root , Body or Fountain , and the Severals to be but Drils or Twigs . 7. To the third Part , Whether it could not have been otherwise , & c. ? 'T is answer'd , The Male and Female Tinctures are originally one glorious Power-World , in which all Properties are United ; but when that one Element or Divine Eternal Nature was moved to give out the Astral Heavens and four Elements in their divided Properties : Those Beasts , Birds and Fishes which were distinguished into Male and Female Sexes ▪ and did propagate themselves by Commixture , were the most apt Expressions of the Astral Spirit and Powers , and plainest Characters of the inward distinct Wills ; For granting that World ( whereof this is an Image ) the longing Desire it had to be Imaged , it could not possibly be otherwise . For though the Female and Male Properties are shewn obscurely in the Spawn and Melt of Fishes ; but not so conspicuous as in those greater Kinds of Fishes which bring forth young , large full-formed Fishes : Also not so plainly in Insects , as in more mature Sensitives , nor in Immoveables , as in Insects ; yet perceptible it is in every of them . 8. But all this relates to Temporary Creatures , Extracts of the Stars and Elements , having no Original Right , but Usurping Dominion over Man's pure , holy Humane Body ; for that being out of the Quintessence was capable of Eternity ; therefore not out of the Stars which shall fall into their Ether : nor out of the four Elements , which shall dissolve and be Melted by their Central Fire 9. The dividing of the Tincture into two distinct Sexes in Man was no otherwise needful , but as a Chirurgeon impresseth an Incision to save a maimed Limb from a Gangrene . To man thus it became also of absolute necessity , because he was fallen headlong from his Magistracy over both the Astral and Elementary Powers to be a poor Captive under their Domination . Q. 28. What are the Principles of the Spirit of this World , of the Superior or Inferior Being ? A. 1. A Principle is a New Birth , or New Life . The Eternal Deity is the only One Principle wherein is Eternal Life , the Creation of Angels and Men are its manifestation ▪ yet is there another Principle ( rightly call'd the first ) which is also Eternal , but not of Life Eternal , but of Death ; where-ever the Divine Principle is not manifest . 2. Into which , when Lucifer and his Legions had thrown themselves , Man was created to supply that place . And lest when he should fall , he might become a Devil also , the third Principle was created to help him , And were it not out of the Question , and that perhaps it may fall under another Question to be answered by a more enlighten ▪ d hand , it should be here shewn how the Man's concern in This Created World was , what adequated and priviledged him ( tho' fallen ) to a possibility of being recovered , which here ( not without some reluctancy ) I must be content to omit in this place . 3. Now ( restraining my self to the limits of the Question ) with all brevity , 't is answered , That the most or innermost Principle of This Worlds Spirit is the Powers of the Stars in all the Creation . The Light of the Sun and the Astral World is out of the second Principle . And were not some Wrath in the Sun shewn by the intolerable Heat , it might unite with the Light of the Eternal Spiritual World ; but as it is , the Tincture in it is the most noble of all Visibles , as a God in Nature , not only wholly useless to Evil Angels , but a check to many of their works ; for they ( like Adulterers ) love the Twy-light . 4. The next Birth or Principle downward in the Spirit of this World inferior to the Astral , is the Elementary ; which is not so remote from the wrathful or first Principle as is the former , but are another or second Birth , the Stars being reckoned the first . Whence it is that Man 's Elementary part ( since the Fall ) is transitory , gross and sluggish ; like as the Bodies of Beasts , for the Spirit of this World doth in this Birth boil up the half dead Salitter , gross Sulphur , and infected Mercury : So that the Body were a lump , did not the Sun's lustre or glance give him Eyes , and it , with the other powers of the Stars in the Properties of the first Principle , enkindle the other Senses ▪ making it thereby a poor Cottage , but badly furnished to serve the Noble Eternal Soul , and sweet penetrating intelligent Spirit . 5. But the Sun , &c. is a Principle deeper , shewn ( among other ways ) by their secret irresistible Agitations , and vigorous Influences on all adapted Subjects , as also by their unaltered steadiness . 6. The last and lowest Principle in the Spirit of this World is , the wrathful , mortal , transient , mutable Birth . This is one sad consequence of Man's departure from , and prophaning of the Holy Powers , and of the Evil Angels introducing the dark fierceness of the Properties of the first Principle , into the Mystery or Chaos , out of which the Fiat by the Separator produced This whole Outward World. For the Evil had planted it self in the deep of this Out-birth probably bounded by the Primum Mobile ; and was call'd by Moses a darkness on the face of the deep . 7. And this fierceness is part of the heavy Load , thorny Cross , severe School , and rigorous trying Fire of the Regenerate Sons of God. The same is also part of the Over-load , Plague and Torment of the Rebellious , who in their Anguish curse and look upward . And the same is also the vanity and misery the Creatures groan and travel in pain under , who shall be delivered from it . But the Spirit of This cannot look into the Divine World ; and if it endeavours to snatch the Virgin Image , it is but as a Thief . Q. 29. What is the Sperm or Seed of the Generation of all things ? A. 1. By Sperm is meant a Seed , Root or Ens yielding matter or substance out of which Form is produced . And by all things meant in the Question is understood all the Out-world , consisting of Stars , Elements and their Concretes . To which ( thus understood ) it is answered . 2. That there is an Immediate Cause of all things , that may be call'd a Root , Seed or Sperm ; for , to believe the Visible World to be its own Cause , were Heathenism . 3. The Answer is brancht , 1. Negatively , That this Immediate Cause or Sperm cannot be one of the Principles ; for in one Principle all Varieties and Properties are not found , but in This World is a commixture of all Varieties and Properties : Not an Herb or Flower purely a simple , but a composition made up of many Properties . 4. Nor can This Sperm be all the three Principles themselves ; for so is nothing below Infinity ; no not the Divine World , but the Omnipotent is the alone Possessor of all the three Principles , in him only they all subsist . 5. Nor , infinitely less can it be God , a thought of which were derogatory to the Purity and unapproachable Light and Holiness of His Nature and Essence . 6. If therefore the Sperm be not one Principle , having but part of the Properties , nor all three united ; because they are inseparably in the One God , and that all Properties owe their Fountains to them . This Sperm can but only be a product from the same Principle , according to , and after all the Properties . It is therefore not a beginner of Existence , but a begun Existence ; not a beginner of Life , but a begun Life . 7. Now for an Affirmative Answer , The Sperm of all Visible things is a Spiritual , and ( to our outward Eyes ) Invisible Ens , consisting of , and containing all the Powers , Properties , Vertues , Varieties , and every distinct Genus and Species potentially , which the Visible World hath in its multiform , express , divided parcels . 8. It must be confessed to be the great Mystery ; great , because in its womb lie all things : A Mystery , because all is wrapt up in it , and spring from it . 9. It is also the Eternal Nature ; Nature being generated by the Principle , and furnished with the Native Birth of all the Properties : Eternal , as it is the Root of the Temporary Creation , and its Centre , Retreat and Aether . 10. It may also be call'd a Quintessence ; as it contains in Union all the four Elements and Astral Birth . It is the Image and Imager , the impresser and bringer into Forms of the whole three Principles , and seven Fountain Spirits , the Mirrour of all Forms and Powers . Is it objected , God's Creating all things by His Word , is a giving Being where none was , exclusive of all Intermediate Causes , and the Out-birth was a substance from a Nullity or Vacuum ? 11. It is answered ; It is no derogation of Omnipotence , having out of himself spoken an excellent Image of himself , a Power-world or other Creature , that the same generateth more even to Infinity . The Trees , Fowl , Fish , Man as well as Elements , had all seed in themselves . Thus a Carpenter makes Tools , and with them makes more . 12. The Apostle saith , That by Faith we understand that the Worlds were framed by the Word of God , so that the things that are seen were not made of things that do appear ; he saith not , they were made of no pre-existent matter , but not of things that do appear . 13. And Moses recording the Generation of Heaven and Earth , saith , And the Earth was without Form , and void , and darkness was on the face of the deep . And again , The Spirit of God moved on the face of the Waters . Loe ●ere is something call'd Earth , something call'd Water , and some space call'd deep , before so much as Light was call'd for . But how the Earth , Water and Space prove this great Mystery , Eternal Nature or Quintessence , to have priority of Existence , and what that Matter and Space import , will fall under the Questions yet behind more properly than here ; whomsoever God shall enlighten to make Answers to them . Q. 30. What is the distinction or difference of the Sperm or Seed betwixt Metals , Stones and Vegetables , viz. Herbs , Trees , and Earthy things , or Mineral Earths ? A. 1. David saith , With the pure thou wilt shew thy self pure , and with the froward thou wilt shew thy self froward . The Light and Heat of the Sun exciteth the Mercury and Sulphur to germinate in the Saline Property , and so prosper all Vegetations in quite contrary Qualities with equal vigour . 2. For as we may not multiply Principles nor Properties ; so neither may we Sperms ; all of which may be distinguished , rather than divided . 3. Their known number and distributions are fully sufficient to methodize innumerable Concretes , not admitting the least disorder or confusion , but yet abounding with infinite variety , and every individual duly ranged into an exact order and subjection , as of all the seven , so especially of some one who hath peculiar Superiority . 4. Hence is it that the Roots , Herbs , Fruits and Seeds sort themselves after the seven Properties , and in them the Sperm is various ; either as the Spirit of the World , or Astral Spirit impresseth the Infusing Matter or Sperm in some according to the Evil Dark Impression , and such have much malignity , some especially 〈◊〉 mortally vitiated . 5. Others in which the Astral Spirit impresseth on the infused Sperm a vertue according to the Light Divine Kingdom subliming those Vegetatives to be cordial , sanative and restorative . All as the Spirit of the World dispenseth the general universal Sperm according to the Dark Light , or Mixt Impressions . 6. No otherwise are the Metals ; their kinds are seven , Lead , Quick-silver , Tin , Iron , Copper , Gold , Silver . The Tincture of Sol and Venus is yellow and rosie , or redish , and of the other five either earthy , darkish , pale or white . Thus is the order in precious Stones , of them are also seven distributions , besides those of Coral and Amber , which are Vegetatives and Christal , a figure of the pure Water , and besides those in Animals , Shell-fish , &c. 7. And of the seven Orders of precious Stones , two are of a bright burning Lustre , as the two sorts of Metals , one and the other of a yellow glory answering to Gold and Copper in Metals ; They are , 1. Black as the Morion . 2. Red or Purple , as the Ruby and Granat , for the Onyx is more pale . 3. Green ▪ as the Emerald . 4. Changeable , as the Jasper and Chrisophras . 5. Sky-colour , as the Saphire and Amethist . 6. Yellow , as the Jacinth . 7. Bright and burning , as the Carbuncle , Chrisolite and Calcedon . 8. The Properties handed by the Astral Influences are so various , that Herbs are much exalted , others much debased by Evil Constellations : But Metals are ●ess casual , their Sperm being better fixt or coagulated , precious Stones léast of all ( if at all ) being in good measure free from the Curse . 9. Thus Vegetables are produced by their Sperm , in their Properties , thro' the Elements ▪ according to the several Principles sorted by the distinguishing Stars . Metals are Vegetables transplanted , passing a second fermentation and sublimation from the Internal as well as the External Fire , whose Spirits have a new fixation . 10. Precious Stones are Metals transplanted passing a third coagulation ; they attain the Love Principle in the Light , as far as Visibles are capable , and are the Triumphs of the Starry Powers in their exalted Perfection ; yet is of the same Original Sperm with the more inferior part of the Creation . Q. 31. How is the Copulation and Conjunction of Female and Male Nature effected , whence their Seed and Growth ariseth ? A. The six first Verses of the Answer of the 27th Question , gives great Light to the first part of this ; for there is shewn the Cause why the desire of Male and Female is to each other : And that not in Animals only , but in Vegetatives and Minerals ; leaving only that here be signified how that is effected , whence their seed and growth ariseth , which may be understood by what follows . 1. The Male-power consisteth in the Properties of harsh Astringency , bitter Attraction and Fire . The Female Power is of the Properties of the ●our part of the Harshness , the anxious part of the Bitterness and the Light Spirit . Both make up one Indissoluble Band and Immortal Worm , having one and the same only Root ; therefore must incline to each other . 2. As part of a growing Tree clave off from the rest , yet fast in the same Root bent off , inclines of its own Nature up again towards the Trunk whence it was rent , and in the Root whereof it is a sharer and lives , whereunto being reunited , concurs to bear fruit . 3. Also , as the Fiery Property longs after That of the Liquid , whereby Vegetation issueth ; so longs the Male for the Female Property : And being united , have One only Will in their various Properties , contributing each the Powers by Natural Instinct which they earnestly thirst after , to obtain such increase as suits their Magick seeking . To which united desire the Astral and Elementary Spirits assist , and in a sort intrude themselves , wrestling for predominancy . 4. In which strife the prevailing power denominates the Sex , and the most genuine Ascendant Planets impress the Properties as Supream Agents of the Principles . The Elements also entitle themselves to be Nurses and immediate Parents . Thus thrives the Seed , and in this order , under these Laws , and by these necessary consequences from real Causes , is growth of all the Species in every genus where is Male and Female . 5. And by consent of all Powers giving into one all their Wills , the food is so concocted and digested , that ( the tartarous part being separated ) it becomes an assimilating Vapour , and That spirated Vapour is enriched with all the Properties , in which are generated ( according to the four Elements ) the four Complexions , as Blood , Melancholy , Flegm and Choler ; and of their and the other Properties , Nerves , Membranes , Gristles , Bones , also Veins , Flesh , Fat , Urine , Spittle . And from the fierce Earthy Vapour , the Gravel and Stone . In this sense also may it be said , What is your Life , it is but a Vapour ▪ And from a second force are all the Pores bored , so numerous in the Skin , thro' which the Hairs excresce and are vapoured . Q. 32. What is the Tincture in the Spermatick kind or species whence the Growth and Lustre ariseth ? A. What the Sperm is not , and what it is , the Answer of the 29th Question telleth us . This Answer only addeth what the Tincture in the Spermatick Nature is , producing Growth and Lustre . 1. The Tincture is a Potent Will , the pleasant House and Propriety of the Soul , very pure and subtle of its own Nature , yet flexible and mutable ; for it is Divine in the Holy Principle ▪ dark in the fierce Principle , and deceitful in the Out-birth . As the Air suits it self to every Creature , also to all sorts of Pipes , yet very differently . Thus the Tincture is insinuated into all Intellectual , Rational , Animal , Vegetative , Mineral and Infernal Existencies , yet hath no Life of its own . 2. The same is thus understood ; The Elementary Essences compose a Body , the Astral Spirit adds Life to the Body , the Tincture brings Light to the Living Body , such Light as the Senses move by . 3. Thus far are the meer Animals associates with Man. Then to Man is not only all That , but their Tincture exceedingly higher , to which was also a Soul out of the first Principle , and the Virgin of Divine Wisdom having Life in it self , and giving Divine Understanding , in which respect Man is an associate with the Angels . 4. The Tincture is the sweet Odour , Beauty , and cheering Verture ; Tast and Vigour found in Vegetatives . The Vertue and Lustre in Minerals , as far as the Properties assist , or at least impede not , and transmuteth and sublimeth them : It is also the sparkling glory and transparency in precious Stones , with the eminent various Excellencies . 5. Yet , to shew it not to be holy in it self , and to have Divine Understanding , as is and hath the Virgin , it is Evil in the Evil ; for the Evil Angels have a Tincture , tho' a defiled one ; even as the Air of it self Pure , may be made Pestilential and nauseous . 6. And seeing the Tincture is so eminently Noble , Excellent and Eternal ; therefore the prophanation and perverting it , render Angels and Men obnoxious to the Eternal Vengeance of the Offended Majesty of the Almighty God. Q. 33. Out of what are all the Creatures of the Mortal Life sprung forth and created ? A. 1. The Creatures of the Mortal Life are sprung out of the four Elements animated by the Astral Powers and Properties , all which proceeded from the one Element , and seven Fountain Spirits , concerning which the Answers of the 23 , 24 , and 25 Questions particularly discoursed . 2. The Mortal transitory Creatures have their Root in the Dark Out-birth , yet some more out of one Element and Property , and some especially out of other Elements and Properties , of which much might be said , as also of the permanence of their Ideas or Figures , but that the Answers of the other subsequent Questions will meet with those things if God shall vouchsafe Light to any to answer them . 3. Briefly now , the transitory Creatures bear the Figures ( and but the Figures ) or shadows of every Principle , every Property , and every Element , and consequently of all Worlds . That the Lord God Almighty may be adored , admired and known in proportion , and according to the capacity of us His Creatures , by some more intimately , by others with a more remote , less perfect , and less distinct Knowledge , as the Image they are entrusted to contemplate , is more or less express improved , and kept bright and serene by our viewing Divinity in them . 4. They also bear all Figures , that the Lord may behold Himself in those His Wonders Imaged in , by and through all things ; for all things are in Him , from Him and for Him , for whom waits all Honour , Love , Subjection and Obedience for ever . Q. 34. What was the Archeu● or Separator of their Kind or Species and Property which formed them , and still to this day formeth them ? A. The Answer of the last Question derives their Original from the four Elements , and this must tell what Architect contriveth their Structure . 'T is true , the Elements and their Products are the Matter whereof they are ; but what divides the Matter into Portions , and those Parts into Method and exact order with different Sexes , Colours and Qualities Good , Evil and Mixt ? 1. Are they made of the Earth ? Why eat they not Earth ? For every Creature subsisteth of its own Root or Mother , but they subsist by the Astral Productions in the Elements , and must do so , or of meer Earth : The Earth , and the other outward Elements would be still Barren , were they not pusht on and moved by their immediate Causes . 2. Hence 't is clear , the Transitory Creatures proceeded from the Aquastrish Womb of the Elements ; which may be well call'd their Mother , or Female Matrix , and the fiery Part or Masculine Limbus is their immediate Father ; but the animating Vertue of the Stars is their Quintessence or Tincture ; the which Astral Spirit is their Separator , and gives them various Colours , Properties , active or sluggish Fabricks , of nimble Wings or unweldy Bulks . As doth the same Tincture also cause those great varieties of Colours of the many Thousands of different Flowers , Herbs and Vegetatives . 3. This is not barely like a Refiner's Fire which segregates Metals , and thrusts and divides to each in the Crucible all its own ; Gold to Gold , or Copper to Copper ; for that Mechanick Skill tortures and mortifies the Matter rather than exalts or improves it . 4. But he that is enabled from above , prosperously to Transmute , Augment and Tincture Metals ; must remove Obstructions of Mortal Heterogeneous Parts , and then knows how to animate , fortifie and fructifie the United Homogeneous Parts . And do all with such a Fire as that wherewith the Astral Powers generate Minerals , produce Animals , and feed and cause their so great growth ; which is done by satiating and converting their constant Anguish and Hunger ( which Anguish and Hunger is not radicated at all , but transmuted ) into constant Joy , Love and Victory , and the Light World awakened therein . Q. 35. What are the six Days Work of the Creation and the Sabbath ? A. The six Days Work of the Creation and the Sabbath , being severally and at large treated of in the 12 , 13 , 14 , 15 , and 16th Chapters of the Mysterium Magnum , may not be toucht here . Q. 36. What is the Difference or Distinction of the Mortal Creatures ? And what is their Chaos wherein each Kind liveth , and wherein are they distinct and severed one from another ? A. None can call this Question too curious ; for God who made nothing in Vain , made not all Creatures but to be of high Consideration , and the Lord sending us to learn Providence and Industry of the A●● , doth much more establish his almost Infinite Number of Creatures , to be for vast Uses , grand Speculation and Importance . It having been shewn whence they were produced , and by what Power divided , it must now be shewn what their Differences and distinct Kinds are ▪ 1. Moses teaching the order of the Creation , saith , Let them ( meaning the Creatures of the Out-birth ) come forth every one after their Kind . By which word [ Kind ] is understood their several Properties , and of the Properties are seven and no more , which Patronize all Creatures : and every of the seven is as clearly distinguish'd in the Animals ; as in Minerals , and Pretious Stones . 2. And though they are all in , and of one Principle ; yet in them may all the three Principles be evidently distinguished , according to the Order engraved on them , by the Sacred Hand of the Creator , in Conformity to all His other more Divine and Illustrious Works ; for His Words are His Works . 3. As First , The Dark Matrix , like a Fountain , issued those of the first four Forms , viz. The Cold , Astringent , Tenacious , greedy Animals , which are a numerous Family ; some more , some less vigorous ; as Wolves , Swine , &c. 4. Next , the Attractive constringent restless Quality or Kind ; as Foxes , Serpents , &c. 5. Another of the despairing anguishing Property ; as Dogs , some Venomous Creatures ▪ &c. Therefore is a Mad Dog so Contagious . 6. The Fourth is of a fiery , rapacious , ravenous , voracious , haughty Tribe ; as Lions , Vultures , Eagles &c. 7. The Fifth Sort or Kind , are of a merry , airy Inclination ; some more thus ; as Birds , others more according to the Spirit of the World , as some other Birds , Apes , &c. And of the same Kind ( more especially principl'd with Love ) as far as the Out-birth is capable of it ; as Lambs , Turtle Doves , some more laxe or rather lustful , as wanton Creatures . 8. The Sixth is the Property of the Sound in harmonious , sweet Singing-birds , Chirping their Musical Notes to the Praise of the glorious Creator . 9. The last are great , bulky , unweldy , huge , lumpish Beasts ; and the Chaos of them is part of themselves : or that whereof their various Properties shew them to be part ; for the Will of every of them willeth its Property ; and thereby willeth it self , and would be much more so , yet knoweth not what it self is . Q. 37. To what End , or wherefore were the Mortal Creatures created ? A. 1. The more Perfect of them are composed ( together with the Internal Organs ) of Flesh , Blood , Bones , Scales , Skin , Hair , Feathers ( of which I may be excused from Curiosity , not being on Natural History or Dissection ) Thus is Man of Flesh ▪ &c. his Nails resembling the Scales , &c. They have also Craft , Wrath , Love , every of the Five Senses , Invention , Providence , Memory , &c. 2. To call them moving Plants is too low , but only that it leadeth the Mind to view the Harmony of all the Creatures ; how they variously , some more clearly , others more obscurely , Image and Shadow every of the three Principles , and the seven Properties of the Eternal World. 3. Whence they sprung , appears by several Answers of the foregoing Questions ; particularly in that of the 33th . 4. And now among the many Glorious Ends of their Creation , the following brief hints are some . They are , at fourth Degree , from the Principles and Properties created ; 1. To Figure the Dark Abyss . 2. The Light World , though very obscurely . 3. The Out-birth or outward World of the Stars and Elements , with the almost infinitely various Tendencies , Inclinations and Impulses of them : By every of which the Almighty Creator uncovereth his veiled Omnipotence , infinite Grace and Wisdom . 5. The Contemplation of them , is both a pleasant and a perplexing Laboratory , or serious Book for Man's Study , and as it were a Play-Book for the Angels ; whose piercing understandings read the Effects by the Causes , while declined Man gropeth by the Information of the Senses at a piece-meal guess of the Causes , from Experience of the Effects . 6. It must be confest that Adam ( being as to his Body or third Principle in his first and pure state , Lord of the Mystery whence they proceeded ) could more sensibly discover and Epitomize them than the Angels : as the Lord Jesus had a feeling of our Infirmities , by His gracious humbling Himself to be as one of us . But Adam's bright Eyes were darkened by the dismal lapse . 7. Men may see themselves in the brute Creatures . 1. All Unregenerate Men are figured either by the greedy ones ▪ 2. Or by the haughty proud Beasts . 3. Or by the envious Reptils , where ( by the way ) may be observed that Envy is found among the Poorer sort ; for the venomous Creatures are rather creeping than going . 4 Or by the cruel wrathful ones . And all these are of the first Principle without proceeding to enkindle the Light of the second Principle , and are call'd by the Names of those Creatures in the Sacred Records . 8. Other Creatures there are that figure the Light World or second Principle , by their Innocence , Love , Usefulness and Loveliness ; in which they glorifie the Creator , and like a dark Shadow pourtray the same . 9. There are other Creatures , more especially of the Out-world or World's Spirit , as those that have Lunary Bodies produced , improved and transacted by her Mutations ; which extends very far also to the whole Creation . 10. My last Consideration ( restraining my self to brevity ) is somewhat abstracted , which is , That their Root is not so Ignoble and Vile , but their Forms and Idea's ( for the sake of their Tincture ) have a prospect into Perpetuity , each into their natural Aethers ; as is signified by the Apostle , that the Creatures Travel in pain , groaning under forced ( and as to them ) causless Vassalage , shall be deliver'd into the glorious Liberty of the Children of God , where the Drunkard's Horse shall , like Balaam's Ass , convince mens Madness , and cruel Excess . The abused toil of the Laborious Ox , the innocent life of the Patient Lambs , both employed to nourish filthy Lusts ; the cruel Delight of Hunting to the heart-breaking of the Deer and Hare , &c. shall at last be material Witnesses of Man's aggravated Guilt , perpetuated Apostacy , and lawless Irregularities . Q 38. Whence was Man Created as to his Body ? The Fourth grand Distribution . A. 1. Not of the Earth ; for the brute Animals are more nobly descended , not of the four Elements which are the Matrix of the Earth ; for of that Matter are the Brutes form'd , and the Elements are Transient , and must melt or resolve into their first Principles . Not of the Astral Out-birth , for the Stars shall fall ; that is , cease their present Order , and pay the Debt of their various Properties to the Aether , whence they were separated . 2. But because Adam's Body was of Eternal Duration , had he not ●inned , it could not derive from a fading Root ; as Eternity is not founded on Mortality : which forceth our search to ascend a step higher . 3. It shall therefore be to the Divine Salitter , which also hath the Water-spirit in it , from both which the Stars were breathed . And this Divine Salitter as it hath in it all the Powers of the Properties , together with the Divine Sulphur and Mercury , is call'd the great Mystery , Eternal Nature , or Quintessence . 4. Out of this was Created Adam's Holy , pure Paradisical Body , capable of Eternal Life . This Divine Saliter J. B. calls the Holy Ternary , that is a Celestial Paradisical pure Earth ; whence grows Heavenly holy Fruits , and near unto it no Curse ever can enter or approach ; for thereinto cometh nothing that defileth . Of this Dust of this Ground Moses spake , that God formed Man. But they who suppose it to be our dead Dust , wherein is the Wrath and Fierceness , do not only err by means of the Veil before Moses's Face , but also by reason of the Veil on their own Hearts and Eyes . 5. The Apostle saith , The first Man is of the Earth earthy ; The second is the Lord from Heaven . 6. That it could not be this , nor the Elements , nor the Astral Birth is clear ; but therefore that it must be the Heavenly Earth , is of forcible Consequence . The Apostle saith not what Adam was , or was extracted from ; but what he is , or is come to be ; but if he had so said , yet the Proportion betwixt the second and first admits no Comparison . 7. Between a Mote in the Sun and the whole Glorious Sun , is some Proportion ; for the least of Quantities taken from the greatest of Bodies below Infinity , hath Proportion to that whence it was ; for it leaves the other really lessened , but all created Worlds bear no Proportion with the Infinite Son of God ; for all breathed out from an Infinite leaves still an Infinite and the Infinite is not lessened by it . 8. The Apostle therefore in this place , either doth not speak of Adam's first state , or doth not lessen his Extraction , but adoreth the Glory of the second Adam , as the Work-master excelleth the Work made ; for when of the Angels it is written , And hath made them all ministring Spirits : Of the Son it is said , Let all the Angels of God worship him . Also , Thy Throne , O God , is for ever and ever , &c. Q. 39. What was the Inspiration or Breathing in , whereby Man became a living Soul ? A. 1. The Inspiration of Man's Soul was out of the first Principle the Father's Property : which consisteth of the first four Forms of Nature , of this Living Root , sprung his Immortal Living Soul. 2. Yet so is it , that wherever , or in whomsoever the second Principle is shut out , that Exclusion is truly call'd the Death of the Soul ; for the Living Soul by that Deprivation enters or remaineth in Death which though improperly may be called an Immortal Death , being a Death to the Glorious second Holy light Principle . 3. The Soul is taken sometimes for the two first Principles . I saw the Souls of them who had been slain , &c. for here the third Principle was asleep . Sometimes it 's taken for the whole Man. If thou wilt make thy Soul an Offering for Sin , &c. The Lord Jesus offered up all the three Principles meant here by his Soul , and as was shadow'd by the whole burnt Sacrifice : But in this Question , Soul is restrained only to the first Principle ; because other Questions particularly reach the other two . The above brief Answer may here suffice ; because Jacob Behmen so largely resolveth it in the Answer of the first of the Forty Questions of the Soul. Q. 40. What is the Immortal Life in Man , ( viz. ) the Soul , and what is the outward Life in him ? A. 1. The Principle of Man's Immortal Life is , what the Answer of the last foregoing Question renders it ; that is , a Life sprung from the wrestling of the first four Forms of the first Principle . They generate a strong , stern , eager sting , prickle ; poison Life , or bitter Root ; which ( as doth the Gall in living ) Bodies strikes up or enkindles Life . 2. This being rooted in the Eternal Beginning , or from the Eternal Abyss of the Father's Property , can never find End , or limit of Race : But Either , is according to the Fountain and Essence of its own Nature , dark , raging and fierce for ever , or in the Holy Principle of Love in the Light World , happy for ever . 3. It must now be told what the outward Life of this World in Man is , and must be sadly acknowledged to be Earthy and Sensual ; here is the Lust of the Eye , the Lust of the Flesh , and Pride of Life : So that it may be said , Shut the ●ive Windows , that our House may be truly Light within . 4. The Beasts live as Man doth , having all the five Senses , as he , in some of them more sharp ; also some of them extend the Thread of their time to greater Measure : are generally more exempt from Sickness , wholly Privileged from careful Perturbations ; in good Measure , without fear of future Events or Sorrow , &c. 5. So that Mans outward Life , or third Principle , as now it is from first to last , renders him of all Creatures the most Miserable . And his restless striving to satiate the Lusts of this Worlds Spirit by Wealth , Greatness , &c. is an additional Sorrow and Vexation , which some of the Ancients skilfully mitigated by wise Moderation and Contentation . 6. Who sees not how much more grievous this Pilgrimage and Travel is to Man , than to any other Creature ? Because his Creator made him for the Excellent , Holy , Sweet Paradisical Life : Even as Hell is most intolerable to Evil Angels and lost Men , who were created to be Inhabitants of Heaven ; whereas it is no Wo to those horrible Creatures that figure the fierceness of the Properties ; for that is their Life . 7. Yet it is true , the poor Brute Animals groan under the Curse Man subjected them to ; for they should have been harmless Figures of the Astral and Elementary Powers . 8. To conclude the Answer of this Question , let it be seriously considered , That if Man will think to feed his Immortal Principle with Mortal Food , ( viz. ) his Soul , with this third Principle , he doth as a cruel Murtheress , who to still her unhappy Nurse-Child ▪ instead of Food , amuses its Eyes with Objects , and its Ears with Sounds , and answers its hungry Laments with louder Noises , till she hath forced it to sleep , who so pines and destroys it . 9. But the Love of God in Jesus Christ is the true real Food of the Soul ; it is true , not like Shews and Sounds which are delusive ; also real and substantial , not a Shadow , which every thing here else is , as to the Soul. This Love , as Food , generateth its like in the Soul and strengthensit ; This Love , as Physick , Purgeth out all other Love , and it reigneth and remaineth for ever . Q. 41. What is the Idea , or exact express reflex Image of God in Man , wherein God worketh and dwelleth ? A. If a Volume were written to Answer this Question ( as well might be , by reason of the Excellency and Importance of the Subject ) yet still it would be as under Locks and Seals from the fallen Adam , until he enter into the Knowledge at the right Door of that he lost by his Fall. 1. The Doctrine of the Resurrection was call'd Babling , by the studious Athenians ; for Man is dead to the Holy Divine Image : and in all who so abide , the outward Astral Spirit and Elementary Body , is the only Bridle of Suspension and Mitigation of the hellish Image , or dark Principle . 2. But had Man no more , he were in no better state than the brute Beasts ; for in the Astral and Elementary they are in common with Man ; and in the dark Principle he is one with the Evil Angels . 3. Yet so exceeding Great and Adorable was God's Grace , Love and Pity , that the same Grace was like a Seed inspoken into him at the Fall ; which in all by whom Obedience is yielded , beareth Fruit to Eternal Life ; but it lyes as Dead in such who bury it under the Dominion of the Astral Spirit , or that choak it under the Thorns of the Elementary Body . 4. And all Impenitent Rejecters of God's regenerating Grace , how subtle and studiously penetrating soever , have no part nor lot in this Matter ; but are absolute Strangers , guided by an unreasonable Model of Humane Reason , resulting from the Information of the Sences , twisted with the Maxims of Serpentine Wisdom . 5. Nevertheless , the Poor in Spirit that dyeth to its own Will and Lusts , hath lively Characters of the Idea of the Divine Image and Birth ; for such a dying enters the Soul into the first Resurrection . 6. God's Image is not in the Earthquakes of the first Principle , nor in the Lightning and Thunders of the third Principle ; but most nearly in the small still voice of the Proclaiming his Gracious , Merciful , Long suffering Name ; for that is the second Holy Principle . 7. And this speaking Almighty Word cannot be more than stammer'd by words ; no more than Omnipotence can be comprehended by Concrets . With what Eye can a Sinner behold the unexpressible loveliness of That ravishing Face , where dwells That Majesty which is the Express Image of the Father , and before whom the Angels cover their Faces ? I must say , when a drop of that Ocean of Love and Mercy blesseth my Soul , I melt , I stammer , I am astonished . Lord what is Man ? 8. God's exact Image consisteth of all the three Principles ; The first and third in perfect Order being thorowly illustrated by the second . The mighty longing of the first , like a Hunger , produceth or begetteth the meek Will , and glorious Majestick Principle of Light , according to which , God is called God. And of the longing and will proceedeth the desiring , which is a Love-spirit , producing Millions and Miriads to Infinity of Variety , wherein the three behold themselves in parcels . 9. But in Man behold themselves in one entire Image ; yet not in fallen Man , but in the man Christ Jesus , by whom and for whom , are all things . 10. The Idea and perfect Image of God is only in Christ , yet not as He is the Second Person of the Three ; for so He is the inaccessible Light and the Original which is Imaged ; but He is the perfect Image of God , as He is the Divine Humanity or Heavenly Man , the First-born of every Creature ▪ This Virgin-Image was in Adam before he lusted , whereby he was in Christ God's exact Image , having all the three Principles in due Harmony , being the true Character , Idea and Figure of the Glorious Trinity . 11. This is also in an obscure and less conspicuous way , in every one who is Begotten again by the Holy Ghost . The mortified , humble resigned Will , entreth into the way of the Cross quietly , patiently ; Love makes it sweet , this is a putting on Christ ; for here the Lord is Born , is Formed , sways the Righteous Scepter , Transforming that Soul into the Virgin Image in some degree ; but the glance of this stops my Hand , extracts a Groan , swallows me up ; I flame , am almost devoured . My Lord , what is this Earthen House ? Q. 42. What was Paradise wherein God Created Man ? Is the same Alterable or Changeable , and a Creature , or doth it stand in the Eternal Ground ? A. It hath been reported that a Painter would have Drawn the Lineaments of the Lord when in Flesh ; which by reason of His Majestick Face , he could not perform , The like Fond attempt were it to Survey Paradise by Humane Art or Instruments ; which if it were a place cannot be found , and if it prove a State or Principle , cannot be comprehended . 1. The Answer may first be Negatively ; that it is not a Place or Locality . 1. Because then as the most worthy the Garden of Eden should not have been the place named for Adam's Seat , whence proceeded the four Rivers ; but Paradise is not called the Garden , nor is the Garden stiled Paradise . 2. Nor is it changeable ; for though it disappeared as to the first Adam ; yet the second Adam granted it to the Thief . 3. Positively ; Paradise is the one , holy , pure Element , having its Eternal Fountain from the second Principle , and every of the seven Properties are in it , in great Purity , and Splendor . So that had any created Angel the Task , perfectly to Epitomize it , he could do it but according to his excellent measure , yet not fully . Nor to Human Apprehension ; for as Paradise is the heavenly Body of Christ , so is it the Womb of Angelical Conception , comprehending them , but cannot be fully comprehended by them ; as neither can the Sun's lustre be by us comprehended . 4. Heaven is Paradise , and the Paradisical Principle is Heaven ; and when they are Contemplated , their Glory swallows up all created Angels as well as Men. It is an Over-match to penetrate the Holiness , Purity , Immensity or rather Infinity , Transparency , Simplicity , Variety , Successive Formations ; with all Powers , Colours , Vertues , Sounds , Odours , Substantials ; the Quintessence and Elixir of the outward Quintessence and Elixir ; the Harmony , Peace , Gravity and Eternity ; its ample Commensuration and Redundancy to the most noble , expatiated , sublime and exalted Capacities . 5. So that proceed they never so far in this ravishing Traverse and Quest , there is still a prospect of more and other ; they must say , in our Father's House are many Mansions , at whose right hand are Pleasures for evermore ; such as Eye hath not seen nor Ear heard nor hath entred into the Heart of Man to conceive . 6. A faint Similitude may be a fresh springing flowry Meadow , where stand Thousands of fragrant Flowers , some more Beautiful than other , all shewing their peculiar Beauties without grudging , and how the Divine Vertue in the third Principle , is become Material : the tast whereof , causeth the Creation to be in Anguish and Travel to be delivered from the Vanity , and Groan after freedom from their Bondage . 7. And though Paradise be not excluded this World , yet a great Gulph interposeth betwixt it and the World ; the Mind , when inflamed with Divine Love , feels what the stammering Tongue cannot tell to others . 8. The Corporeity of Paradise is not palpable , that Salitter is Holy and Pure , like that of the Angels , ( viz ) a bright , transparent , visible Substance . 9. It 's Birth or Productions are in all things , and therefore immeasurable and innumerable ; which is thus to be discovered and understood . Let the Divine Light and Vertue be likened to the Mind of Man : The Paradisical Fruits to the Thoughts , eacht Thought hath a Centre whence other Thoughts spring ; so also do those Heavenly Fruits proceed from , and in unwavering Eternal Love. 10. The Fire there , is God the Father ; the Light , God the Son ; the Air , God the Holy Ghost ; It 's ●ro●undity and Extent are not bounded . 11. The Idea or Figure of the Creatures here are there , but not their Spirit , much less their Substance ; for , for that End they were Created . 12. All Holy Works stand there in their Figure , and all Words spoken by the Human Tongue from a Divine Root ; as the wicked Works and Words do in Hell. 13. I compare the Arabian Odours , Oriental Gems , Palms of Asia , Wine of Pomegranates , the American Pine-Apple , and what else is most desirable , in comparison of the Paradisical Productions , to the obscure Vitality surviving in Mens Dead Bodies ; generating some as it were Fibres of Gold amongst the decaying Teeth , and the Usnea on the Skulls of ●●●sons Strangled . And all things of less Excellency in this World in comparison of Paradise , to the Excrementitious growth of Hair and Nails in their Dormitories . 14. I compare Man's outward Astral and Elementary Life , to that in Paradise , to idle deceitful Dreams , some disquiet ones , some wrathful , some frightful , some wicked and obscene ; many , many ways Evil. And our Translation hence I compare to the Morning awakening time , terrifying some as Slaves to their grievous Chains and hateful Drudgery : and others as great Conquerors are usher'd in State to the Princely Triumphant Chariots . 15. Say any , say not all ( retaining the least degree above perfect Madness ) if Paradise be thus infinitely Good , what shall I receive in exchange for it ? And how shall I search the Path leading to it ? What Key opens the Door of it ? 16. The Lord Himself tells us , Except a Man be born again , he cannot enter into the Kingdom of God ; And by way of Explanation addeth , that which is born of the Spirit is Spirit . And again , Except ye eat the Flesh of the Son of Man and drink his Blood , ye have no life in you ; and by way of Explanation addeth , It is the Spirit that quickneth the Flesh profiteth nothing ; my Words are Spirit , and they are Life . 17. Where we see the New Birth and Eating Christ's Flesh are the same . Also that to be spirited by the Spirit of Christ , and to feed on the Word of Christ , are the very same : Whence it is that true Spiritual Life is revived , or stirred up in us . 18. The New Man regenerated out of the Earthy Man being a Virgin , may Sup with the Eternal Virgin ; and as the Lord while in our Flesh had the heavenly Flesh and Blood , which swallowed up the other : So we in His Meek , pure Spirit , carry it also in our Earthy Body , and if we live in the New heavenly Flesh and Blood in the Body , Power and Vertue of Jesus Christ ; that is , in the Son by the Holy Ghost to the Father : Then , when the old one falls off , we live in the New heavenly Flesh and Blood , and our Works are no longer ours , nor our Words ours , but God doth all in us . 19 ▪ To this Man , every with-drawing Thought from an entire Subjection , is his Cross ; for to him Honour and Contempt , Sweet and Bitter , Penury and Plenty , Heavy and Light , are no more any of these ; for he loves not the one , nor flyes from the other ; but the Divine Will is his Joy and Content , the thing sought , and his full satisfaction . Q. 43. Why did God Create in the Beginning but one Man , and not forthwith a Man and a Woman together , as He did the other Kinds of Creatures ? or other Species ? A. 1. God created the other Creatures to manifest his various divided Powers , that in them he might severally Image every of them ; by those wrathful fierce ones in the dark World , the loving Innocent ones of the Light World's Property , and others of the meer Elementary World ; and that the seeming contrary and discording Properties might in distinct Forms and Creatures , one excite the other to a general Harmony , whereunto they still serve . 2. But Man He created to a higher and more excellent Sphere ; for he was in one only Person , to comprise as in an Epitomy , the Image of the total God , having his Root in the Eternal dark World , or that of Fire : His Life , Glory Vertue , and Fruit in the Eternal Light-world or second Principle of Love and Holiness : and the third Principle being that of the purest Astral and Elementary World , was but to Hang to him , over which he was to bear rule . 3. Nor could he have been God's compleat Image , had not the Tincture of the Fire , and also of the Light been incorporated in him ▪ ( that is ) both the Male and Female Properties . 4. Therefore was it that he was but One Undivided , to Image God , who is distinguished into Three ; yet is One , and Eternally the same Infinite , and in Himself the Undividable One. 5. And as the One God remaining but One ▪ diffuseth Himself into Multiplicity ; so should Adam , had he remained an Undivided one , Magically have propagated a Blessed , Holy , Numerous Progeny in perfect Modesty and Purity ; yet bearing in them all , every Power of the Principles , and every Property in great Harmony , as are found in the Angelical World , as well as in the Astral and Elementary . 6. But when once Adam had his Eve rent from him , we see what Misery , Distraction , Laceration and Wo soon follow'd , by disappearing of the pure Virgin Modesty . Q. 44. Was the first Man in such a habit of Condition created to Eternal Life , or to Change and Alteration ? A. 1. When Men search the wretchedness of fallen Man's present Estate , it may seem incredible that ever he was a glorious and compleat Image of God , and of all Worlds . 2. As one seeing the Ruins of a Royal City , which Sword and Fire hath laid in Ashes , heap'd into Rubbish , Desolation plead Prescription , and Years have cloathed the Hillocks in Green , especially if some Earthquake had razed the Situation ; the Beholder of these Remains , though credibly inform'd , can scarce credit that ever it deserved half , what perhaps Fame ( too sparingly ) reported it to be . 3. Thus Men looking on their own feeble , sickly , filthy , short liv'd Bo●ies , can see little more than a Bestial Image . But farther penetrating the De●●rmities of the Soul , at Hostility against even God Himself , and torn by Civil War within it self , and by means of God's withdrawing abused Grace , it is invaded by gross Darkness : Little more can be seen but what is devillish . 4 ▪ But Glory be to God in the highest , that Jesus took this fallen Image and led it through Death into Eternal Life . The sad Prospect of what Man is , joyned with the Ignorance of what he was , raiseth the blind Conceit that he was created to Alteration ▪ 5. But to shew how Excellent Man was by Creation , and that he was not subject to Alteration ; yet that I may shun Repetition , do return my self to the Answers of the 38 , 39 , 40 , and 41st Questions . Only lot it be remembred , that God denounceth as the Wages of Disobedience , Alteration , Death and Deprivation of the Paradisical Glory . 6. And that the Alteration was Translation to a better Place , must needs be an Error springing from our Ignorance , of what Paradise is , and what that sta●e is ; I return my self to the Answer of the 42. Question . Q. 45. What manner of Image was Adam before his Eve ? In what Form and Condition was he , when he was neither Husband nor Wife , but both ? A. 1. He was so made , as to possess the Throne of expulsed Lucifer ; he was therefore an Image of God's Power , as well as his Holiness , which made him the Object of Lucifer's Malice . 2. And forasmuch as Lucifer affected to lift up himself in that part of God's Image entrusted to him , consisting of Potence and Mightiness to such excess as eclipsed his holy , pure lustre . Therefore to prevent it in Adam , there was added to him the third Principle ; for it was Matter for some humble Contemplation : But Lucifer ( not balanced therewith ) Imaged in himself a desire of Rule above the End or Limit of Creature Nature . 3. Adam was also lower than Lucifer ; because the Subjects of this Monarchy were only potentially or virtually existent , not actually produced . And it is found that gradual access to exercise of Authority , is less obnoxious to inordinate Practices , than instantaneous Entrance upon Soveraignty . His gracious Creator saw it safer for him to be raising of Fruit , than at once to enjoy a reaped Crop. 4. But he was Privileged above the Angelical Hierarchy that had left their Habitation , being a more compleat Image of God than they , having one Principle more intrusted to him . 5. His Fall was into that third Principle ; which though the Holy World should be withdrawn from him , yet was not that Principle sinfully Evil in it self ; but the first Principle ( excluding thence the Holy World ) is Evil in it self , into which the Angels fell . 6. The third Principle God annexed to Adam ( for knowing he would not remain faithful in the Virgin State ) that into it infinite Love and Goodness might enter to help him again , which Jehovah Christ did , by re-uniting the Eternal Divine Virginity to the Sick infected Humanity . 7. And thus Tinctured the Humanity , enkindling in it a true Heavenly spark of holy Fire , which when our Humanity in Christ yields it self up into , it is a Sacrifice turned into a Love flame . Like as the right Tincture transmuteth Metals , and the Elixir Tinctures Mans sickly Body . 8. Now to say what was the Image , Likeness , Form and Fashion of Adam when he was neither Husband nor Wife , and yet Both. He was , as to his first Principle or Eternal Soul , Potent and Mighty , resembling him to the Father , and to the Angels who are Mighty in Power . In his second Principle or Divine Spirit , he was as a God in Holiness , Love , Purity and Brightness ; which illustrated his first Principle , joyning the Dove and Lamb to the Lyon. In his third Principle , he was Prince over the Astral Heavens ; a remainder whereof was in Joshuah , who stopt the Sun and Moon . And under his God , Soveraign over the Elementary Worlds , a remainder whereof is seen in Moses over the Waters , and Elias over it , and the fire . 9. His Body was as those in the Resurrection , with this difference , that having both Tinctures , he could have been Magically fruitful ; whereas they and the Angels are in that respect Barren ; and was all this in great Modesty , Simplicity , Wisdom , Unity , dear Love , Holiness , and immaculate Purity . Q. 46. Had Adam before his Eve , Masculine Members , and such Bones , Stomach , Guts , Entrails , Teeth , and also such things as we now have ? A. 1. Adam's Holy Virgin state exempted him from those impure , deformed , bestial Members for Propagation , which yet ( pitying our Wo and Necessity is bore with by Divine Patience ; but the Filthiness of it , is signified by the Circumsicion , and is that whereof Nature it self ( as depraved as it is ) blusheth and is ashamed . 2. And Bones were Strengths ; for the Saturnine Compaction could not petrefie to that excess , till his Body , which was derived from the Astral Root ( or one Element , whence they were also breathed out ) became subjected to those Astral Powers , which were to have continued his Servants and Subjects . 3. The Teeth , Stomach , Gutts , evacuating Vessels , &c. which we now have , could not befal him while he remained in his Holy State ; for his food was holy , pure , heavenly , such as might stand in Eternity ; for such was he , not as yet confined under the Horoscope of Time. 4. He stuft not himself with the Elements , nor to speak strictly , doth he so yet , no nor do the Animals ; for the Elements feed the Plants , and the Animal Creatures feed on the Plants produced by the Elements , but Man on the Animal Creatures like a Wolf , and on the Plants like an Animal . But Adam's Food was Holy , Paradisical , Angelical , Eternal , needing no evacuation ; eaten only in the mouth , not tartarous ; which the Law commanding the Israelites to carry out a Paddle to cover theirs without the Camp , signifieth . And that other Law prohibiting and strictly nominating unclean and clean Creatures pointeth at . Q , 47. If Adam also had been thus , as we are now , how was it possible he should in such a condition have been able to stand without suffering and corruption ? If Paracelsus thought by feeding on that whereof the Stars subsisted to extend his Thread of Life to what length he would , it was a thing might soon be purposed . 1. 'T is true the Elixir , if duly and naturally collected , epitomising the Universe , must be granted to do much in tincturing the Vital , Natural and Animal Spirits ; whereby the Astral and Elementary Man may be strongly fortified , the Natural Balsam restored radically , dregs obstructing the quick interiours of the Powers separated , highly conducing to health . And the long Lives before the Flood , as well as many since , seem to be referred to their happy Knowledge of this almost Paradisical Secret , as an immediate eminent Second Cause . 2. Yet must it not be denied , that besides the Supream Law for abridging Man's Race , the Astral Revolutions summon us to a period , and the Volatile Nature of the Elementary Fabrick , loosen the connexions of our Outward Man , from Affinity to the fixed Inward Man , in so manifest a degree , that we bring from the Womb the Seeds of our Mortality , our Bones are sensless , dead , and ( as to themselves ) dry already ; our need of frequent sleep pourtrays death ; our food is corruptible ; those few that attain the Winter of Age , then fall to Ashes by their Cold Fire , others fall to Ashes by the Hot Fire , as it is written , Your Fathers , where are they ? Also like as it is said , If there had been a Law that could have given Life , verily Righteousness had come by the Law ; so had there been an happy Eternity attainable out of the Reliques of Adam , we had been thence raised to Immortality , but not by dying , 3. But seeing there was no such , therefore the Second Adam breaks through death into Eternity ; because Adam having subjected himself and us to the Stars and Elements , therefore that part of us under that Rule must change as they , who by wrestling vary their Powers ; nor are the Stars nor Elements themselves on a surer Basis , but that the one must one day fall , the other melt . Q. 48. Should Adam's eating and drinking have been after a Paradisical manner , without care , distress and sorrow , if he had stood out the Trial or Proba ? A. 1. It is written , The Kingdom of God is not Meat and Drink , but Righteousness , Peace and Joy in the Holy Ghost : Yet the Lord saith , I will drink no more of the fruit of the Vine , till I drink it new in my Fathers Kingdom . The Manna also by allusion is call'd Angels food . 2. Adam's eating without care , distress and sorrow , was without distrust of want , therefore without care ; without subtlety and disappointments ; therefore without distress ; without sorrow , being ever a gainer , having supply out of the Ocean , needing only to abound in humble gratitude . Adam's Paradisical food is sometimes signified by Bread of Life , Water of Life , a Tree of Life , Manna , New Wine , &c. 3. Those fruits are real and substantial ; more Divine than to be palpable of true Power and Vertue to nourish to Eternal Life ; therefore must be incorruptible , having the forms of the fruits in this World ; for this is the representation of That , tho' but as a dead , dark shadow , as the husk ; This hath the Curse in it , but the fruits there have the purity , realness or essence existing in , and deriving from the Omnipotence and Lustre of the Second Principle . 4. The dead fruits here which ( mold and perish figure ) those heavenly ones : The faded stains of things here , point at those living , bright , glorious colours , the variety of these , the infinity of those ; these Trees as it were pourtray those ; this very dead Earth , in a sort , figureth the Divine Salitter , our Mortal Dead Water , the Pure River of the Living Water ; our Air their Air , which is of the Holy Ghost ; our musical Sounds hint at their ravishing living , speaking Airs ; our plucking and eating our fruits , figure their so doing ; the strength we receive and retain thereby , figureth the same in them ; our seemingly delightful Objects , figure their transcendent glorious Objects . 5. But all in so vast disproportion , as a dead Corps to a flourishing , lively , noble beautiful , exquisite person , or as a contemptible so●tish , natural Ideot to the most acute , accomplisht , profound contemplative , experienced Philosopher , or as a leprous , deformed , loathsom Body , to the most rare , perfect , healthy one ; or as a maimed , impotent , treacherous Slave , chained for term of Life in a stinking Dungeon , to a prosperous renowned Captain at the Head of a mighty Victorious Army . For how much a glorious , pure , blessed State exceeds a vile , wretched , perishing State , so much doth the Food Adam had transcend ours ; That was the quintessence , life , and one holy Element , this is the excrescence of the four Elements travelling and clogg'd by the Curse . Q. 49. Should Adam in Paradise have eaten such fruit as the heavenly eating shall be after this time ? or where into should he have eaten ? where should the same have continued , seeing all the Beings of this World are earthy and transitory , and he only was an Eternal Heavenly Image , and needed not the Vanity ? A. 1. Christ in His beginning of Miracles , gave His best Wine at last , which is applicable to us ( by way of allusion ) who are strayed , when at last we return to our Native Paradifical Country . 2. This Question leads me not to say what Adam's food was to have been ; for that falls under the 52 Question ; therefore restraining my self to the present enquiry , which is , whether his eating had been the same which shall be ? and where it should have been , seeing he only needed not the Vanity , and that this World hath nothing in it but what is transitory . To which I answer . 3. Paradice is the similitude , manifestation and revealed Image of the incomprehensible God , and is such a similitude as is in its infinite extent , variety , purity and eternity incomprehensible ; being , in all such places and for ever , more or less visible , where God is more or less manifest in his Grace and Love ; for it is God's opened Book to Angels and the Blessed . So that it cannot be said to have a Beginning , End , or Limit of Extent . 4. In this blessed state or place was Adam's whole Man , whose Third Principle as well as his First , shone throughly and gloriously in the Lustre of the Divine Second Principle , yet did his First and Third remain really such , as they shall also continue to be in the Blessed after the Resurrection . 5. Adam was in the Garden of Eden , but was also in Paradice , or the Heavenly State ; nor needed he , nor should he have tasted the fruit of the Third Principle ; for that was poison to him . Thus may be seen where his food lay ; and that tho ▪ he were in the Garden of Eden ; he was of a higher Principle as far above it . Q. 50. Whether did the four Elements also Rule in Adam in his Innocency , or but one only in the equality of likeness of the four Elements ? Did he also before he fell feel heat and cold ? A. 1. Adam's Body was not made of the four Elements ; if he had , they had Ruled there 2. For first , every Concrete is subject to the Powers whence it originateth , but the very Beasts derive from a more noble Ruler , ( viz. ) the Astral Spirit also . 3. Because , contrary Properties in Principles must produce contrary Qualities in Bodies compounded of them , unless their contraries accord in a harmonious Cement ; now the divided Elements remain ever in irreconcileable equal distance . 4. Because , tho' Time is in Eternity comprehensibly , and Eternity in Time incomprehensibly , yet a transitory Root may not found an Eternal Tree ; thus from the transitory Elements come Vegetatives , &c. but such was not Adam's Body ; for it was capable of Eternity , not measurable by Time. 5. For these Reasons the four Elements were not Rulers in him , but one in the likeness of the four , but that one was holy , consisting of all Powers in the perfection of Temperature , whence were breathed the Astral Worlds , and four Elements . 6. But the Elements divided according to the four Anguishes of the Eternal dark Abyss or first Principle ; one into raging fierceness of Cold , another in a clogging Body , another into Evaporating : and the other into scorching consuming Heat , which it still is and over which and the Astral World was Adam put , as over the rest of the Lords Handy-work , far above the Extremities of the four Elements and precipitant driving of the Stars . Q. 51. Should any thing have been able to Kill or Destroy Adam ? A. 1. That which hath a Temporary Root , must from the Necessity of its own Structure , suffer Mutation , not that any Ens may properly be said to be annihilated ; but the Fabrick must separate , and the Parts be resumed into their proper Aethers , or first Principles . 2. But so was not Adam ; therefore could not Perish from the Ruin of his own Foundation yet leaving the Place and Order where with his Gracious Creator had vested him , he transform'd himself from the precious Image he had into such Deformity ; that for the Virgin to continue his Yoke-fellow longer , was as impossible , as it is for a Living Man to put off his Body , and dwell in the Body of a Dead Man. 3. This was Adam's being kill'd ; who , as the Rebel Angels by imaging in themselves the Forms and Puissance of the first Principle , withdrew them from the Meekness and Love of the second . So Adam by imaging in his Will the Vanity of the Out birth or third Principle , the Powers of the first became severally enraged , his second Holy Principle obscured , and his glorious Body ( otherwise Eternal ) became dark , gross and bestial . 4. For the Magical Soul and evil Spirit impressed on it the Image it had it self been infected with . Thus the Immortal Man died , ( that is ) Sin transmuted him into a degenerate , deformed , impure state . Q. 52. What should have been Adam's Condition and Estate upon Earth ? What should he have done , if he had continued in Paradise ? A. 1. When Good Angels humble themselves to become visible to the outward Eye , they come as Strangers , and when Evil ones intrude , they borrow wherewith to hide their horrid Form ; but Adam was by his third Principle , natural Proprietor , and at Home . 2. Yet as the Lord Jesus saith , speaking of Children , Their Angels always behold the Face of my Father which is in Heaven ; so at once they behold the Face of God , and carefully Nurse the Children committed to them . Thus also was Adam in the Garden of Eden , as a Prince and Natural Lord ( by Donation ) of the Creation , and then also walking with God in Paradise or Heaven , and an Image of the Almighty Three , beholding the Son of God , who is as the Delight , Heart or Face of the Father . 3. As to what Adam's Food should have been 't is answered , 1. Negatively , Not the Earthy Meat or Mortal Water , not that of the Elements , nor Stars or Astral Spirit ; for all those have their Periods and are Transitory . 4. But his Food was Bread and Water of Life , Paradisical Food , Immortal Fruits ; Angelical , Pure and Eternally Substantial , wherein no Vanity could insinuate . 5. Will you say what is that ? I answer , the Divine Flesh and Blood of Christ , his heavenly Body , the one holy Element , the Quintessence in the Eternal World. 6. Will you ask what is that ? I answer again , What is it that feeds the Soul in the Sacrament of the Lord's Supper ? What is it transforms the starving fallen Man into an Angelical Divine Will , enables him ( till then a Stranger ) to live the Life of Christ in Love , Meekness , Resignation , thankful Obedience , cheerful Suffering : having one Spirit , one Will , one Life with Christ ? Is not this the Old Wine whereof whoso drinketh , desireth not the New ; for he saith the Old is better . 7. This Flesh and Blood is Meat and Drink indeed : Oh my Soul , taste and see how good the Lord is . 'T is so sweet , that this World 's bitter Cup rellished with this Tincture is Acceptable , and this World's sweetest Products to him that hath tasted this , are unpleasant , and in comparison of this is Vanity . 8. But more particularly , Adam's Eating must have been suitable to the several Desires he had , and those Desires are according to the several Spirits and Capacities , and those Spirits answer to , and are modell'd by the several Principles , whereof he was founded . 9. Those Principles are Three ▪ as to avoid tediousness ( which I studiously shun ) do refer my self to the 8th Verse of the Answer of the 45th Question ; where the Principles are explicated , and something in fallen Man may be produced to Demonstrate this great Truth . 10. It is undeniable that in us Men are three Spirits . The Animal or Soulish Spirit , the Vital Spirit , and the Nutritive Spirit ; these also are to be found ( in a very obscure Figure ) in the Beasts , but in Man they grow from three Eternal Roots ; The Animal Spirits live in the first Principle , whence also ( as a Figure ) were breathed the four Forms in the Astral Spirit : The Vital Spirit is in the second Principle : The Nutritive Spirit in the third . 11. Adam's Soul did Eat of the Meek , Heavenly , Holy Flesh and Blood , or Life and Love of the Almighty Son of God , or second Principle ; it could not be fed by Spirit , for it Self was Spirit . In this Divine Light and Meekness dwelt Adam's Vital Spirit as a twig on a Vine ; and his Nutritive Spirit was fed by the Holy part of the third Principle . 12. In this Principle of Holy Paradisical Excellency , flourish all Eternal , pure Fruits , whose unexpressibly Exquisite and Incomprehensible Varieties , real Entities or Substances are no more but shadowed ( and that darkly ) under the Curse by this World's Excellencies . 13. Those Divine Productions are the Quintessence Eternally fixed in the Temperature , consisting of all the seven Properties of the Eternal Nature in Triumphant Harmony , and these were the Fruits on which Adam should , and Blessed Men shall , live Eternally . Q. 53. What was the Earth with its Fruits before the Curse , when it was call'd Paradise ? A. What Paradise is , was shewn in the Answer of the 42 Question . And the Trees in Paradice are , will be met with in the 56 Question . And that This Worlds fruits were not those of Paradice is plain in the Answer of the 4 Question . 1. The thing here enquired is , what the Earth and its fruits were before the Curse ; therefore that if the fruits of the Earth before the Curse were call'd Paradice , it was not properly , but figuratively , as representing Paradice , which it did , tho' very imperfectly in many parts . 2. For if we understand by the fruits the Plants , it must be acknowledged that seeing the Fall of the Angels stirred up disorders in the great Mystery which introduced a Darkness in the Deep ; whereby the Properties being separate from the Harmony , were unclean , and every Property willed to be creaturely . Thence came out Evil Plants , whose extremities shewed them degenerated from the Temperature , also evil Beasts , &c. 3. 'T is true , the second Principle so influenced the whole Creation and blessed it , that the Evil part was subjected under the Good ; the Evil was thus very good , to shew the various Powers of the incomprehensible World , the Earth also , and all its fruits , might then well be called good ; because the Divine part had the Dominion , and from it the whole was denominated . 4. For the Good Powers were so far exempted from the Evil , that they could not be affected or impaired by them , unless they first laid off their own Good Property voluntarily ; which Adam did , introducing not only Pollution into himself and posterity , but Enmity into all the contrary Qualities in the Creatures ; who , tho' contrary in their Qualities and proper Constitutions , were as harmless each to other before , as the Wormwood is to the Liquorice Root , which extracting the bitter Quality , leave the other the more easie attraction of the sweet nourishment , yet was the one as really bitter as the other was sweet . 5. Yet all those contraries , tho' not in the perfect Harmony and Temperature , by the Divine Blessing , were very good , and thus was every thing before the Curse good . Q. 54. Should the Propagation possibly haue been without Man and Wife , seeing in the Resurrection of the dead they shall not be Man nor Wife , but like the Angels of God in Heaven ? A. 1. That Propagation was to have been , is clear ; because all mankind was not made at once : But that it was not to have been by Husband and Wife distinct , as are the Male and Female of other Creatures , appears ; in that when the Man was made , he was expresly said to be Male and Female , after which the Creator said all was very good . 2. 1. Then it followed that the Creation was blessed . 2. The Creatures distinguished by sundry names . 3. The scituation of Eden , described . 4. The Geographical courses of the four Rivers , assigned , to which point of Heaven they inclined . 5. The Countries of their Travels and Peregrination particularized . 6. The proper Treasures of Pison , the first of them noted . 3. All which we may not think but the Holy Ghost apparently to signifie a Mystery of intervening , thus all orderly recorded . The Jewish Rabbins can note intermission of time by an accent or little addition to an Hebrew Letter , and a prolongation by protraction of the spirits of their characters ; and an abrupt cutting off by a small dash , and shall we see nothing by interposing a Volume of six branches between Adam's Creation and that of Eve. 4. So that much time ( why not * forty years ? viz. a year for a day , tho' he was not in time , but in eternity ) may be proportioned , in which was his probation , and in which all these things are stated passing after the Creation of Adam , the Male and Female Man , before the extracting and building of the Woman out of , and distinct from him . 5. And tho' the time be not in plain words in Moses , yet is signified year for year by the Israelites forty years Trial in the Wilderness , in which they liv'd like Adam on Paradisical Manna ; and again like him , who should have been confirmed , but missed by unstedfastness ; so they who should have entred Canaan , kindled Wrath against themselves , by the Lust of the Midianitish Women . But why it was that Man was only one , and not two , like other Beasts , is referred to the review of the Answer of the 43 Question . Q. 55. How could it have been possible that a Man and Wife should have continued eternally ? Would God change his Creature Man , seeing in the Life Eternal they shall be like the Angels ? Was Adam also in the beginning created in the same Angelical Form or Imaging , or in another , then he shall arise again and live for ever ? A. 1. The Question intends an Eternal Well being or Blessedness , which must concern those who bear the Divine Image . What That is , and how born in them , is explained in the 41st Answer , also in the 45th and 46th ; and that in the Form gotten by Man's Disobedience he could not continue without suffering and corruption , is cleared in the 47th Answer ; so that the preceding Answers being heedfully digested , will make repetitions needless ; for they are with great care to be avoided , if real advantage be designed , little therefore remains to be answered . 2. Let it be considered that the Lord saith , No man hath ascended into Heaven , but he that came down from Heaven , the Son of Man which is in Heaven ; the Son of Man , or Heavenly Man , or Divine Humanity . 3. The Divine Virgin was ever in Heaven , and cannot come from Heaven so far as to quit that Tenure . But when Man had exchanged that Love for the Lust of a Woman , it was the Almighty . Son of God , and Son of the Virgin , restored the Virgin or Heavenly Man to Fallen Man. 4 The Restoring of this Virginity is the Forming of Christ ; and as it grows , the Man comes to be a Man in him ; thus puts he on Christ and the divided Tinctures of Man and Woman ( gotten as to the dividing of them by the inactivity of him who had the Virgin Energy ) put on him , that division must cease and terminate , and the distinct Properties unite in the Heavenly Man. 5. And thus it may be said , There is neither Male nor Female , but Christ is all in all ; for neither Male nor Female is or can be such ; for the Virgin Energy comprehendeth both . 6. And Christ alone hath ascended into Heaven . As when men speak of a Tree , they mean every twig and sprout ; so Christ consisteth of every ingrafted Branch , and the flourishing of them is the flourishing of the Tree . 7. Thus the Lord saith ; The works that I do , shall ye do , and more also ; for as the fruit shews it self by the Branches , tho' their Vertue derive from the Tree or Vine , so is it here . Q. 56. What were the Trees in Paradice which were amiable or pleasant to behold , and good to be eaten of ? A. 1. Tho' no Language of the Fallen Man can tell us men intelligibly what they are ; yet I shall branch my Answer into four parts . 1. To say what they are not . 2. What they resemble . 3. Whereunto they serve . 4. Whence they proceed . 2. What they are not . 1. They are not Figures , for the production of the Astral and Elementary Worlds and Powers , do figure , or are figures of them . 2. They are not only Spirit , but are Substance ; for the Trees and Productions of the Out-birth , tho' they are Accidents , yet have an Astral and Elementary Vertue or Spirit . 3. They are not subject to vanity , but administer Eternal Food , not pleasant to view only , but of highest use . 3. What they are like . 1. They are like the almost Infinite variety of Trees , Plants , Flowers , productions in the Out-birth ; for the outward World is the Image of the holy World. 2. They are like and agreeable to all the desires of the most pure Spirits and Angels , a glimpse whereof is in our most enlarged curiosities ; for they are made suitable to them to whom God gives them ; to them they are tangible and compleatly adequate to the Holy Men and Angels , as the Mothers Nutriment is to the sucking Child . 3. They are like the Holy Trinity , as at large might be shewed . 4. Whereunto do they serve . 1. To be the Material Word of God ; this is that every word that proceedeth out of the mouth of God by which Man lives , alluded to by our Lord , when he saith , And not by bread alone ; for by This the unsearchable Abyss of God's Goodness is to the blessed partakers of it in a sort comprehensible . 2. To be the Eternal Food of the Men made perfect , and of the Angels , who hereby eat the Paradisical Vertue in the mouth wanting no Bestial Stomach nor Guts . 3. To shew the Creatures tho' most glorious , to be but Creatures , not Almighty , but to have dependance on the Womb of Infinite , Incomprehensible Bounty ; hinted by these words , Of all the Trees , &c. thou maist freely eat . And in the Canticles ; Eat , O Friends , yea drink abundantly , &c. for the Fountain is an Ocean . The Trees of the Lord are full of fruit . 5. Whence are they , and wherein stand they . 1. From and in the Properties of the seven Fountain-Spirits , according to the holy Impression or second Principle . 2. From and in the Ten Forms of Fire , ( viz. ) Love-fire ; both the former and This are figured by the seven times Ten Palm Trees . 3. From and in the Divine , Living , Almighty speaking Word or sweet Power-world , or Divine third Principle . 6. Thus if Man contemplate what these Trees are exempted from , what they resemble , what they serve to , and whence they derive , or where they stand : He may find them to be the same with Adam's Body , which was pure , and to have existed in Eternity , as are the new Bodies of those who are risen and ascended with Christ. Q. 57. What was the Tree of Life , and also the Tree of Knowledge of Good and Evil , each in its Power , Essence and Property ? A. 1. We read of Cherubims ( with a Sword turning every way ) placed to keep the Way of the Tree of Life : who then can describe it , that hath not first passed the Sword of the Cherub ? And if all Mortality be as Fuel to that flaming Sword , who in the Body ( by Human Wisdom ) can ( without danger of being burnt ) approach the Way to that Tree ? 2. The Tree of Life is said to stand in the midst of the Garden , and also the Tree of Good and Evil. The Tree of Life is also said to be in the midst of the Street of the New Jerusalem , and on either side of the pure River there , bearing twelve Fruits , one every Month. 3. How can it be more clearly shewn ? For the Tree of Life stands in the midst between two Kingdoms , two Worlds , or two Principles , viz. Between the Fathers , or first , fierce , wrathful , mighty Principle , and the outward or third Principle . 4. The first as its Root , the other as its Shadow and Figure , dimly representing both the Root and Tree ; though more obscurely the latter , since the Curse . 5. And the Holy Power of God which penetrated the outermost , and swallowed it up ( as Light doth Darkness ) This Holy World is the Tree of Life it self , which in its Original should have been unknown to Adam , even as the Tree of Good and Evil , should have been unknown to him . 6. He should have kept a Child-like resigned Mind which is attained , after the corrupt Man ( consisting of the fierceness of the first , and vanity of the third Principle ) is cut off , by the sharpness of that Sword , or become Fuel to the flame of it . Then the New Man entreth irresistibly by that Guard , and Eateth freely and for ever of the Tree of Life : till then , his Food is of the Tree of Good and Evil ; and what that Tree is follows . 7 ▪ The Tree of Good and Evil was the only Tree of that sort that grew in Eden . This Tree was Good , as partaking of the Vertue of the second Principle , though it self grew in the third , and it was Evil as partaking of the dark Impression of the first Principle , whereby is Poison , as the Gall is the Exciter of Life in living Creatures , and so that Death and Corruption is in this Worlds Fruits . 8 ▪ Therefore was it forbidden Adam , as being a Production of the Stars and Elements over which he was to Rule ; for though Adam was in the third Principle , he was above it ; as Eternity is in yet above time . God willed Adam to have remained in the Happy State ; therefore commanded his not touching that which would be Contagious and Mortal , as it proved to be by opening in him the Evil of the divided Properties . 9. It was in the midst of the Garden , ( that is ) in the midst between the first and third Principles , partaking of both , as doth also the Tree of Life ; but this of Good and Evil hath not the vertue , but shadow of the second Principle . Q. 58. Wherefore did God Create this Tree , seeing be knew well that Man would offend , or lay hold on them , and hurt himself thereby ? A. 1. The considering God's foreknowledge ( unto whom nothing can be casual but all Events , which Time divides into past , present and future , are one instant act ) should make it seem , that God's infinite Goodness would have inclined his Omnipotence , to forbear the Creating the Tree of Good and Evil , or have restrained it that exquisite Garden , that it might at least have been no tempting bait to Adam or Eve's Curiosities : Had not the Creator willed such dire Effects , as that it should be the Eternal Perdition of so great a part of Adam's Offspring ; such Reasonings Human frailty calls Wisdom . 2. But Predestination and Reprobation may not be here discussed , because it falls under the seventieth Question ; ( whoever shall live to answer it ) wherefore it would be here Digressive . 3. The Answer of this must be restrained to the Cause of God's creating that Tree of Good and Evil , whereby the Transgression was occasioned . In Answer whereunto it must be understood , that when the Almighty willed to become Creaturely , or to behold Himself in Images of Himself , He moved the fiat in every of the three Principles , ( viz. ) according to the first and second in the Triumph of all the seven Properties , in the Eternal Nature or Temperature , the Holy Heavenly Thrones , Powers , Dominions , Princes and Hosts of Angels . 4. Also according to the Out-birth or third Principle out of the great Mystery with the seven Properties but much less sublime , was produced the Astral World in so beautiful order , yet with such adverse qualities , as they were for their excellency adored , by some Ancients as Deities , and deemed for their Contrarieties Immortal Gods at Civil Wars . 5. Who yet being but an Image of the third Principle , must by the Wrestlingwheel of Nature , be resolved into their Aether , not being allied to any Soul which can invest it , or it self in a Root of the Eternal Band , as Adam's Body was . 6. Next out of the Astral for Matter by the insinuation of the Astral Spirit were the four Elements produced , and with them and the Astral Spirit the Transitory Creatures , and as an other Out-birth the Mineral and Vegetative Common-wealths . 7. Lastly , According to the three Principles , with the seven Properties in due Temper and Harmony ; with a Soul out of the Potence of the first , a Spirit out of the Holiness and Glory of the second , and out of the out-flowing vertue of the third Principle , was Man made a complete Image of the total God ; in his first and second he was an Angel , in his third lower , yet Lord of that Principle ; also his glorious Body had this excellency above the outward Sun , that it was Unīted to an Eternal Soul , and so exempt from suffering any Recess , but capable of Eternal Splendor . 8. From what hath been said , it is Evident , That the same cause why the Almighty Imaged Himself in the first and second Principles , moved Himself in the third also ; part of which was the Trees of Good and Evil , as our outward Eyes witness to us . And the like Motive which induced Lucifer to Image in his Will the potence and strength of the first Principle which was his Root , and whereof ( by the Grace and Glory of the second ) He was Lord in His glorious Body ; the like Motive induced Adam to Imprint in his Will , the Lust after the fructifying Vertue of the third Principle ; whereof by right of Creation he is part , and by Donation hath right of Soveraignty over it . 9. And if there yet rest ▪ so eminent a Vigor in the Reliques of Man , as appears in Women with Child , and common Sympathies and Antipathies , what was out of Adam's reach , especially in the third Principle , over which he was Lord , being himself subject to none but God ? Could not his Magical Desire raise that unhappy Plant which he should not have done nor known ? Then came the severe Inhibition , That of the Tree of Good and Evil thou mayest not Eat ; for in the day thou Eatest thereof , thou shalt surely Die. 10 God created Man compleat , which he could not have been ( especially as His Divine Image ) without the freedom of his own Faculties , which the very Brutes have ; but lest in that one Tree he should harm himself unwarily , or by ill exercise of his freedom , the dangerous Tree is named , it 's Situation described ; he is warned , he is threaten'd on pain of immediate Death . What can be more ? 11. If his Will had been chain'd , it had been to take it away , or as to speak a Contradiction , What had that been but to Uncreate Him ? What had that been but to inflict the utmost severity on Him who was never yet a Sinner ? 12. What could confine Adam's Magical Will to call up such a Tree ; for Moses dividing the Sea , Joshuah's stopping the Sun , Eliah's calling down Fire , his , and Elisha's dividing Jordan , were but Fragments of Adam's perfect Piece . Q. 59. Why did God forbid Man these Trees , What was the Cause thereof ? A. In the 57th Answer appears what this Tree is , and why said to be in the midst of the Garden . In the 53d , is shewn what this Worlds Fruits were when at best . And in the last preceding Answer , what introduced it into the midst of Adam's Garden , aud where that is ; to which severally , to avoid Repetitions , is this referr'd . 1. Which well pondered , little may suffice for Answer of this : For though Adam was God's total Image , by having the third Principle on him ; yet he was not in it , nor of it , but Lord of it , and it , as it were hung , to him . As the Lord Jesus Christ was in the outward World , but not of it , but of and in Heaven : So was Adam in the Garden of Eden , but not of it , but of , and in Paradise . 2. Again , Adam's Body was no otherwise one with the Astral Spirit than as allied , or as Brother to it ( proceeding from the same Holy Element ) yet was to out-live it even for ever ; because his Body was conjunct with an Eternal Soul , and Divine Spirit ; whereas the Astral Spirit hath its Age , and recess into its Aether . 3. But the Tree of Good and Evil was Corruptible , having it's Root in the Elementary World , influenced only the Astral , in which the separated Properties were so awakened , as it consisted of Heterogeneous Good and Evil Parts : Even those of the Dark World radically impressed . 4. So that it was Death and Poison to the Paradisical Heavenly Man ; for it generated Putrefaction , and a filthy Draught and Bestiality ; wherefore the Gracious Creator did so severely or expresly and strictly forwarn and forbid Man that Tree . Q. 60. Wherefore should Man rule over all the living Creatures or Beasts of the Earth ? How , and to what End could that have been ? A. Negatively it is answered , That Adam while he stood , had no need ▪ neither . 1. Of their Milk or Carcasses for Food , or Skins or Fleeces for Cloaths ; because Corruption contributeth nothing to Incorruption and an Incorruptible Body : as Heaven wants not Earth . 2. Nor their Strength for Labour or Culture ; for the Pro●●●●ons needed by him were Pure and Heavenly . The Effect of the Curse it was that it was said , in the sweat of thy face thou shalt eat thy bread . 3. Nor their Courage or Velocity for offence or speed ; for no Opposition needed no Counter-force , and no Extremity needed no Speed. 4. Nor their assimilating or Antipathetick Powers for Medicine ; because no Sickness needs no Physick ; no penetration of Bodies , nor impairing of Parts ; no need of assimilating or restorative Applications . ( 2 ) 5. They wanted not him . 1. To be Justice of the general Peace ; for tho' they were of adverse qualities , yet innoxious . till ushered in by the Curse ( as the effect of Sin ) irritated and arm'd them against Man , and against each other . Their innocence was their defence , their Contrarieties were no more offensive to each other than contrary Colours are , or Flowers of different Kinds . 2. 6. They wanted not him to raise them a subsistence ; for their Creator had provided so for them , as they should be no burthen to him , nor his Divine Off-spring ; he cares for the Ravens . A. 7. Positively to shew how , and to what end his Rule should have been ? It 's answered ▪ Adam and his Heavenly Offspring should have used all the Creatures as Letters standing in several Volumes , Sections , Sentences and Words in the Book of the Creation ; declaring what the Creator is , what He willeth , and what He doth . 8. And though the Creatures are Dumb , as are Characters of Letters ; yet the Divine Powers of the Spiritual Worlds are spoken in and by the Creatures more expresly than are our Minds signified by Writings , or our Passions by articular Sounds : And hath Art fram'd Accents , Aspirations , Liquids , &c. Much more hath the Infinite Powers spoken themselves , and the Holy Names of God in the several Pieces of the Creatures , shewing the Principles , Properties and Figures of the Eternal Worlds . 9. And as Adam's holy Offspring had blessedly Multiplied , and Paradise gloriously open'd it self ; so the Creatures had ( in their low Sphere ) born a part in that Triumphant Theatre ; nor had they been subject to Vanity , Pain , Impotence and Misery , by Want , Weakness or Drudgery ; for that the Curse subjected them to . 10. But during their respective times , had sweetly delighted themselves and Man in Ecchoing , and in their measure assisting , the High Praises of the Infinite Gracious Lord , and when their Parts were acted , have gone off the Stage with Swan-like farewels , into their first Principles and Aethers . 11. Adam gave them Names according to their Roots and Designs , wherein they shall be in their Idea's before the new Blessed Men successively produced , and as it were perpetuated by the wrestling of the Properties ; for neither in this sence shall Man's Disobedience frustrate the purpose of God , or give Period to the Glory of his Creation Work ; for the Spiritual Worlds will obtain their Desires of imaging themselves for ever . As saith our Apostle , Because the Creature it self shall be delivered from the Bondage of Corruption into the Glorious liberty of the Children of God. 12. Nor are the Creatures useless , but serve our God's Designs . And 't is observable even Sathan useth ( if he may ) the most accute Wits , while God by Men of low Parts doth confound the Wise ; for so , though Sathan used the Serpents apt Wisdom in his cheating Imposture , God honoured the Ass , the silliest of Creatures to divulge such Truth as was necessary for a Prophet's Instruction and Reprehension . Whence we may observe , if under their Vanity they are of such excellent uses , what would they have been , had they retained their Primitive Excellencies ? Q. 61. Why did God say , it is not good for Man to be alone , whereas yet in the Beginning he looks upon all his Works and said , They are very Good ; yet of Man only he saith , 'T is not good that this Man should be alone ; Why was it not good ? A. In the 43 Answer , it is shewn why God created but one Man at first , and not Man and Woman together , and in the 45th Answer , what Form and Fashion he was when he was neither Husband nor Wife , but both . In the 46th appears Adam , had not at first Man-like Members , Guts , &c. In the 47th , That had such been , he could not have stood in Eternity ; whereof it cannot be denied he was by Creation capable . 1. All which duly weighed , evidence why it was said at first all was very good ; for then was Man a compleat Image of God in all the three Principles , illustrated by the second , ( viz. ) his Soul in the Eternal Band , his Spirit in the Divine Holy Triumphant World , his Body out of the Holy Element , having both Tinctures of Fire and Light enriched and fortified by all the seven Properties . Having further the Authority over the Creation like a God , the Intellect of an Angel , and Innocency of a Dove . 2. And whereas afterward it is said , It is not good for Man to be alone ; it was not from any defect in the Creator's Work , for that ( as above appears ) was perfect to a high degree ; but the Creature had ceased his Progress , as no other Creature had ; for of none of them was it said as of Man , though not a few of them were ordain'd , and still do propagate themselves otherwise than by distinct Male and Female , as well in the Sensitive as in the Vegetative and Mineral Republick . See the 54 Answer , v. 1. and 43 Answer , v. 3 , 4. 3. And the being not good , may be noted from the Consequence of dividing the Tinctures , that it succeeded as to an Army broken , or a Besieged City , one part Parling with the Enemy , without Privity of the other ; concerning which , the above quoted Answers speak much . 4. Yet so propitious was Infinite Goodness and Wisdom at this Stand and Ebb of his Creature , as to provide so suitable an Expedient ; not only that might prevent a worse state , but which might also bring forth an Incomprehensible glorious Master-piece and Miracle of astonishing Love and Condescention , the Lord Jesus Christ ; of , and for whom are all things . 5. Thus is it manifest , how at first it was very Good ; after that , how it was said it was not Good : which may lead them that list , to penetrate that when the End shall find the Beginning , how the undivided Tinctures making the Virgin state shall be again and for ever very good ; as saith the Lord himself speaking of the Children of the Resurrection , that they neither Marry , &c. but are ( in that respect ) as the Angels of God. 6. Which state is amply signified , that it should have been , by the Lord 's recommending it to all , to whom Power for it should be given ▪ also , in that it was a Way traced out by his own Example , pursued by our Apostle and others , and Prophesied in the Revelations . Q 62. Why caused God , or did suffer a deep Sleep to fall upon Adam when he built a Wife out of his Rib ? What doth it mean ? A. 1. Sleep is a Perquisite or Appendix to Time , a Foreigner to Eternity , the result of a Conflict or Strife , whereinto the vanquished retireth , as doth the Matrix or watry Element , when it is over-powred by the Fiery or Astral . 2. And though Adam had not actually tasted the Fruit afterward forbidden , yet had his Imagination penetrated into , and his desire drawn forth the Tree on which followed the Severe or earnest Inhibition . Then he ( as one overcome ) slept or swouned , which the Divine Life in the Resurrection knoweth not . 3 He slept to the Angelical World , and awakened to the outward ; for Sleep is a respite , or an arrest of the exercise of the Divine and Rational Faculties : also , as Death is to the Elementary outward Life . 4. Not that it was imposed by Power without him from foreign Will and Necessity , but was a necessary Supplement with reference to Adam himself ; which is the thing meant and taught us by this deep Sleep which God is said to have caused to fall on him . Q. 63. How was the Wife or Woman made out of Adam ? What doth the Rib [ taken ] out of his Side signifie , of which God made the Wife , as Moses writeth ? A. 1. Moses saith , God took one of Adam's Ribs out of his Side and thereof made a Woman . Will any understand the Text so grosly as that his Bones were then as ours are , dry , dead , rocky , obnoxious to the penetration of Fire , dissolution of Time , &c. Such a Thought is rather applicable to Bestiality than the Eternity . 2. We are therefore to know the Rib whereof the Woman was made , signified part of Adam's Strength ; for such were the Bones he then had , and not such dead petrified , weighty Substances as ours : no more than his Flesh , which was created for Eternity was like our Bestial Flesh , at the Root of which is a Worm . 3. And because Adam's Bone or Strength was a Composition of all his Essences , Principles and Properties ; therefore it is rightly said , a Rib , or Bone and Substance : nor is it any new Phrase to put one part for the whole , the Scripture abounding in all parts of it with that manner of speaking . 4. Also that it is said to be taken out of Adam's Side , may signifie the procedure to be from the Noble and Central Part , and into the Side literally did enter Longinus Spear , when the Lord of Glory was Crucified . 5. Eve was that Child which Adam should have gloriously produced , which had he done Divinely , Powerfully , Actively , Magically ( according to the excellency of his Creation-right ) it might have been call'd his doing it awake ; then also had that Child been as compleat as himself : but being brought forth by an assisting Power , and ( as to him ) passively and unknowingly may we be call'd his Sleep ; therefore less vigorous and perfect than his own Structure . Thus the second Temple which was raised in an Eclipse of Times , could not reach the excellent Fabrick of the first Temple . 6. Yet , forasmuch as Eve was brought forth ( though in some weakness yet ) with no offence to the Modesty and Virginity of the Divine Sophia of God's Wisdom ; therefore was she Holy , though by the reason of her feebleness , very near to a precipice of Danger . Q. 64. Did Eve also receive a Soul and Spirit from Adam's Soul and Spirit , or a n●● strange one , peculiarly or severally given of God ? A. 1. Had nothing been taken from Adam ( whereof to make Eve ) but a Rib , and that had been such a Bone only as ours is come to be , Eve's Production had not been from all Adam's Essences ; but such she was , only Man hath most especially the ●ir●● Tincture , and Woman most especially the Lights Tincture . The Man more of the f●●●t , or Soul● Principle , the Woman more of the second or Spirits Principle . 2. Thus Eve cannot be said to have a Soul and Spirit new and peculiarly from God ; but to partake with Adam of the same Soul and Spirit , as may be proved as follows . 3. To deny Eve part of Adam's Soul and Spirit , because for her Structure the Text only mentions a Rib , would with like force argue that she was not of his flesh . 4. If Eve were not of one Soul and Spirit with Adam , their Posterity must either ( every of them ) have new created Souls , and so be unconcerned with their first Parents Transgression , or uninclined to their immediate Parents Good or Evil habits : The former of which , opposeth Religion ; the latter , Sence and Experience : Or else the Children must have each two Souls and two Spirits , one from each of their Parents , which were a Solecism , and morally a Contradiction by making two Eternities . 5. If the Woman had another Soul and Spirit , then that with Adam it must be out of other Principles , but other Principles whence Soul and Spirit can be , there are none ; for it were as absurd to make new Eternal Principles , as to make new Gods. 6. If the Soul and Spirit of Eve had not been one with , and part of that of Adam's , then the Lord Jesus , who took a Soul from the Virgin Mary , had not taken Man's ( or the Male ) Soul , and so Men were not redeemed , which is contradictory to Law and Gospel , Faith and Reason . Q. 65. How was the dividing of Adam into the Wife or Woman effected ? A. 1. Had the parting been natural , genuine and according to the blessed Paradisical state , it had been as voluntary and delightful as is the Sun 's diffusing its Radiance , or the Olive tree and Vine putting forth their Fruit. 2. But the Text calls it [ casting him into a deep sleep ] so as the Phrase may be compared to the manner of Chirurgeons , about to make some deep Incisions which the subject of their Skill would not without great Impatience , if awake , permit . 3. And whereas Moses saith , [ took out one of his Ribs ] signifieth a violence and force , not only as before without the Privity ; also not only without the consent and concurrence of Adam , but implyeth some unwillingness in him , and may be compared to the cutting the outer and inner Bark of those Trees a little above ground , whence issueth the Rosin ; and those also yielding Frankincense , or drawing the Blood of a fruitless Vine for some singular use . 4. And the Phrase of [ closing up the flesh again ] signifieth , there to have been a rending , wounding , or laceration of Adam , all against the Nature of a Blessed Eternity ; which may be likened to Gardeners rending the Roots of Flowers , or cleaving with a hard Wedge or Pin the Roots of drowzy Fruit-trees . 5. So that from the whole , 't is apparent , that , whereas Adam was created perfectly with both Tinctures of Fire and Light , Masculine and Feminine in Virgin Modesty , Purity and Chastity ; which appears in the 45th Answer , that he was to have propagated a Progeny and Virgin holy Race out of himself , is proved in the 54th Answer . 6. That he did not so is apparent ; That therefore the Woman was separated from him by a Holy Violence , is evident by the above Discourse ; and that the Fiat took not only part of one part of him , is proved by the last precedent Answer , but part of every part ; and it is visible , that though the Woman is the weaker part ( which should strongly incline Man compassionately to bear with her , affectionately to assist her , earnestly to Pray with and for her , she being and bearing the weaker part of his Essences ) yet hath she every of the four first Forms of the Eternal Nature also , every of the Principles and every of the Faculties , Powers , Passions , &c. were all as truly imparted to her from Adam , as was the Spirit of Moses to the Seventy Elders , or the Spirit of Eliah to Elisha , but the manner how it was done was much otherwise ; being unknowingly , as to him , violently , and with notable penetration . Q. 66. Why did Adam presently take his Eve to him , and said she was his flesh ? How could he know her ? A 1. If a rent or cut divide the flesh of a living Creature , both parts earnestly will to attract each the other , and sement ; with like Reason did Adam take his Eve ; for while he was whole , and married to the Divine Virgin of Modesty , the Wisdom of God , he remained as the Sun in a Cloud , not doing what he was enabled unto . 1. But changing Love for Lust , his heavenly , dear , modest Love , Delight , Joy , and fixed Satisfaction , hath now a great aloy of Astral Precipitancy , Fancy , Immodesty , and deceivable seeming Satisfaction ; for the Tinctures , when thus divided into two distinct persons ( tho' as yet not throughly infected , but having only the above aloy ) expected to find each in the other the Virgin of Purity and Modesty , and from that mistake the Magical Ardency , introducing and belonging to the deformed Bestial Image arose and infinuated it self . 3. So when he but saw her , he saith , She is , &c. and straightway without interposing reflection on his former State ( for any thing appears ) he took her , where was then his Purity and Virgin Modesty , accompanying the Heavenly Man. This declension was so great , that the second Adam was conceived without the Masculine concurrence , bringing again the Purity and Modesty of the Heavenly Virgin , the first Image which Adam had caused to disappear . 4. The Man acknowledged her to be his flesh and bone , and took her , and they were Husband and Wife ; and Posterity are told their duty , that the Man leaving Father and Mother , must cleave to his Wife , and they be one flesh . 5. And the Birth of Cain following in the next verse after their expulsion the Garden , yet the Conception must precede , with due gradation of interposing Time. 6. But that the knowing Eve and her Conception are spoken of after the expulsion , may have this Mystery ; as being so unsuitable to the Paradisical State , as not fit to be recorded till after their being driven out of the very Garden . 7. And why might not by the Conception the Woman be the easier swayed to a libidinous tasting the forbidden fruit ? 8. In sad commemoration whereof the Tyranny of Womens Lusting so much inconvenienceth them , as not seldom to frustrate the Conception , other times to destroy the formed fruit , other times to impress forreign marks on them , and sometimes the Magical Lust is so rampant and voracious , as like a Storm it blows down the Abortive Fruit , Tree , and all . 9. And for Adam's knowing what and whence she was , the cause is plain , he knew his God , and by That knowledge knew himself , in the same Light discerned her ; for his Intellect was very radiant , it must be more bright than Noah's , who ( tho' in an ill sleep ) knew what every of his Sons had done to him , whilst he so slept , which sleep of Noah's is a pregnant figure of This sleep of Adam's . Q. 47. What was the Serpent on the Tree of Knowledge of Good and Evil which deceived or seduced Eve ? A. 1. The less is requisite to answer this , because the blessed propounder in His own Answer to This 8th Question shews what the Devil is ; and in His Answer to the 11th Question saith what the Dragon is , that strove with Michael . Shortly then , it little concerns us to know whether the Serpent that tempted Eve , were the Old One forming himself into That Animal's figure imitating his particularities , or whether actuating the very Creature to insinuate his design . But it greatly concerns us to know what the Tempter or Temptation was ; tho' Eve should not have known it . 2. The Tempter is a Will resulting from the Central Fire of the Dark impressed Forms of the first Principle , without enkindling the Love fire of the second , thereby becoming separate and broken from the Infinite Inseparable Unity into Self-lust . 3. It therefore imageth it self into a hunger after knowing the multiplicity ; ( viz. ) after entring into , possessing of , or rather being possessed by the divided Properties of the Out-birth or third Principle , without enkindling the Love-fire of the second , thereby becoming separate and broken from the Infinite , Inseparable Unity into Self-lust . 4. It therefore imageth it self into a hunger after knowing the multiplicity ; ( viz. ) after entring into , possessing of , or rather being possessed by the divided Properties of the Out-birth or third Principle . Will it be said the Tempter should have been character'd , and here is only the Temptation ? 5. It 's answered , we may know the Evil Tree by the corrupt fruit . Again , the Tempter is dangerous to us for the sake of the Temptation : What could the Fisher do without his Net or Bait ? Again , tho' Eve were but little , and Adam less propense to the sugar'd potion , yet we have abundant thirst , like one in an inflaming Fever desires drink . 6. 'T was therefore necessary our Second Adam should be able to say the Tempter cometh , but findeth nothing in me . To prevent Ruine , we must imprison our domestick Foes to avoid their betraying us to the common Enemy . 7. Every man is tempted when he is drawn aside of his own lust , and enticed ; which saith not only that our own lusts are our Temptations , but that it is what every man is obnoxious to . 8. It is of sad consideration , that many who abandon the Wit , Craft and Subtilty of the Fox in great measure , may yet betray themselves to the curious Art , Contemplative Ingenuity , and Innate Wisdom of the Serpent , falling also far below the Divine , especially in This. 9. That the Wisdom from above is not only good-natur'd , as peaceable , gentle easie to be entreated , full of mercy and good fruits ; but is also high-born , ( viz. ) pure , humble , self-emptying , denying , annihilating , mortifying , judging , condemning , leaving , loathing , witnessing for God against it self and all others . Adding to Faith Patience , to Experience Hope , with which Faith , Patience and Hope enduring all things , waiting in extremity with quiet resolution . 10. True it is , that much penetrating speculation , and knowledge , natural and acquired for advance of reputation , with improvement of Property and Self-pleasing , is the Serpents Dust and Meat , but the former are bits he cannot rellish , they are his bane , poison and death . Q. 68. Why did the Serpent perswade Eve , and not Adam , to lust after the fruit ? What was the fruit on which they both did eat death ? A. 1. Whether an envenomed Shaft pierce the heart through the breast , or through the side , it is equally mortal ; Such was the Serpents Temptation , and Eve might more easily be seduced , because the breach was begun in her very Structure and Constitution by the separation of the Female Tincture . Again , the Woman was as a scattered party , who are more suddenly made a prey of than the Body of any Army . 2. The Temptation might take hold of her most readily , being her self a kind of Temptation , having drawn Adam from his pure , chast , precious , dear Virgin-state ; therefore the Tempter awaited her , and prevailed by a kind of assimilation . 3. Naturalists observe Assimilation effects much in motion , as in the hastening of Bodies to their several Centres , not only in rarity and density , and the version of the Needle , but in velocity and penetration ; that the Arrow headed with Wood , and the Woodden Wedge shall pierce and cleave Wood by more ready insinuation than Iron . 4. And This squares most with the Apostles humbling charge on that Sex , that the Woman was first in the Transgression , &c. not barely with respect to the Serpent or Temptation it self , but her declension , inclination and propinquity to curiosity , which still is found amongst them , preparing her to swallow the Bait. 5. But I spare them , for the above hints pondered may suffice ; rather adding that men should be the more compassionate and assistant , knowing they are Man's weaker part , and of his own Essences . 6. To say farther what was the fruit on which they did both eat Death , little is enough , but refer to the 7th , 8th and 9th verses of the 57th Answer concerning the Tree of Good and Evil ; which shews it to be of the third Principle , no better nor worse than That we eat of , yet mortal Poison to their Paradisical Life . 7. And ( a little to digress ) let it be considered , that the Lord's blessing the Meat when he did eat with his Disciples , teacheth us to know and remember the peril , lest the Evil Properties in the Creation should so steal themselves into our Meat or Drink , as to associate with , heighten and strengthen the Evil Properties in us . 8. Therefore we find some character'd who make provision for the flesh , to fulfil the lusts thereof ; and of the Rich Man , that fared deliciously every day ; and of others feeding themselves without fear . A sin prevailing by Assimilation with our voracious , licencious , wanton Appetites , willingly indulging our selves to forget that the Provisions for our Lord and his Disciples were a few Loaves , and a few little Fishes , and those he multiplied or augmented by Miracle , yet the Loaves were but of Barley in a Country abounding with Wheat , Milk , Honey , &c. Q. 69. What was the sin , and how it is become a sin , that the same is an Enmity of God ? A. 1. What the Tree of Good and Evil was , and why forbidden , the 7th , 8th and 9th verses of the 57th Answer explaineth . How excellent Adam's first State was , is somewhat distinctly in the whole 52 Answer . How he fell , and how low , is touched in the 51 Answer ; a review of all which will be eminently assistant to the searcher , and a large contribution to the Answer of this . Yet farther 't is answered , 2. That as Lucifer and his Angels by imaging in their Bodies the Forms of the first Principle , left the glorious holy 2d Principle , whereby their Tincture became not only impure , ●separate and unclean ; but falshood and filthiness in the abstract . 3. So Adam being Ruler ( by Creation right ) in the third Principle imaged in the Spirit of his Will ▪ Mind and Soul , a hunger of the same third Principle , grasping the shadow ( as painted Food ) instead of the substantial Quintessence and Bread of Eternal Life , departed out of the Unity wherein he possessed all and every good perfectly at once for ever , into a few little parcels of fading good blended and interlaced with Volumes of multiform exquisite , real , steddy , permanent Evils . 4. What the Will is , the Man is : Thus the Will of Lots Wife 's captivating her by the Accommodations of their late opulent Seat ; she is by the Astringent Property fixed a Pillar of Salt. Also Nebuchadnezzar placing his chief Glory in such stuff as must be rubbish , becomes a Beast or Fowl ; for the Magical Will hath ( as even in Witches appears ) the over-match to the Forms of Elementary and Astral Concretes ; because the Magia is the Power of the Will , or Hand of the Mind , having its Root in the Potence of the first Principle or Eternal Band. 5. Thus our first Parents , by impressing in their Originally Noble Breasts the Good and Evil Properties , could not retain the Divine Image : As the Eye looketh not at once upward and downward ; therefore the pure Love , Delight , Joy , and Heavenly Man disappeared , and the Dead Form resigned . The Apostle saith ▪ Death reigned . As Iron , when the Lustre of the Fire is gone or a Lamp extinguished , so no more could he be Divine , and Sensual , Earthy and Heavenly . 6. This departure was his sin , and the impression of Lust introduced the departure . And this eager impression and departure from the second Principle deformed his Soul and Body by awakening the Properties of the Good Beasts , which at best are but partly good , and that but transitory ; because their Aethers must resume them . 7. The same departure at the same time also awakened in him the Properties of the evil , cruel , voracious , crafty , hateful , wrathful , envious , poisonous Creatures , which , tho' they are resolvable into their Aethers also , yet being ingrafted on his Everlasting Root , they were eternally his , and he theirs . 8. Thus is it an Enmity against God , and had so remained irrreparably ( as the the anguish of Frost , and fierceness of Fire are at Enmity against the sweet harmonious Temperature ) had not Infinite Grace inspoken again the word of Reconciliation , which is the promised Seed and Regenerator . Q. 70. Why did not God hinder it from being effected , being he did forbid it them ? A. 1. The Answer , if full , should open the true sense and plain meaning of God's Predestination , and the Election and Reprobation , which hath so much perplexed Mens Minds , tortured their Inventions , filled so great part of their Volumes , imployed so much of their Time in Oratories and Pulpits , exerted so much Ardency in their Grave Disputes , whereon hath been founded such confidence in their Censures , raised so many curious Distinctions in the Schools , so constant Agitation , different Results influencing their Lives and Demeanour ; that it hath been as Sicilia to Rome and Carthage , or the Philosophers Stone in Divinity . 2. And tho' some of each Opinion are eminent for holiness and integrity of Life , innate and acquir'd gravity and Wisdom , happy Education , deep Speculation , yet each party in diametrical opposition of the others Maxims sit down abundantly satisfied with their own . 3. Making Predestination and Reprobation like the Mysteries coucht in the Revelations so folded up , as may stir up mans industry , exercise his utmost abilities , humble him to the dust in his highest flights , teach him not to contemn the minute parts of Divine sparklings , exercise his faith , patience and love , and stir him up to prayer . 4. It may not be expected here should be an abridgment of the controverted Arguments suited to the depth and heighth of the reason , expositions and deductions they have made , or a ravelling into the knotty intricacies and labyrinths , their tacit impeachments of supream Justice , their deriving the Origin of crimes from the Fountain of purity . 5. Instead of all which is recommended to the studious and unprejudiced inquirer Jacob Behmen's Book concerning Election and Predestination , where ( if the bottom will satisfie ) he may find the depth as convincingly evident , as the profundity of the Subject will permit , and the Inquirer penetrate . 6. But not daring to leave it thus ; let me be as plain as a Child , and as regardless of content , and in the Lords behalf , and do hope by his guidance , must say , Our God is perfectly good , one intire Will , not Yea and Nay , but from Eternity and in Eternity never did nor ever can will Evil , for such a will were a breach in the intire Unity ; he made man very good , had he will'd him to have been sinfully evil , impotently evil , or penally evil : Either to act evil , be unable to good , or suffer evil , would he have exempted him from these ? But contrariwise hath monish'd him of his danger , menaced his running thereinto , and when he fell , shew'd infinite pity by gracious power to restore him . 7. To admit a contrary thought of God is ingratitude , to plead for it borders on Blasphemy , and makes us as the Devils Advocates ; for Adam's shifting his sin on the Woman , and her loading it on the Serpent , was evil ; but for any to cast it on God , is a boldness which the Serpent did not presume on ; for we find not him to say God had reprobated him , and therefore he must needs be what he was . 8. Our destruction is of our selves , our Salvation of God. It was wrought above our conception , and we contributed not to it : But our aversion , as it could not frustrate , so it did enhance the inestimable value of it : Yet our Salvation is not ours without us but wrought in us , with us , tho' not by us . 9. The Christian must simply , plainly and readily obey as little Children do ; a Father calls his Children , they ask not , whether tho he calls them all , he wills that some only should come ? But all , one out-running the other , according to the degrees of strength hasten to him : He bids them go this or that way , they go , calls them out of the dirt , they come : This Food they eat and that they forbear ; for he tells them this is good and that will make them sick . They play with a Bird , but fly from a Toad ; for he saith this is harmless the other hurtful . They admit not the least thought that he saith one thing , and hath a secret contrary will. 10. And certainly all Mankind are more truely Gods Off spring than a natural Child is of his immediate Parent , and are accordingly all call'd upon . 11. Gods Voice is in Mens Hearts , Ears , before their Eyes , they are surrounded and inclosed in it , and penetrated by it , sometimes it stops mens career , here it whispers , anon it thunders , there it leads , by and by it draws or drives , to one it glanceth convictions , to another it gives succours , one it warneth in his sleep , another in his solitudes . 12. Thus it strives with man , wrestleth to Gain him , standeth in the door of the Soul , calling all the day long from Morning to Evening of our Life , and where it is not hearkened unto it withdraws , and is grieved at resolute impenitence , and that ceasing to strive is call'd Gods hardning , leaving the Soul a Briar or Thorn ; for where men mistake wilfulness for wisdom , and become not as a little Child , that wisdom is their snare and seducer . 13. Thus we see so astonishing grace and condescention is in the Mighty God , that he is greatly desirous , exceedingly concern'd and sollicitous to restore his disappeared Image in Man. It is not therefore a cross direct force and violence to the Scripture which saith of Christ , he tas●e death for every man , to restrain it from many , yea by far from the greater number ? Do those that so restrain it speak the thing that is right concerning God ? Ought we to believe God or such contradictions ? 14. Let us consider that to have made Lucifer and Adam unalterably what at first they were , had been to have made them more than Creatures , viz. rather Gods ; or else less than Inferiour Creatures , ( viz. ) with Imprison'd wills . But there is no room left to doubt that the true Interest and Highest Good whereof any Creature is capable , is to be what the Gracious Creator designed him . 15. Let us be so plain as to make the Precepts of our Gracious Lord to be the best comment and discovery of his own Glorious Sublime Nature . I am to believe evil must not be done that good may come , and that this Principle is derived from the Holy God : May I yet believe that from the same Fountain issued reprobation of an indefinite number of Angels and Men compelling them to be really guilty black Criminals , abandoned wholly to hardened sinful resolutions , adverse blasphemous will , and to be fuel for everlasting Burnings ; that the good of shewing his power and wrath might thence be extracted . 16. The will of the Father is the reason of the Child . And God commands me to forgive , that I may be like him , do good for evil : And that I , who am less than a drop to his Infinite Abyss and Ocean of Mercy , should yet shew so much Mercy , as to help the Beast of my Enemy fallen under his Burthen . How can I then think that this God of Infinite Bowels did from Eternity reprobate any of his Intelligent or Rational Children and Creatures to be Back-broken , or design snares and pits into which they must necessarily fall and be precipitated ? 17. It is written what if God willing to shew his wrath , &c. having endured with much long-suffering the Vessels of Wrath fitted for destruction . It saith not that God fitted them for destruction : But it saith of God , that he had endured them with long-suffering , but in ver . 23. It is written of the Vessels of Mercy that he , ( viz. ) God had afore prepared them unto Glory ; which distinction is very weighty and significant . 18. Again the Judge himself tells us the manner of the great irrevocable sentence , ( viz. ) Come ye blessed of my Father , inherit the Kingdom , &c. But in ver . 41. He saith , Depart from me , ye cursed , into Everlasting Fire , &c. But saith not , ye cursed of my Father , as before ye blessed of my Father , signifying evidently , that men make themselves accursed which deserves heedfully to be pondered . See the answer of the fifteenth Question throughout particularly the ninth verse . Quest. 71. How were the Eyes of Adam and Eve opened that they saw they were naked , which before they knew not ? 1. It is manifest Adam and Eve were an Image of God in all the three Principles , but they should have lived a re●igned life in the second , contemplating the Greatness and Glory of God in the first Principle , but not have entred into it , as Lucifer had done , also should have seen how the third did Image God , and over that Adam was to rule , but not subject himself to it by becoming an Image of it , or receiving nourishment from it ; for his so doing ( as in the foregoing answers hath often been inculcated ) the transitory Food having in it the divided properties , is Bestial , Mortal and Putrefactive , and Adam and all his Off-spring became thereby as the Beasts . 2. Therefore entring into that unsuitable state their Eyes were opened to behold their Nakedness ; for they were appointed to a Paradi●ical Glorious state , else they had been furnished with Hides , Fleeces , Furrs , Feathers or Scales . 3. But falling into the principle for which they were not provided , they were as naked and unfit as we are to fly into the Air , whereto Wings are requisite , or to live in the deep , whereto Fins and other peculiarities must adapt Creatures . 4. But their Eyes were so open'd to the Out-birth , as shut them to the Divine Birth . My Hand is but a small part of me and given me for good uses , as was the third Principle given them , but with my Hand I can hide the whole Heaven from my Eyes , and so did they ; for by shutting the Divine Eye , they opened the outward dark one , as on departure of the Sun we see the Houses , Trees , &c. obscurely . 5. Had I lived in the time before Adam's death , and had spoken with him , I might have found him groping by the strength of his memory after the things which I should have sued to him for the knowledge of ; all which he by the infallible Light saw distinctly , and had exquisite knowledge of before he Fell : Like one who hath a Candle in his Room , and seeth every thing plainly , but that once extinguished must by memory direct his Feet and Hands to grope out any thing he would find . Q. 72. What was Adam's and Eve's Shame , that they hid themselves behind or by the Trees of Paradise ? Whence came their fear and terrour ? A. 1. When they had imagined into the third Principle , that is so far penetrated into it as to Lust after it ; then did the Eye affect the Heart , for the strong Magical Will and Mind conforms the whole Man ; especially the Body which is as the shadow of the inner Man , who is the Substance . 2. This Lusting , when it proceeded to actual Eating , awakened the Properties of the first and third Principles ( that is the Hellish and Bestial ) in the innermost Man , which was before irradiated with Divine Love , and true Sublime Wisdom , filled with the Spirit of Holiness , Tranquillity and Angelical Excellencies : this most inward Image of God ( according to the second Principle ) was invaded by the inletting of the four Forms of the first Principle , which compose the Kingdom of Wrath. 3. Their outward Man given them out of the one Element ( whence proceeded also the Astral World ) receiv'd by the awakened Lust the Will of all the Evil Beasts in the divided Properties ; as of Goats , Cocks , Boars , Bulls , Foxes , Dogs , Wolves , Bears , Tygers , Lions , Crockodils , Vultures ▪ Serpents , Vipers , Toads , &c. 4. Thus , Man who was the Quintessence and exquisite Abridgement of the Creation as to the third Principle , in having their total Energy in pure Heavenly Harmony without Admission into him of any of their divided Evils : now by Lusting hath taken into him every of their hateful Properties , and become a Beast of all Beasts . 5. For their imperfect Evil Properties by Transplantation into his excellent Nature are sublimed into real Wrath and Obstinacy , and Premeditated Rebellion against the Kingdom of Divine Love and Grace ? defiling him with bestial Lusts ; which in them is filthy , but in him sinfully so . 6. And Adam and Eves Body which was heavenly before , hereby became dark , opake , sluggish , bony , deadish and fragil , obnoxious to wounds , sickness , the Turba , Mortality and Dissolution into Ashes . 7. No wonder then their shame , horror and fear should drive and pursue them to hide behind the Trees , from that glorious Face , whence they had withdrawn themselves , and before whom they were no longer able to look up . 8. For their Monstrous Image was notorious , even such as made them contemned by the very brute Creatures ; who withdrew theawe , fear and service from them , which they were to have paid , they were scorn'd by the Devils , a shame to themselves ; how much more then were they sunk in the All-observing Eye of the Infinite God. Q. 73. How did Adam and Eve really Die in the Fall to the Kingdom of Heaven and Paradise , and yet live naturally to this World ? A. 1. To answer this , it must be told what the Life of God was in Adam and Eve , which Life consisted in an entire Union with the Universal Will ; which Union is so absolute , compleat and perfect , tha● the Holy Angels and Blessed Men may be said to have no Will at all , and their Unchangeable Happiness is their resigned Life , wherein they lose themselves , and find all for ever . 2. As a Family is wholly at the guidance of the Lord of it , so are they ; but on setting up an adverse Will , the makers of the breach dye to the Will and Conduct of the Father of that Family ; and those making themselves their own Lords , cut themselves off from the Family . 3. Or as a Twig while it continues in the Fruit-tree hath one Will with the Tree ; but when once it is rent off , and grafted into another Stock , it gets another Will and another Life to bear other , be it bitter , sour or otherwise Evil , Fruit. 4. Thus Adam and Eve impregnated themselves with the third Principle , receiving a bestial Life from it , and putrefying Nourishment ; their Divine Will , Appetite and Knowledge did thenceforth immediately Die and was Extinguish'd . Thus a well Educated Child apostatizing from his first Principles , degenerating into contrary Practices , dyeth to them , and loseth his first Love. Q. 74. What was the Voice of God in the Word when the Day grew cool ? How did God recall Adam ? How is this to be understood ? A. 1. By the cool of the Day , is understood the time when Adam's Eternal Day was grown cool ( that is ) his Temperature was faln to Extremities of heat and cold : also alluding to the End of a Natural Day , which though hot , closeth coldly . 2. By the Voice of God , is understood God's Anger in their Essences ; for they had awakened the Turba or Wrath in themselves ; Heaven they were at Enmity with , 'twixt it and them was a firm inclosure of a whole Principle , they might see Devils deriding them , and Fear the Fate of Lucifer , the Holy Angels had quit all intercourse with them , nor could they help them . 3. While this sad Knell was rung them , their Fear of God's Voice was not only at that of his Wrath in them , but that of his Love and Pity , to which they were estranged , such as the Earth trembled at when the Blood of the Lord descended on it from the Cross. 4. The Voice of the Lord moved and walked in the Gates of the Deep , in Fire and Light in the first and second Principles , and recalled them . But concerning the recalling them , the following Questions will require to Discourse of . Q. 75. What is the Seed of the Wife or Woman , and bruising and Treading upon of the Serpent ? What did God speak or breath again into them ? Was the same nothing else but an ou●●ard Promise , or an Incorporation of the effectual working Grace ? A. 1. The Womans Seed is not the Fire Soul , which standeth in the first Eternal Principle . It is not the Astral nor Elementary Principle or Power arising thence . It is not the Eternal Son of God ▪ the second Person or Divine second Principle , though the Lord in humbling Himself , to take our Nature , often calls Himself the Son of Man. It is neither of these ; for the first is too hot , the second too cold , the third infinitely too high . 2. But that which is properly the Seed of the Woman here intended , is the Heavenly Humanity , or true Virgin Image of God , the pure Sophia consisting of Divine Wisdom and Modesty , which was Married to Adam till his Transgression made a Divorce . 3. This is that Grace which was here again inspoken into Adam and Eve , and this is the Pearl which is to be searched after with all diligence , which was not only barely promised but brought in the Word , and ingrafted into the Light of their Life . 4. This is the Lamb slain from the Foundation of the ( fallen ) World , not only intentionally but actually ; for being in every of Adam's Offspring witnessing for God , was resisted and slain in its strivings with the old World and downward . 5. But where-ever the bent of the Will inclines to obey and subject it self to the Divine Councils , in such was restored the joy of their Salvation , ever pointing at the Lord , who being the true Son of the Virgin , in the fulness of time bringing this Virgin by taking Maries Essences , consisting of all the principles and properties and making of two one , by that power which is able to subdue all things unto himself . 6. But so heavenly and pure is this , that one that hath it cannot shew it to one that hath it not , much less give it to such ; but he that hath it can stammer and speak by parcels , and darkly by Parables , for such what he saith will seem , tho' it be not far from every one of us . 7. He can give the other some directions where to dig for it , also what it is like , and what it is not like . But Men are exceedingly perverted from it by the many Images their Astral Spirit imposeth on their Understandings : So that the Invitations of pure , simple , and self-emptying Truth can hardly get audience , more hardly obtain to be considered and penetrated , but with highest difficulty get obedience from us , and due Soveraignty over us . 8. Men use their outward Senses so much , and are so full of Objects occurring to them , that they are strangers to the very existence of the Inward Sences , forgetting what the Apostle saith , That which we have seen with our Eyes , heard with our Ears , and our Hands have handled of the Word of Truth , &c. 9. The Men guided chiefly by the outward Sences are Sensual and Brutish , and yet too much of that sticks to us all : Such Maxims will not believe a Rock to be a shadow , and Faith a substance ; they consider not that Visibles are transient , and that which is not seen is Eternal , whereof Faith is the evidence . 10. Thus is the Lord from Heaven call'd the Son of God , Son of Man , and Seed of the Woman , and is so at once perfectly and unchangeably . 11. And fallen Man when once reunited to God by the death of the monstrous Image , and restored to this new , first , pure , Virgin Image , are by this Seed of the Woman made the Sons of God. See more to this purpose in the 81st and 90th Answers . Q. 76. What is the Curse of the Earth , what is thereby brought to pass ? A. 1. This Earthy Globe is very much unlike to what it was ; as our Bodies are also to that Adam's was ; for as Adam's Body was the Epitome of the whole Out-birth : So this Globe was an Image of the Astral World , and all the Properties , and the Divine Principle did penetrate it as the Sun doth the Fruits , so that the Earth was as much paradisical as it was capable to be , but it had these bounds . 2. That it could not be purer than the Root whence it proceeded , ( viz. ) the Astral and Elementary , and of those Heavens it may be said , they are not pure in his ●ight . 3. That it could not be more permanent than its Root , and none doubts but of these it may be said , they shall pass away , and be folded up as a Scroul . 4. That it was a compaction of the Mass of the Salitter , Sulphur and Mercurius of the deep , all of which were much darkened , corrupted and confused by the Fall of the Angels . 5. Yet was this earthy Globe in its first make before the Curse very Beautiful and Good. 6. And as in Mans Body so much of it is dead , hard Bones , foul Guts , stomach and gross Flesh , so that its first contexture seems worn out , yet it was and shall be glorious , though sown in dishonour . 7. Thus also this Globe consisting now of much raging deep , the unhabitable frozen North and South Extreams , other parts of parched Wildernesses and Desarts , also rocky useless places : and barren Heaths , sandy and Montainous Territories : Yet is a remainder of Fertility and Excellency here , seeming to be left so , to shew something of what once it was ; as Vespasian is said to have left two or three Towers undemolisht tho' desolate , to shew what Jerusalem had been . 8. The Earth before the Curse must have known no sterility , the Air no storms nor intemperature , the Seasons no unhealthiness , the Brute Creatures no hostility nor hurtfulness . 9. For tho' the properties were in all , yet had the Gracious Creators blessing so ordered and bounded them , that they could not be manifest to divide and discord among themselves ; for the good properties had the Dominion , and the other were serviceable in their places to the great ends of the Creation , viz. That the Divine and Spiritual World might be expresly Imaged in such exact order as the great variety of the Creatures and Creation were fitted for . 10. But Eve and Adam biting the Apple divided the properties so that the evil became prevalent and the good ( disturbed thereby ) could not influence as before , and Gods withdrawing the Vertue and Influence of the Spiritual World from them the transitory Creatures which were of their own Nature passive , became penetrated throughly by the evil : Thus those of hot , and others of cold quality were made such , in an intense degree , and consequently destructive Poyson , and Venom also in Vegetables , thus came the destroyers in the Earth , Air and Seas . 11. Adam and his Race should ( if they had stood ) have been as the Angel which John saw with one Foot on the Land and the other on the Sea ; so should Adam and his Race have had one Foot on this Principle , and the other on Eternity , but transgression set us adrift and sunk us , and for our sakes the whole Creation . Q. 77. How was Adam and Eve cast out of Paradice into this World ? What was the Cherub with the naked Sword before Paradise ? A. 1. Job from Opulency and Renown , washing his steps with Butter , and the Rock poured him out Oyl , falling to Nakedness , Sores and Contempt , had this vast disproportion to Adam's Fall , that his Inward Man not only retain'd stability but shone the brighter . 2. Nebuchadnezzar's degenerating and transforming into a Brute , was also exdeedingly disproportionable ; because he had little to lose , wanting the Indowment , especially the Internals wherewith Adam was glorified . 3. And Men that taste of the good Word , and of the powers of the World to come , yet after that fall into final Apostacy and Darkness , which from the best a fallen Man as Man can attain , to the worst a damned Sinner fa●ls into , hath yet a great disproportion to Adam's Exclusion had not Infinite Grace interposed ; for , as no Sinner mounts higher than feigned Happiness , but Adam's was real and sublime , so no Damned Wretch sinks more or comparatively but few with him , but Adam sunk a World , which must add to him a world of Woes . Thus far I have digressed to give some glimpse of the greatness of the Fall. 4. Now to shew how they were ejected Paradise into this World , the review of the 71 answer will be very helpful . We must farther know that it was not a precipitance from a more lofty to a more low or other local station , but a departure out of one principle into another asleep or dying a Nescience or Oblivion of Divine Tranquillity and peaceable Fruition of Eternity , and an awakening to the Turmoils , Impotence , Discords , Pain , Care , Sorrow , Enmity and Anguish of Mortality and Confines of time in the third principle or Out-birth , and by an Inviolable connexion fixed to the Everlasting wrath of the first principal or dark Abyss . 5. To know now what the Cherub and Sword before Paradise is , it must be fore-known that Cherubims signifie Images , ( viz. ) Gods Image particularly that of his Justice , that is Gods Righteousness and severe Justice this hath a Sword cutting off or away whatever cannot stand in the proba , all such are as Fuel to that Flaming Sword. 6. Will any say these are Novel Allegories , not demonstrable but of uncertain sound , let such consider , 1. What we fell from , our Reason saith from a pure state , capable of Eternity . 2. What we fell into , our Sences answer to an impure Bestial Mortal one . 3. How may we re enter , the reason common to all rational Creatures , tells it may not be by the old filthy Garment we thus got , for a weight that presseth us down must be put off , if we would rise again , what thus we foolishly put on , we must wisely put away . 7. The Sword of Divine Justice cuts off the Monstrosity , because the Mortal Earthy cannot enter the Heavenly . Having put on Immortality it may , but that Robe is Christs Heavenly Flesh and Blood , his Holy Heavenly Body , or Gods Body , in this we pass the Cherub . 8. But this Cherub and Sword is in us . Thus the Lord saith , No man hath ascended into Heaven , but he that came down from Heaven , the Son of Man , ( he saith not the Son of God ) which is in Heaven ; for the Divine principle was not only in him , but he in it , and he was it . 9. Let us know Heaven is in us ( viz. ) the Divine principle is in us , yet we may be far from being in it , until following the Captain of our Salvation we yield ( in his strength ) to have our Earthy man Crucified ; otherwise keeping our Right Eye , Right Hand or Foot , we with both Eyes , Hands and Feet shall be Excluded ; shutting our selves out for ever . This 78th Question begins the Fifth Grand Distribution . Q. 78. Why was or did the first Man Born of a Woman become a Murtherer ? A. Before Eve's Conception of Cain the following things did precede , viz. 1. Adam's non-exerting his power to produce a glorious Race of Intellectuals to succeed for ever the room of Lucifer's secluded Angels , which defect of Adam's came from his somewhat declining to the third principle , and Eclipsed his Magical Vertue and Lustre . 2 ▪ Next follow'd the dividing of the Tinctures , and thence forming Eve. 3. The departure of Adam and Eve from the pure Virgin Modesty , and going into the wanton Lust of the Out-birth , or Beastial principle , making a false Tincture . 4 ▪ A Self-will to Rule , for Eve would have been a Goddess ; hereby making an evil Root . 5. Thus tho' they had in them the word of promise in its own principle , yet leaving the resignation they walk'd in their own will , strongly drawn by the four Stars of the first principle , also by the Out-birth or third principle ; thereby making an evil Tree . 6. This was the Tree , now what fruit could be expected from an Evil Tree but evil . Is the Tincture spoil'd , the Root must be Infected , the Tincture through the Root Influenceth the Tree , and the Tree affects the Fruit. Thus in them the Fires Tincture being strong , suck'd to it the Bestial Out birth , their Will remained no longer in the resignation , but was a Self-lord , and joyning in the four forms of the first principle , becomes a raging Murtherer . 7. To which Eve would stir him up , who her self had at first an aspiring lawless Will , also mis-judging her Son Cain to have been the promised Seed which should subdue the Serpent , she might cocker him to lordliness and power , whence he might be provoked to Jealousie and Envy , lest his younger Brother Abel should usurp the Soveraignty , the rather seeing Abel's Sacrifice accepted and his own rejected . 8. And the Serpent who had an open Door into Cain's Essences when his False Tincture operated in him , was no less active to poison him , than he had been to infect and deceive Eve. 9. All which is a dismal prospect to all living in Beastly Lusts , a startling check to all Immodesty , a sad consideration to all Conjugal Irregularities , and a serious Looking-glass to all , for all that are or shall be Born of Women . Q. 79. What was Cain and Abel's Offering ? Why did they Offer Sacrifice ? What did they do thereby ? A. This Question hath three parts requiring respective answers , which seems most proper to be distributed thus , the first and third together , and after to speak to the second part . Q. 1. What was Cain's and Abel's Offering ? And what did they do thereby ? A. Moses saith Cain brought of the Fruit of the Ground , Abel of the Firstlings of his Flock and the Fat of them . 2. We are to understand that Mans Fall had brought him to be Earth ; for his Body which was out of the Heavenly Eternal limus or substance became vile , elementary and bestial . Now in that Body , and in the Matter Sacrificed , was a double parity and likeness , viz. both in one Principle , and both under the Curse . 3. Again , we are to understand that the Soul tho' since transgression is as subtile and immaterial as a will : Between which since the Fall and the Angelical powers ( by the Ministration of whom the Law was given ) is as to the Souls original a parity , but as to the erroneous bent of the Soul a dissimilitude . 4. Now to introduce the Soul into the Universal that it may be reclothed with its disappeared Body it had of the Heavenly Limus ( the Image which the Son of the Virgin restoreth , wherein the Blessed after the Resurrection shall be cloathed ) the Soul must have Matter as a Medium , it self being Spirit , whereby to reunite to its true rest , which Medium must be the Divine Substance . 5. Thus the Fire from Heaven ( representing the Heavenly Substance ) laying hold on the Unctuous Property in the Sacrifice and Fuel ) representing the remainder of the Right Humanity in us ) converts it into its own Magical flaming Property of Seraphick Love , figuring the Resurrection , and the destroying the gross Earthy part , separating its Form into Ashes and Vapour , figureth the cutting off of the monstrous Bestial Image by the Sword of the Cherub , because That cannot enter Paradice . 6. The Smell in the Sacrifices is the Sulphur of the Body which requireth the sweet Incense of the Divine Property to perfume it ; the Tast is the Saline Spirit of the Out-birth . 7. The Offering and Transmutation thereby , signifies the dying to Self-will , and uniting to ▪ and living in the Universal Holy Will , whence Man was strayed . Quite cross hereunto Cain dying to the Resignaation , and living to Self-labour Will , and Agitation in his Tillage found no acceptance . 8. Whereas Abel giving himself up , or losing his own Will , was taken up into and found all in the Universal Will ; which is an Eternal Truth , not speculative , but real and practical through all Ages , here and in the World to come , the ever enduring Divine World. 9. Now for the second part of the Question , Wherefore did they offer ? A. If the Answer of the other part of the Question be well pondered , this is also answered ; for Man being strayed , cannot be brought home but by dying to Self-will , which the Offerings did clearly represent , as hath been shewn . 10. Yet may we not think these and others of the Antients did This without Divine P●ecept , tho' not recorded when or how given , till after the coming out of Egypt ; for God rejects our Will , and weans us from it , as the Sacrifices evidently demonstrate ; so the straying Self-will may be deemed Captain of all the Armies fighting against God. Q. 80. Why was Cain's Murther for the Offering sake ? What was the ground of it ? What Type are these two Brothers ? A. 1. In the immediately preceding Answer is shewn what moved Cain to murther Abel ; which the Apostle saith was , because his works were evil , and his Brothers were good . 1. There being predominant in the Soul of Cain the four Forms or Stars of the first Principle , he did not by dying to their prevalence enkindle the Love-flame of the second Principle ; because it is done only in the Resignation whereto he would not bow his Will : So that all the discording Properties might in him have met in a Harmony by enkindling in them a Light Joyful Lustre . 2. Therefore was it that the Spirit of his Mind remained in the wrathful Dark Fire Principle , to satisfie , allay and quench his immoderate Lusts ready to proceed to a Hellish Anguish ; he would in That Spirit suck in the third Principle by his labour and tillage , yet would hypocritically offer That to the Lord. 3. He might climb up in his claim of Primogeniture , to a Will of Prerogative over his Brother , and when he not only fail'd of Precedency , but of Equality with him ; for that Abel found merciful acceptance , whilst his Offering was rejected ; his Countenance fell , his Pride finding a repulse , turned him to Wrath , That to Envy , and That to Murther . 4. Thus the Parents Disobedience is visited by the wickedness of their first-born . Now what Type these two Brothers are , is evident : They were both Sacrificers , only Cain had no more but the Form of Religion and Devotion , joyned with a hatred to him who had the Form as himself , but had the Power like his God , which makes men as distinguishable from others , as the accepted Offering was from the rejected one . 5. Cain is the figure of all who causlesly hate another ; for That being in the heart , is heart-murther , if it enflame the Tongue but to detraction , it hath one considerable aggravation , if it move the Brain to devise mischief , the Foot or Hand towards doing it ; it is still greater , if it perpetrate the purpos'd Evil , 't is heavier yet . 6. If it extend to many of the True Worshippers , or ( if it could ) to all , it is become the Blackness of Darkness ; drawing on themselves all the righteous blood-shed from Abel to the day of doing or willing the Evil. 7. What need much be said , the Hunter or Persecutor is known ; for tho' the Goatish Creature may undiscerned associate among the Sheep till the Judgment of the great day , yet the Wolf is notoriously distinguisht from the Lord's Flock of Lambs . 8. They are the figure of the Christian and Antichristian Churches to the end of time . Also here to the considering mind it is evident , that cruel Persecutions rise not but from the strong , stern , lofty , bitter Forms of the first Principle , who are so cruel each to other in an Intestine Wrath , that it is exceedingly more facil for the Sons of the Humble Light Principle , sweetly to yield up themselves a Sacrifice , than for the Evil Ones to perpetrate it , and still or quiet their own clamorous Consciences in and after the fact , but such bitter persecuting Spirit existeth not in , nor resulteth from the third Principle or due Natural Magistracy . Q 81. In what Grace was the first World saved without the Law ? What was their Justification ? A. 1. Tho' the 75th Answer contributes much to the solution of this Question , yet the more plain , full and direct Answer of this is , That the Lord Jesus Christ , the Eternal Almighty Son of the Father , was , and is , and is to come , the only alone Redeemer , Justifier and Saviour ( by him , for him , are all things , to whom all Knees shall bow , and all Tongues confess him ) by uniting the Heavenly Humanity to the Seed of the Woman . 2. In the Volume of the Book it is written of Him : He is in His own holy Principle in the Light of the Life or Heart of every Man that cometh into the World ; He cannot be comprehended by space ; for all Heavens are comprehended by Him ; He is a Branch in the Infinite second Principle , whence is the Divine Virgin of Wisdom . 3. He was inspoken by the Father into Adam and Eve at That needful Time as a Refiners Fire , or as the Holy Fire which descended and transmuted the material Sacrifices , or as a Tincture ennobleth Metals ; He is to the Soul as it is to the Body , to the Understanding as the Light of the outward World to the Eye ; to the Deadness of the Soul the Animation , Food to its Hunger , an Appeaser to its Tumults , reducing her of meer Grace from the Multiplicity to the Unity ; such was He to the Old World ; and in the fulness of Time the Divine Wisdom and Purity assumed the Woman's Seed . 4. For at the instant of the Father's inspeaking , Christ did re-implant Himself in the Light of the Life of Adam's and Eve's Souls to dispossess the Strong Man , and through all Generations doth stand in the Door of the Heart of every Child of theirs ( none excepted ) reproving Sin , warning of the Judgment to come , and Preaching Salvation : This is the Light shining in a Dark place ; the name of This is Infinite Love , and it is also the Word of Reconciliation : To Him give all the Prophets witness , and also all the Holy Ones which have been since the World began . 5. Here are no Novelties , nor in any of the blessed Jacob Behmens Writings may such be found . But whereas men have dark confused notions of God , like those of Athens dedicating their Altar to the unknown God ; of Him therefore whom men ignorantly worship do Jacob Behmens Writings give a clear , certain , demonstrable and distinct knowledge , and of all things and Worlds ; also of all Creatures , from the most holy Angelical Princes of Eternity , to the most despicable excrescence of Time. Q. 82. Was Cain condemned for his sins ? Or whether did Cain become damned in respect of his sins ? What was his doubt or despair of Grace ? A. 1. The heinousness of his sin appears ; 1. That Abel provoke't him not , who in truth of heart offered , but Cain only in shew ; the one really did what the other only pretended to do . Aggravation , that on fall of his Countenance , and rising of his Wrath , the Lord reprehended and warned him before his perpetrating the fact . 3. Aggravation , his false and stubborn Answer after he had done it , before Sentence , I know not ; Am I my Brother's keeper ? 4 Aggravation , his desperate Answer after Sentence ; My punishment is greater than I can bear ; or , my sin is greater than can be forgiven . 5 Aggravation , that he went out from the presence of the Lord to marrying and building . So that were there no more in the Text , it had left him in a most desperate , forlorn state . His sin therefore under these Aggravations must of its own Nature , and by its own Writ condemn him . 2. But Cain is under a twofold consideration ; one as to his own Person , and so he was a Sacrificer , a Priest and Worshipper of the True God : Nor may it be doubted but that the Offering in it self was well warranted ; for God's approbation of Abel shews it had Divine Institution ; yet was Cain a Worshipper with an Evil Heart ; that is , an unresigned Spirit , but a Self-will , and therefore not accepted . 3. Cain is to be considered as a Figure of the Formal Hypocritical Worshippers and of them , 1. Such who pretend to worship the True God. 2. That in the Outward Form of what they do , suit their Worship much according to the Letter . 3. That yet are strangers to the Spirit , Life and Power of Divine Worshipping . 4. That have some Outward Dignity , Priority or Authority over the humble , resigned Worshippers . As Ishmael and Esau had the Primogeniture of Isaac and Jacob. 5. That they have a strong disposition and preparedness to Anger and Envy against the Faithful Worshippers , and do make all such Approaches to their hurt as they can : As did Balaam and Corah with whom Cain is ranked . 6. Such as when they can hurt or kill , have so great impenitence as hardens them against Self-accusing , and impudence to deny their Evil Facts . 4. Now to close the Answer , It is true , all such Churches or Persons as are figured by Cain , are , whilst they continue unregenerate , seeking to please the Self-will in a lost , desperate state under the first four Forms , and shut up in the first Principle 5. But forasmuch as God did set a Mark on Cain , thereby defending him against the destroyers ; all this may be without his particular personal condemnation . Q. 83. Why did God make a Mark on Cain , and said , he , or whosoever that slayeth Cain , his blood shall be avenged sevenfold ? A. 1. Cain said , From thy face shall I be hid ; also every one that findeth me shall kill me . It could not be the Outward Man there meant , for that could not be hid from God , but the Inward might fall into Darkness , and so be as it were hid . No● was it the Outward Man that he feared they that found him should kill him ; for there was no Man besides him but Adam ; but it must be the Inward Man that might be kill'd ; for to That there were Enemies enough . 2. The ●ark God set upon Cain must not therefore be understood to be on his skin or flesh , but on his Inward Man , to withstand the Spiritual Enemies ; That Mark therefore must be an Opposite Power to that of the Evil Spirits , which must be confessed to be the Covena●t of Grace , Jesus Christ , which was inspoken , imprinted and set upon him . 3. The Threatning ; He that slayeth Cain , vengeance shall be taken on him sevenfold ; must be an Inward Vengeance , for Outward it could not be on Inward Enemies ; but to be understood thus , that if any Spirit slay Cain's Inward Life , vengeance shall be taken on him sevenfold , that is , Eternally in all his seven Forms of Life . 4. Thus Grace was extended to Cain ; nor may we think Cain was the Only Cause of that Murther ; for his Propagation in the divided Properties was his first mover ; and as Cain had Grace extended to him , he being the figure of the False Church : So is Grace extended by Christ to such of That Church as shall come out of it into the Resignation . 5. And Abel's sincere giving up of himself , as well as the Offering , enkindled the Love-fire in his Lifes Forms ( who by propagation was otherwise out of the divided Properties ) but therein he was the Figure of Christ's Humble Church . Q. 84. Wherefore said Lamech , Cain's Successor , to his Wives Zilla and Ada , Lamech shall be avenged seventy and seven fold ; what doth this mean and signifie ? A. This Mystery prophesied by Lamech calls for these Considerations . 1. What he was from Cain ; viz. 1. The seventh . 2. Why to his Wives spake he this ; viz. because by the Woman came the first Evil and Vengeance : And to his two Wives , pointing at the divided Properties . 2. The next is the thing spoken , I have slain [ or would have slain ] a man to my wounding , or in my wound , — and a young man to [ or in ] my hurt . 3. No one is named to have been slain actually , but That and the other Reading [ would have slain ] signifies an Internal Slaughter . And if Cain be avenged seven-fold , truly Lamech seventy and seven-fold , shews the Vengeance was not against the person of Lamech , as it had not been against That of Cain . 4. Whence we are to know , that the Holy Ghost signifies by the Man , or young Man slain , or that he would have slain the Heavenly Man , against whom Cain was the figure of E●mity . 5. And Lamech the seventh from him saw the holy Power World ( acted by the Mental Tongue or Language of Nature ) would withdraw , and vengeance should be taken by the dividing of the High Tongue into seventy Languages , which was done at Babel . 6. And under ▪ This Hurt and Evil the World still groans . But where the Divine Power Rules , men speak one Language , tho' imperfectly ; but they who are under subjection of the multiplicity , speak Confusion , and run into the Abyss of Disorder and Enmity : Concerning which I here say the less , because it will be met with if God will open in any one understanding to answer the 89th Question . Q. 85. What was the greatest sin of the Old World ? or first Terre●tial Human World ? A. 1. Their greatest sin was their leaving the Divine Substance of the second Principle , and going into the Out birth or third Principle ; which is only a shadow , figure , image , or representer of the Substance , whereby they mistook that for their chief food which is not so . 2. It is written , All that is in the World , is the Lust of the Eye , the Lust of the Flesh , and the Pride of Life ; and they are charged with the Lust of the Eye , and the Lust of the Flesh : And after it follows ; God saw that their wickedness was great on the Earth , and that every imagination of the thoughts of their hearts [ or desires and purposes ] were only evil continually . 3. The Heart is the Parent , the Thoughts the First-born . And as Water is best known by tasting at the Fountain ; so is the Heart by the Thoughts , Imaginations [ or makings ] for so signifies the word Imaginations , shewing Man's Soul to have a kind of Creating Power . 4. And if Man chuseth ( as they did ) the things of This World for their Chief Good , that his Choice is his God , and his Love makes him to be the Propriety of the thing chosen . 5. Such men are therefore call'd the Children of This World ; for that , Man rather lives where he loves , than where he is . And what Man chuseth for his Chief Good , loves and lives in his desire unto ▪ puts confidence in ; here during all the Union of the Soul with the Body , That is the Substance his Will feeds on , and That is his , and all he hath for ever . 6. If it be God , it is heightened and perfected ; if it be the World , it is more wretchedly depraved ; which being a Substance fixt in his Will , the same he shall for ever in●atiably desire , but never reach , and therefore be his Torment and Anguish in Eternity . 7. Who hath bewitched men therefore , that they chuse not and practise what their Reason cannot but dictate to them ( as depraved as it is ) to be best ▪ And That is That Divine Love and Eternal Life , which Christ in God is more elegible than the Lust of the Eye , the Lust of the Flesh , and the Pride of Life . 8. What cure is there when men depart from God's Goodness ? God is but one , and hath but one Son eternally generated of his Substance , and That Son can die but once ; our resistance of his Calls , makes God by Ezekiel say , I am broken with their whorish heart , which had departed from me , and with their Eyes which go a whoring after their Idols : Like to what he said to the first World ; It repe●ted the Lord that he made Man , and it grieved him at the heart , &c. Q. 86. What is the Henochian Life ? What is become of Henoch ? or where ●●th Henoch re●●tined ; so also of Moses and E●●as ? A. 1. Not without many haesitations come ● to this ( almost singular ) Question . Many Recoils from my attempts to adventure speaking of so secret a Mystery : My heart meditateth terror to see it self groveling . But it must be said the Henochian Life is a Life of Faith ; for the Holy Ghost saith , Henoch was translated that he should not see death , and was not found , &c. And tho' the Administration of the Henochian Life be so rarely found as it is , and hath been , and that the Writing on it might seem to anticipate and forerun the discovery of it , yet for the sake of the Sons of Wisdom , to whom only it shall appertain , it is answered , and let such be directed . 2. To consider Christ's Life in the Wilderness , who after his abandoning the Food of the divided Properties in the third Principle forty days ( being in the temperature ) was then ministred unto by Angels . Let it be considered that this was no Life separate from the Elementary Body , but as well it , as the Essences of the Soul remained unchanged . That Hen●ch's Time and Ministration shall be within the Circle of Time , signified by this ▪ that he lived just so many years as are days in one year . It shall be in and under the six Forms of Nature , not entring ( as such ) into the Sabbath as himself was , the sixth Generation only excluding Adam , who should so have generated . The whole Essences of the first Principle , and the whole Elementary Body of the third Principle , ( remaining really such ) shall be throughly irradiated and penetrated by the second Holy Love Principle , yet so secretly ( tho' absolutely ) as shall not be reached by the outward Eye . 3. But in This Administration shall not be Henoch's Translation , much less the change or mutation spoken of by the Apostle Paul ; but they , tho' being in , shall be yet unknown to the World. 4. To the second part of the Question , What is become of Henoch , so also of Moses and Elias ? I readily confess to have an impulse and clearness to speak only of Henoch and Elias , and concerning them , Do answer ; they are no farther from us than the third Principle or Out-birth can be removed : I speak not of Mathematical Distance , but Metaphysically of Principles ; and tho' the Out-birth or Astral World , in its divided depravity , imageth Hell and Death , blended with the Divine Powers , yet in its due place it imageth the first and second Principles in sweet Harmony , yet still is but an Image . 5. Henoch was not transmuted or risen again , but translated , and hath the third Principle in or on him ; it is not as with the Saints , raised at the period of the Sufferings of our Redeemer ; for it was with them then raised , as it will be with us in the Resurrection . It is not with him , as with Christ risen and ascended , but rather as with Christ when transfigured , but not wholly so neither ; but he is in the Astral Man ( without the Turba ) a Substantial Image of the Spiritual World in the Heavenly Harmony . 6. It is said of Henoch , Gen. 5. 24. he was not ; which is expounded by the Holy Ghost , Heb. 11. 5. he was not found ; so and no otherwise is it understood of him and Elias . 7. They are not in highest Exaltation , as those who having laid down their Astral Man , and are raised , receiving it again in the New Body , or Christ's Heavenly Flesh and Blood , in the One Holy Element the Divine Substance , whereof the Astral World is the Spring and Image , which Off-spring and Image Henoch and Elias retain , tho' ( haply ) in the highest Glory the same Image is yet capable of . 8. Therefore was Elias Ministration expected to return , as it did once in John the Baptist ; and again his and Enoch's are yet to do . For thus , what the Lord Jesus saith of himself , is in this state also a fixed Truth , John 12. 24. Except a Corn of Wheat fall into the ground and die , i● remaineth alone ; but if it die , it bringeth forth much fruit . Q. 87. What doth Noah's Flood for Sin typifie and point out ? A. It points out the Judgment of the Great Day : 1. That shall be ( as the other was ) inevitable . 2. That Day , after many Warnings through all Ages , shall yet come suddenly , even as the Deluge after 100 years premonition came as a surprize . 3. That Day shall hasten and be shorten'd , even as the other was promised to be forborn 120 years , came in the one hundredth year after . 4. There shall be as safe a Deliverance to all the Children of the Faith of Noah by the Antitype of the Ark , as was the Ark to Noah and those with him . 5. The True Ark of the Covenant having the first , second and third Principle , composing and establishing one Eternal Power or Heavenly World , is typified by the first , second and third Stories of Noah's Ark. This World will be much less excusable than that was , among a multitude of Instances producible in this ; that the Judgment to come is News to few , nor hath been , as appears by this , that tho' in the first publishing the Gospel to the Gentiles many laughed at the News of the Resurrection , yet find we none so doing at the Judgment to come . Nevertheless how few enquire for the Ark ; whereas in the first World , the Deluge could not be foreknown but by believing the one only Noah . 1. It figures Fallen Man as followeth ; 1. It points out , That by Man's departure from the Order wherein he was set , his Out-birth over-mastered him , as did those Waters overwhelm all . 2. As Waters , whereof some are sweet , others bitter , fresh , salt , stinking or poisonous , make all one Flood ; so all the Properties , when separate , though various in themselves , make up one uncleanness . 3. It figures the Universality of Man's Apostacy , leaving no Man , nor any part of Man exempt from the general Confusion , like that of the Flood . Q. 88. What doth Noah's Drunkenness signifie , by reason whereof he cursed his Son Ham ? A. 1. Noah represented Adam several ways , particularly as he was the beginner of the Second World or Monarchy , as Adam was of the First . Again , Record is made of the Names of but three Sons of Adam ; ( viz. ) Cain , Abel and Seth , whereof one ( viz ) Cain only bare the Image of the Apostacy . Noah had also three Sons , whereof Ham only bare the same Cursed Image . 2. Adam Lusted after This Worlds Property , thereby falling from his Divine Understanding , Creating , Gratifying , or Living in the Sensual Image , which is signified by Noah's Drunkenness , which clouded his Holy Image , and uncovered his Shame and Brutish Image , which is so evident as needs no enlargement . 3. Ham was cursed , for he was the Figure of Introduced Bestiality , whereunto the Curse was annexed ; This was That False Lust taking pleasure in Shameful Nakedness ; therefore of Ham came the filthy , and more than beastly Sodomites , and the vile brutish Cananites whom Joshuah destroyed . 4. But Ham's admission into the Ark shews , that the very Mocking-spirited men are no● of purpose reprobated , but Salvation is tendred them . The farther Answer is referr'd to the 34th Chapter of the Mysterium Magnum , &c. Q. 89. What is the Tower of Babel ; and wherefore were the Speeches there altered ? A. 1. The Tower of Babel , is Fallen Man's Confidence ▪ his Home and his Defence : Yet is a mistake having no Foundation but one continued Cheat ; for whilst Adam stood in the Temperature , he needed no Tower ; for himself in God was a strong Tower , standing as the Image and in the Might of all the three Principles and Harmony of all the seven Properties . 2. But when Man had run into the multiplicity of the divided Properties , the Holy United Powers could no longer be imaged by him , as a Branch cut off a Tree retains a little of the worser part , but nothing of the vigour of the Tree . He became a degenerate Plant , and was like a City infested with Intestine Fatal Broils , so that it can hold no commerce abroad , or like a man distracted , who cannot advise nor be advised , being a stranger to himself as well as to common Prudence . 3. For Man having passed from the Unity into Self , became a God to himself , and so there were as many Gods as Nations , as Families , yea as Men : Then could they no more speak the One Language , than abide steddy in One Power , whereof they had deprived themselves . 4. Therefore was the One Language confounded into many , as One United Power was distracted into many feeble ones . But to shew what the One Language was , and the possibility , or impossibility , or restoring it , and way how , cannot come under the present Question , but falls of its own accord under the 145 , 146 , and first part of the 147 Questions , whoever God shall enable to arrive at their solution . Q. 90. What was the Covenant of or with Abraham concerning the Blessing , and also the Circumcision ? What doth that signifie ? A. 1 It was not a Litteral or Verbal stipulation as the Covenants amongst Men are , and as we are too apt to conceit and deem it . Yet is it the subject of many , and in some respects of all the holy words and writings imparted to us . 2. It is the again i●kindled holy power of the Eternal Divine World , which was ingrafted and inspoken into the darkened Souls of Adam and Eve ; creating peace and order there , as the Light had done in the Chaos in order to the Creation of the Out birth or World , figured by t●e Tincture which transmuteth and innobleth base Metals to Gold : And as the holy Fire inflamed the Sacrifices , the Inspoken Grace set on Fire Mans cold Affections ; for he was given to that end * as a Covenant to the people . 3. This was the Holy Seed sowed into the Light of the Life of Adam and Eve , which was their Salvation : Yet pointing to and being the Lord Jesus Christ , who was and is , and is to come , yesterday , to day , and for ever , but at the time of the limit of the Covenant took Flesh. 4. This according to the Flesh was to descend and be in one line only from Adam to Seth , thence to Sem , Abraham , and Tribe of Judah , and took the Womans Seed in the Virgin Mary . 5. But according to the Spirit and Divine Life ( wherewith , and by which it was in the fulness of time begotten ) it was not only in that Line , but in every of Adam's Children as an Ingrafted Word , as truely in Cain and in his Race , as in Seth and in his Race . 6. This was grieved at the Heart , by the old World , vexed by the Israelites in the Wilderness , and ( as Gods formed Word ) is his witness in Men , judging and importuning from Age to Age. This , like the small Grain of Mustard-seed , grows up to such a Tree as whose top reacheth Heaven . 7. This was the Covenant and Blessing given Abraham , and with respect to the Union it hath with the Son of God , was both the Food of Adam's Soul , and of Abraham's Faith , and the Author of his Faith and Confidence . 8. And now being come to the Circumcision , having set a Law to my self to avoid repetitions ( all I can ) do refer to the 8th and 9th Sections of that short Tract call'd , [ Considerations on the Scope of J. Behmen ] compared with the 41st Chap. of the Mysterium Magnum , is said to be Epitomized or Abridged in the Book of Extracts , in every of which it is so largely opened , that to touch it here would be Tautology and superfluous recitals . Q. 91. What Figure is the destruction of Sodom and Gomorrah ? How was it eff●cted ? A. 1. The destruction of Sodom , &c. is the Figure of the destruction of Babel , sometimes call'd the Antichrist , sometimes the Whore , sometimes the Man of Sin ; a Man for his daring Courage , a Whore for Unfaithfulness and Impudence . And these do figure Sodom , &c. 2. 1. In their State and Grandeur . 2. In their Sin. 3. In their Downfal . Their State consisted , 1. In their O●ulence being richly perfectly Scituated , thus do Babylon , Antichrist , and the Whore covet and possess the Fat of the Earth . 2. Their State and Grandeur ; Sodom , &c. were Cities , Royal Cities , having Kings and Pomp. 3. In their security by their numbers as Cities in a well watered Land. Like the second , thus doth Antichrist ally it self by Policy to Chief Magistracy . Like the third , thus doth Antichrist establish her self by outward force . 3. In their Sin ; Sodom's Sins were , 1. Pride . 2. Fulness of Bread. 3. Idleness . Thus Babylon and the Whore is said to be in Scarlet , with a Golden Cup in her Hand , not got by Industry , but already in her Hand . And is distinguishable and an Enmity with the Servants of Christ ; for , 1. Christs Servants are like their Lord , humbled to the Earth . 2. If not poor outwardly as for the most part they are , yet are always as having nothing . 3. Not Idle ; for they are working out their own Salvation with fear and trembling . 4. In their Downfal , sudden and unexpected , Sodom's was not in the silence and horrors of the Night Season , but when the risen Sun had renewed their hopes of Safety . Thus is it said of Babylon , who said I sit as a Queen , &c. in one hour is her , &c. 2. That Sodom's Ruine was immediately from above . Thus the Apostle saith of Antichrist ; Whom the Lord shall destroy by the Spirit of his Mouth and Brightness of his coming . Therefore shall Babylon fall irresistibly . 3. The Fall of Sodom was ●otal , final and irrecoverable or irreparable , in every of which it figures Antichrist ; for to express it it 's said that a Mighty Angel took up a great Stone like a Milstone , and cast it into the Sea , saying , thus with violence shall the great City Babylon be thrown down , and shall be found no more at all . 4. In the fall of Antichrist those that will come out of her shall be received ; figured by the escape of Lot and his two Da●ghters , as saith the Holy Ghost , Come out of her my people , that ye partake not of her sins , nor receive of her Plagues . Thus Antichrist and Babel might well and fitly be call'd Spiritually Sodom and Egypt . 5. To the sec●nd part of the Question , ( viz. ) How it was effected ? It 's answer'd , 1. Not by the Hel●ish Fire , for the Fuel and Matter of that Fire must be Eternal . 2. Not by the ●ire which shall sweep and reduce the Out-birth to it first principles before the last Judgment ; for that would have dissolv'd the Elements . 6. But it was effected by the flagrat of the Elementary Fire , which was fully sufficient to execute Divine Vengeance on the Elementary part of Sodom , &c. Q. 92. Wherefore did Lot's Wife become a Pillar of Salt , how is it to be understood ? A. 1. For a dreadful warning to all succeeding times , of the effect of Covetousness . We are not to be trusted with the World till we are dead to it , as Paul saith he was , then , as tho' two dead Bodies come not of their own accord one to the other , they may be brought together , but they embrace not each other , and being parted again , grieve not . 2. Man is what he wills ; for the Magical power of the Will , especially if it be strengthened by the Astral Spirit , is ( by far ) an over-match to the Elementary , as is the Eternal Soul to the Astral , now , and especially after dying of the Body . Therefore when Adam and Eve's will were gone into the Out-birth of the third principle the Lord tells him , Dust thou art . 3. Lot's Wife looking back was a captivating her self again , so directly against Gods goodness and Mercy , that it is said , Remember Lot's Wife : And is a figure of all Apostates ; like those Israelites after the Babylonish Captivity , who returned to Egypt to their own destruction . 4. Thus those who in their simplicity are come a little way out of the Antcihristian Yoak and Cheats , yet suffering themselves to be drawn back by the advantages of this World are near Lot's Wife's condition : So the Israelites long'd for the Flesh-pots : And Demas and Judas drew back to perdition . Q. 93. Wherefore did the Daughters of Lot lye with their Father , and first made him Drunk , that they might be with Child by their Father ; whence arose two Potent Nations ; what doth this Figure signifie ? A. Such as can see no more in Noah's Drunkenness than what the Letter recorded , nor in this of Lot but the Incest , &c. would make the Holy Scripture to be only a bare Narrative like other common Histories . 1. But the figure of Lot shews how Adam ( and in him we all ) went out of the Paradisical order into the Bestiality of the Out-birth : whereby we were overwhelmed and as one drunk , and hath made his and our propagation so far estranged from the Divine purity in which Adam before the dividing of the Tinctures should have propagated his holy Race , as may be best figur'd by inordinate , incestious , Bestial Lust. 2. And wheteas this came in his sleep , shews the sleep of Adam , and our death , neither of which should have been , had the Divine order been observed . 3. Again , as of this came two potent Nations , Moab and Ammon , we see how near of Kin the faln , impure , incestuous , bastard brood of faln Mankind are to the holy Seed the Lord Incarnate ; for Lot was Abram's Brother Ha ▪ ran's Son , so they were of Consanguinity as betwixt Abraham the Man of the Covenant , and Lot the Figure of the Lords sacred ones and redeemed , of whom came these Incestuous productions . 4. For Ammon and Moab were not so forreign to Israel but that God commended to them the care of his people to be their covert from the spoiler in requital of Abraham's rescuing Lot from the four Kings . 5. This openeth a Door of hope to all the faln Mankind tho' in Adam sinfully conceived as David confesseth , yet the Covenant placeth it self in and near unto us , ( viz. ) in our Souls and the Lord himself humbled himself to become our Brother . 6. And lastly , Whereas the two Daughters of Lot did this to preserve a holy Seed of their Father , which was but an impure Bastard Seed , thereby they figured Eve , who thought her first-born had been the holy promised Seed , saying , I have got a Man the Lord , which was Cain the accursed Seed . Q. 94 What doth the figure of Moses signifie that he must be drawn out of the River or Lake of Water , and be preserved to such a great Office ? The Sixth Grand Distribution . A. 1. What can figure the wretchedness , misery and helpless state of all faln Adams woful Offspring more to the Life than Moses lying in an Ark of Bulrushes amongst the Flags in the River Nilus : Where neither his Father or Mother after they had hidden him three Months could better provide for him . 2. To an Infant cast out in the Green Field was even Jerusalem compared , but this figure was something more , for the Field will support the Body , but not the Water without an Ark. The Earth also hath besides Men , several Creatures that may shew kindness to an out-cast Infant , but the Water hath none , also that River wanteth not devouring Creatures . He was sentenc'd to die as soon as he was born , his very Existence was a Capital Crime . 3. The figure thus considered hath these express significations , viz. 1. Moses his so forlorn Estate , is the true circumstance of every Child of Adam . 2. Amram and Jochebed , are Adam and Eve. 3. Pharaoh , Gods severe Justice . 4. Pharaoh's Daughter , the Divine Virgin Sophia . 5. Her Maid Servant the Inspoken Grace in us , and outwardly the Prophets , Apostles and Preachers of Righteousness . 6. The Ark of Bulrushes , all the conveniences our first Parents could leave us . 7. The Sister of Moses , our dearly affectionate Guardian Angel. 8. The River , the dissolution and mortality of our Astral and Elementary Man. 9. The devouring Crocodiles the Evil Angels . 10. His being drawn out , saved , nursed and honoured , the Regeneration . 4. The figure tells us that all Persons and Nations , Jerusalem as others , are by the heavy Fall as wretchedly helpless in as absolute peril , and of themselves as ignorant of the same as was that out cast Infant : With this grand addition , that as they grow in the wisdom of the World they wade deeper into the miry Flags , are more hazarded and sinfully hardned , till in a moment they go down into the Grave as a prey to the Destroyer . 5 Virgin Sophia stirs up the Inspoken Grace , by the Ministry ( ordinarily ) of the outward publishers of the Glad-tydings , whereby Man is carefully nursed , and safely preserved notwithstanding the Decree gone forth against him by the severe Justice from perishing by the River or evil Monsters ; the mortality of our Astral and Elementary Man from the Devils . 6. And the sweet loving blessed Angels figur'd by the Sister of Moses , are concerned Spectators of our calamitous state , and willingly ready by their Ministry to help , save and retrieve us . But all such dark obstinate Men and Women who will not quit their Ark of Bulrushes , but load themselves with the slime , and be defiled with the pitch wherewith it is covered , do grow unactive and unweldy as to Divine Works , and stick faster and sink deeper into the filth , becoming an unavoidable prey to the Destroyers . Out of which perswade us , O Lord , to suffer our selves to be drawn . Q. 95. Why did the Lord appear to Moses in a fiery flaming Bush when he chose him ? A. 1. It hath been often shew'd that Man's Fall was his going into the third Principle or Out ▪ birth , therefore did God doom him to the toiling about Earth ; which was by the Curse made Barren ; for the first Principle meekned and glorified by the Properties of the second , doth where it entreth into the third Principle ( triumphantly ) make it a Paradise . 2. But the afflicted Sons of Abraham groan'd under the toil of the third Principle , which they inherited from Adam , and travel'd to be deliver'd from the Bondage of it , crying to God because of the Rigor of their Servitude ; as the Poor where-ever they are oppressed may do , assuring themselves their cause is weighed . 3. In this needful time God appears to Moses , in the Fire of the first , the Flame and Lustre of the second , in the Bush representing the third : both to shew them what they had lost , and that as the Fire could burn in the Bush without consuming it ; so could the first and second Principles have well consisted with the third , had the due order been kept . 4. For when the Harmony was preserv'd , the first with its four Properties was as a Root to the whole , the second as a Life to the Root and the whole , the third a Fruit or Vertue of and in the whole . 5. Whereas in the Severation and Disorder , the first was a fire to the whole , the second only as an incomprehensible unknown Life and Witness : and the third a Life of Vexation , Sorrow and Pain , and loaden with the Curse . 6. Therefore was it the Lord appear'd in the Idea of the two first Principles , and so appearing sanctified the third , which was meant by the Command that Moses should put off his Shoes ; because the place was Holy Ground . 7. By the first Principle is signified the Lord's Jealousie and Zeal , and by the second his merciful Love and Pity . Therefore is this Figure ( as are many others ) repeated over a thousand times ( from Age to Age ) on and towards the Souls of all God's ransom'd and Redeem'd ones . Q. 96. From or out of what Power did Moses do his Works of wonder before Pharaoh ? A. 1. The Apostle saith , I can do all things through Christ that strengtheneth me . But to shew what Power enabled Moses to do his Wonders ; It must be known whither go the Groans and Complaints of the oppressed ? It is answered , into the Principle of God's severe Justice , such time as wicked Oppressors destroy and devour Wicked Men like themselves . 2. But when cruel Beasts grind and hunt the Lord's Flock , who are not of their Game : ( though they also have the Beasts Hide on them ) but return Good for Evil , Praying for their Persecutors . This passeth into the Principle of fierceness with respect to the Enemy ; but the Holy World , the Fountain of Grace and Compassion , is strongly prest upon , with respect to the wronged Children . 3. And unless the Oppressor enter into the Grace Principle by humble , earnest Repentance ; all his Works , Words , Thoughts , and every their Aggravations go into a Substance , and are treasur'd up for God's Judgment , and then those that sow the Wind shall reap the Whirlwind . 4. And from the Holy World is it said , I have seen , I have seen the affliction , &c. I have heard , &c. and am come down . So that Moses ability lay in the Abyss of God's Power and Holiness ; that is , in both first and second Principles . 5. For whereas the Avarice , Haughtiness , Envy and Cruelty of the Driver goes into the Treasure of God's Wrath , so the Patience of the Lord's Family goes into the Treasure of God's infinite Love-Principle , and Holiness ; as we therefore reap Wheat or Cockles whence we sowed them , so is it here ; thus Moses had Power , out of his first Principle of awakened Zeal to Muster the fierce Qualities in the third Principle , and bring them like a Victorious Army upon Egypt ; and out of the Treasure of Divine Grace to visit , secure and exempt G●shen . 6. Yet God is but only One ; thus the sweet Odour of fragrant Herbs , and the fumes of foetid Weeds , differently ascend from one fire wherein they are burnt . 7. Is it occasionally ask'd , whence is the Power the Magicians did their Wonders by ? It 's answered , it proceeded out of the divided Properties and Powers of the spoken formed Word or Out-birth , which the Ancients were skill'd in ; yet was theirs impotent , when in competition with the might Moses exerted , for his was the speaking , forming Holy Powers , whereof theirs was a Figure and Representation . 8. But our Modern Pretenders to Wisdom in Nature , are Men of Words , having neither Divine Substance , as was in Moses and the Prophets , nor true Knowledge of the figure or formed outward Powers , as had the Antients : but pretending Divinity to Umbrage their shallowness , do call God's Power in the Out-birth Diabolical , and pretending Philosophy fill their Schools and Books with an empty Sound of vain words , fictitious and fabulous ; neither knowing what they say , nor whereof they affirm ; first Coin feigned words , then contend about their Etymologies ; thus fighting with a shadow themselves give being to , instead of seeking the Spirits of the Letters of the Holy Tongue , whence we departed by our Confusion at Babel . Q. 97. What figure is the Departure or bringing forth of the Children of Israel out of Egypt ? A. 1. Man exchanged Paradise for the third Principle ; the Substance for the figure or obscure Representation : and thereby his ( till then ) immortal Body became by the Contagion of the Fruit of the same like the Beast , an Accident , no longer a Substance . Whereunto was added a Curse , that by toil and sweat he should gather his sustenance out of the barren Earth , which himself was near come to be . 2. A tast and earnest figure whereof was Israel , whose Males were either to be Drown'd as soon as Born , or Vassals as long as they Lived , which yet was but a figure of the best Life Man hath in this World , compar'd with that we departed from , and whereof Solomon writes his black and pale Characters , that it is altogether Vanity , and Vanity of Vanities , Vexation of Spirit , and sore Travel . 3. And whereas God tells Abraham his Seed should be in Bondage 400 Years , it is a figure that all Poor Mankind undergoeth the Servitude of the four Forms of the first Principle , and the four divided Elements . 4. And now the figure of their departure out of Egypt stands thus ; As Man by falling into the third Principle stood with his Astral Man in the four Elements , and his Soul in the four Forms of the first Principle , which either murthered them at first falling to them , or kept in rigorous Vassalage till laying off the Body . 5. Out of which , a series of Miracles only could deliver : So Man can no more ransom or deliver himself , than these poor oppressed ones could by their own Power call down the Ten Plagues , guide their way and divide the Sea and Jordan . 6. And the spoiling the Egyptians by borrowing and bringing away their Jewels , shews that God's Children shall carry out of the place of their Captivity under the first and third Principles , a Soul and Spirit wholly resigned to God , signified by the Jewels of Gold , and the Quintessen●e or Divine Tincture of the Humanity signified by Jewels of Silver , the Seventh or L●●ar Property . 7. And that Moses the Son of Amram of the Tribe of Levi , one of their Brethre● should be their Deliverer ; hath this Signification , That God raiseth up in Man a Prophet of his Brethren out of the four Forms of the first Principle , blowing up his Light and Love Form , which is a fifth , as a Brother to the four , who becomes a Leader , a Deliverer as was Moses . 8 And whereas the Red Sea was no other of its own Nature but a hindrance to them , yet by Miracle became Defensive and Instrumental to their safety , by overwhelming their Enemy Pharoah , &c. hath this meaning that Man's fragil fleeting , earthy Life shall be driven out of the way , as was the Red Sea into two Parts , signifying the parting of Man's Astral Spirit from his Elementary Body , giving open passage towards Canaan . 9. And whereas the Sea was on each side a Wall to them , and such a defence as over-whelmed their Enemies , it shews that their inward and outward Enemies can follow us no farther than to the dividing of our Astral and Elementary Man , but are there stop'd and over-whelm'd . 10. Spiritually also was the Sea and Cloud a figure of the Baptism , and we ( that is ) our first Principle is Buried with him in Baptism , in and by the Spirit of Holiness and Love. Q. 98. Why must Moses remain Forty Days upon Mount Sinai , when God gave him the Law ? A. 1. To signifie a certain Proportion of time , wherein Adam was in the tryal or Proba , and the which Mount Sinai was a figure of Bondage , in which Adam enthrall'd himself and us all : which was often repeated ; As , ( 1. ) By Moses remaining once and the second time forty days in the same Mount. ( 3. ) It rained forty days , then came the Deluge . ( 4. ) Esau lived 40 years , then Married two Evil Women . ( 5. ) Israel's forty Journeys in the Wilderness . ( 6. ) Their being forty years there . ( 7 ) Goliah's challenging the Host of Israel forty days , and then kill'd . ( 8. ) Eliah's fasting forty days . ( 9. ) Christ fasted forty days and was then tempted . ( 10. ) Was forty hours in the Grave . And , ( 11. ) Was forty days on Earth after His Resurrection . 2. This forty days stay of Moses once and again on Mount Sinai the Mount of Bondage , as the Apostle construeth , shews us that the whole time of Man's Life is a time of Straits and Thraldom . 3. And whereas Moses was twice on that Mount , and each time forty days , and did neither Eat nor Drink , it shews that Mankind was doubly distrest ; that is , in his Soul by the four Anguishes of the first Principle , and thereby is kept as Cain said , lest whosoever that meets him should kill him , ( viz. ) in fear of Eternal Separation from God , it 's true Life . 4. And by the second time of Moses remaining forty days on the Mount , is pointed us how also Man's Body is imposed on , influenced by , composed of , and subjected unto the four Elements ; that is , to its rigorous heat and extream cold , oppressing and swaying it to Pain , Sorrow , Sickness , and Mortality . 5. So that hereby both Soul and Body are excluded the true Food , and detained in a place of Abstinence and Deprivation from the Paradisical Eating and Drinking , whereof Moses fasting was a Representation . Q. 99. What is the Law in one Total Sum ? A. 1. The Lord Jesus teaching which is the First and great Commandment , saith , Thou shalt love the Lord thy God with all thy heart , with all thy might , and with all thy strength ; and that the Second was like to it , Thou shalt love thy Neighbour as thy self ; and that on these two hang all the Law and the Prophets : Again reneweth it , giving the New Commandment , that you love one another ; and that so shall all men know you are my Disciples . 2. And our Apostle saith , Love is the fulfilling of the Law. But seeing the Law was given because of Transgression ; therefore to the restoring that Love which is the fulfilling of the Law , it is necessary we know what kind of Love our Transgression deprived us of ; and how , and what an ill Bargain we made , that deprived us of that Love. 3. But to avoid Repetition of things , I refer to the 45th ▪ 46th and 47th Answers ; for should I give my self liberty to wade in this sweet River , it would be a Volume , and swell more deep and high , till it issueth into the Ocean of Eternity , where dwells that Love which casts out Fear , for Fear hath Torment . My Soul , for ever bless the God of Love , who hath Pitied and Redeemed thee . Q. 100. What were the Offerings of Moses ? How was Sin blotted out and appeased through these Offerings ? A. 1. The 79th Answer contributes largely to the Answer of this , to which this is referr'd . It is further answered , That the legal Sacrifices were of three grand sorts , viz. ( 1. ) The Burnt-offerings . ( 2. ) The Peace-offerings . ( 3. ) The Sin-offerings answering to the three Principles The first , or Burnt-offering consisted of four Kinds , viz. ( 1. ) The Herd . ( 2. ) The Flock . ( 3. ) The Fowls . ( 4. ) The Meat-offerings ; figuring the four Forms of the first Principle . [ 2. ] The Peace-offering , which was only of two Kinds , viz. ( 1. ) The Herd . ( 2. ) The Flock ; signifying the two Tinctures Male and Female , United by Jesus Christ interposing the Peace of the second Principle . [ 3. ] The Sin-offering , which was only of one Kind , viz. A Bullock signifying the third Principle , which is but one only , and that a figure of the inward Spiritual Worlds , and should only have accompanied Man as his shadow doth . 2. By these three Distributions , was the whole Man , consisting of Soul ▪ Spirit and Body ▪ offered up ; and what had he more ? It was therefore accepted , where-ever heartily done , and sincerely intended ; but the bare Performances had no Acceptation , as we see by Cain's offering ▪ but a coming under the Lord's reprehension , as the vain Repetitions , and thinking to be heard for much speaking . 3. Such Offerings the Prophet compares to the cutting off a Dog's Head , and to Swine's Blood. Sincerity without meer outside Service and Hypocrifie is intimated by the inwards that were strictly charged to be offered , but the skin was the offerer's part ; only in the Sin offering it was to be burnt as the World , thereby signified , shall be . 4. As for Acceptance it is plain in the Epistle to the Hebrews , That it was impossible the Blood of Bulls , &c. should do away sin . But the Acceptation , Value , and Vertue was in the Sacrificer's Faith and Hope , Expectation and Affection to the one Sacrifice , signified by the Incense and sweet Odors offered on the golden Altar , viz. The true High Priest , offering up Himself outwardly once for all , and inwardly often to every one . Q. 101. What is the Ground of the Prophetical Prophesyings ? By what Knowledge and Spirit did the Prophets in the Old Testament Prophecy ? A. 1. In the Old Testament the word Prophesie is not always restrained to future Events , nor is it in the New ; for as the Prophets Exhort to present Duty , Dehort from prevailing Sin , and on Obedience or Rebellion prophesie Good , or denounce Evil : So in the New Testament Prophecy , is understood in the same fence ( viz. ) to Exhortation and Monition , as we read : one Praying or Prophesying , &c. Also , He that prophesieth , let him prophesie according to the proportion of Faith. 2. But this Question intending chiefly things to come , we must say , There are two sorts of False , and two sorts of true Prophets ; viz First , to describe the false ; ( 1 ) . They are such as do Lying Wonders , and predict Events of Publick and Private Importance , going no farther than into the imaged formed word , the occult qualities of Nature and outward Causes and Consequents contracted to wonderful Good and Evil Uses , into which Satan can easily insinuate himself . 3. ( 2. ) Such as have a Spirit of Prophesie , but not a Spirit of Holiness ; such was Balaam , and such the Lord mentions , who shall say ▪ Lord , Lord , we have prophesied in thy Name , &c. And these have their Water out of the Fountain , but receive and keep it in foul Vessels . God is so bountiful a House-keeper , that his Wine is given running over ; so that some falls into such Mensold Bottles . 4. ( 3. ) The Children of Wisdom , the regenerated holy ones , who live in God , and have their Names written in the Book of Life , having Divine senses opened . These Prophesies according to their proportion of Faith ; for Love and Faith begot them : They prophesie of their own Death , which comes to pass for they die daily , they are Priests and Prophets , what they want in skill and Power they have in love to his Service . These as Prophets and Priests shall have boldness in the day of the Lord , which they wait for , being Children of the day : and are true Prophets , yet without that Gift of Prophecy this Question levels at ; and yet of these it is said , the Spirits of the Prophets are subject to the Prophets . 5. ( 4. ) Those of the Lord 's Holy ones who are gifted by the Spirit of Prophecy , some more eminently , familiarly , frequently , and as it were continually , before whom the Doors of the spiritual World lye Night and Day wide open . 6. They as Watchmen see the contest of the Properties , and what weight of sin over-ballanceth the contra-ponderating Wrestlers ▪ for the Magical Power of their Souls uniteth with the Universal as the Tincture of Gold doth with the Sun's Tincture , they as evidently see the Displeasure of the Almighty , as by Man's face may his delight or dislike of any extream occurrence be discerned . 7. This is so intimate , that the Lord saith he doth nothing , but what he tells or shews to his Servants the Prophets . For as there is but one God , and his Spirit is but one , and that Man is a compleat Image of the whole Almighty God , and having the Work of that one Spirit begetting in him the true Divine second Principle , he can as clearly ( when gifted to this distinct office ) hear and see the Power whence himself and all things are , as a Glass can reflect a Face ; for all lyes in himself , though ( like Hagar ) we see not the Fountain , till God's Angel shew it , though it be ( as that ) in and before us . For such a Man is as a well tun'd Musical Instrument , the Sounds are all distinct , ready when ever the Spirit of God shall play on it . And the simile sutes well , for Man's original Numbers and Measures answer exactly to the Number of the Notes in Musick , which are 3 and 7 , and not one more or less ; and this Harmony is signified in the Harp , Organ , &c. used in the legal Administration . 9. And as Men are affected with the elevating of the Airs to Delight , and with the solemnity into seriousness , with the harshness into regret , and with the solid composure into excess of Melancholy , so ought all to be with the Lord's Voice in his Prophets . 10. To such it is shewn many times what time , place , manner and other circumstances may sitly hide the Lord 's redeemed ones ▪ if the Decree be not gone forth , for they see where , when , and how the Destroyer comes ; by which such may escape , who are not to witness by their Blood , and be Crown'd with Martyrdom . 11. Some have been Leaders , as Moses ; Deliverers and Judges , as Samuel , &c. And as a figure of the Heavenly Worlds concurrence and assistance to the Magical Vertue of the faithful Soul was the Oracle near the Mercy Seat , the Urim and Thummim , Ephod , &c. Some have been Prophets for more private and particular Occasions ; as Agabus , &c. 12. We are farther to know , he that liveth the Life of Jesus Christ , lives at the Fountain of Wisdom , having all the Principles and Properties in due subordination to the Divine Life ; whereby he knows God , the Creation , Heavenly , Hellish , the Out-world and Himself . 13. Yet all this in part ; he comprehends not that wherewith himself is comprehended , he seeth a part of every thing , but not the whole of any part . As a Mathematician hath a true distinct knowledge of both Globes which he can describe and measure , while yet he knoweth not fully that spot of Earth whereon his Feet tread . 14. And though the Natural Philosopher penetrateth much farther , and the Divine Philosopher deepest of all ; yet how little a part know we of him even of things existent ; how much less of Futurities ? 15. And if Daniel heard the Angel praying , How long wilt thou not have Compassion on Jerusalem , against whom thou hast had Indignation these threescore and ten years ? and if the Lord Jesus said , of that day and hour knoweth no man , no not the Son ; which I submissively understand to be meant thus , ( viz. ) 16. Not the Son as he is the opened Treasure of Grace and Love of the second Principle ; but the Father , that is , as he is the secret Treasure of the Justice and Vengeance of the first Principle . How very little and poor , is the utmost , faln Man's Race can attain ? 17. But hence we discern that the Knowledge and Spirit whence the Prophets in the Old Testament did Prophesie Good , was by the Spirit in them opening those things out of the second Principle ; and the Spirit and Knowledge whence the Prophets either brought Evil Denunciations , which should succeed , was out of the first wrath Principle , or by which they call'd down immediate Evil , as Eliah the Fire , was the same . 18. But that it might not as a Coal burn the hand of the Bearer , it was wrapt up in the Prophets holy Divine second Principle . 19. For as it is hard for a Captain who hath Personal Enemies in the adverse Camp to carry on his Force vigorously , and at the same time pursuing his Success , wholly lay aside the Sentiments of all personal private Wrongs : so is it hard for a Prophet to bring the Turba on others , without his own entring into it , either before , in , or after the stroak . How needful is it therefore that sinful men should be inhibited to revenge themselves ? Q. 102. What is Christ of whom the Prophets Prophesied in the Old Testament ? The Seventh grand Distribution ? A. According to the constant design of avoiding Repetitions , the Answer of this Question is referr'd to the review and perusal of the 75th , 81st , and 90th Answers which laid together , are a compleat Answer to the present Question , according to what I have attain'd . Q. 103. What was John Baptist , Christ's forerunner ? A. 1. The Lord saith of him , That among them that are Born of Women , there hath not risen a greater Prophet than John the Baptist ; that is , in the Father's first Administration ; nevertheless , he that is least in the Kingdom of God , is greater than he ; that is , in the more clear day and Manifestation of Christ. 2. The Lord saith also of him , This is Elias which was for to come : as saith the Prophet , I will send you Elijah the Prophet , &c. And Isaiah saith , The Voice of him that crieth in the Wilderness , Prepare ye the way of the Lord , &c. The same saith John of himself . Let it be said , What is the Voice that crieth , and what the Wilderness wherein he crieth ? And the Question lyeth open . 3. 1. The Voice is not properly the Voice of Jesus Christ ; for this was Preparatory to his coming . 2 Nor was it the Voice properly of the Holy Ghost ; for his Administration succeeded that of Christ's . 3 Nor a bare Human Voice ; for so much Power and Conviction was in it , that all men acknowledged him a Prophet ; and his Baptism not of Men but from Heaven . 4. The Wilderness was not of Earth , Rocks and wild Beasts ; for such are not prepared for Christ : But Man stray'd out of the Garden , is the Wilderness here meant , that was cried in and unto , to repent ; because of the near approach of the Kingdom of Heaven . 5. The Voice crying in the Wilderness is the Father's drawing ; as saith the Lord Jesus Christ , No man cometh to me except the Father draw him . 6. Elias in the Spirit of Zeal is John the Baptist's Antitype , figuring ( as did John the Baptist more eminently and immediately ) the Father's fiery Zeal , in the Holy first Principle ; for Elias and John's Administration was in the Father's Property . 7. The great Confluence of all Judea ▪ &c. to his Baptism shews the Universality of the Father's Applications , Convictions and Drawings . 8. The reprehension of the Scribes and Pharises , calling them Generation of Vipers , &c. Shews the Father's drawings to Repentance to be not only general , but particularly in and to his resolved and designed Enemies . Also shews the rejection of Man's Wisdom and outward Formality , even in the true Religious Institutions . 9. Thus the Groans of Penitent Souls , and Impenitent Mens Gripes , the Mournings of the one , and the Stings and Horrors of the other , proceed from the Father's condemning Convictions ; whereof John the Baptist's Ministry and himself is the representation . Q. 104. What kind of Virgin was Mary ( in whom God became Man ) before she Conceived ? A. 10. The Virgin Mary was of low Estate and Degree . Daughter of Joachim and Anna , not ( as such ) wholly pure , as some feign , but came from faln Eve. Much less was she the Virgin Sophia ; for the first Adam had repudiated himself and all his from that Heavenly Virginity and gone into Adultery , into Lust. 11. So that of Mary it may be said as Daniel of himself , This is not revealed to me for any Wisdom that is in me more than in any ●iving . Or as Peter saith of himself and John , Why look ye on us , as if by our Power and Holiness we had done this , &c. 12. But though Mary before she conceived , was in Soul and Body such as other Daughters of Eve , who by the Regeneration were in the Holy Element . Yet to say what she came to be in , and after her conceiving , will fall under the Answers of the two following Questions . Q. 105. Why must Mary be first Espoused or Betrothed to Old Joseph before she Conceived of the Holy Ghost ? A. 1. An Espousal ( of the sort here signified ) is a solemn mutual Contract , between two of different Sexes , exclusive of all others ; such was This of the Virgin to Joseph , a thing usual with the Jews : To which allude both the Prophet , The Love of thine Espousals ; and again Paul , I have Espoused you to me . The above definition hath these parts ; ( viz. ) 1. It must be mutual , between two . 2. Of different Sexes . 3. Exclusive of all others . 4. Solemn . 2. By this Espousal is signified ; that the Virgin of Wisdom , the promised Seed , was Espoused to Man's Soul. This Virgin Sophia is the Tincture in the Holy Element in Paradice ; viz. the Holy Ternary or Heavenly Earth . 3. As the Spirit , or ( as some have call'd it ) the Soul of the Outward World , is to This Out-world and Elements a giving Mind , Sense and Virtue to the Creatures : Such is the pure Sophia in the Eternal Glorious World. The Soul and it , were as one , but by the Apostasie became two . 4. Again , This Holy , Pure Virgin is Espoused to Man's Soul or Fiery Property ' , her self being of the Tincture of the Light World , and so were they of two Sexes . 5. Also This Espousal is exclusive of all others ; for the Soul must cleave to her , and not joyn it self to the first or third Principles . 6. And the Solemnity is no less than that which either enters the Soul into the Life Eternal and Love Kingdom , which else is precipitated into the fierce Wrath. 7. Now that Mary's Espousal should precede her Conception by the Holy Ghost , was ▪ To shew what Infinite Grace did immediately on the heavy Fall : For Man even ready to be devoured by the third Principle , and to devour himself by his first , is by this Espousal ( the Covenant of Grace ) stayed from the Abyssal Fall , which stop or betrothing must needs be now or never . That it was only an Espousal , and that before the actual Conception , was , to shew that Man could not be entrusted ( at least not yet ) with so inestimable a value . To signifie an intermission or intervention of Time or Ages , to pass and occur before performance of what had been promised ; being , as the Apostle phraseth it , the end ; viz. us upon whom the Ends of the World are come ; as had said the Angel to Daniel . To shew what a vast distance Man had removed himself , that his Restoration must be wrought by tract of time , as men creep out of Chronical Diseases , so that the time of Espousal was , as saith the Apostle , My little Children , of whom I travel in birth again , till Christ be formed in you ; as till an Embrio mature to a compleatness , or a Seed to be a Tree . To attest the Genealogy of the Lord 's Earthy Humanity to be of David . For , besides the express , frequent , plain and full Testimonies by the Prophets and Apostles concerning Christ's Lineage , both Genealogies in Matthew , from Abraham for satisfying the Jews ; and in Luke , to Adam for comfort of the Gentiles , do pitch on Joseph , wherein Mary is included ; because none married out of their own Tribe , and consequently none Espoused out of it . The certainty of Mary's Genealogy is demonstrated only by her Espousal with Joseph , to keep humble that Sex , who being the divided Tincture , were first in the Transgression . Q. 106. How was God ; viz. the Word made Flesh ? What hath he assumed from Man ? A. 1. In the 75 , 81 , and 90 Answers , and in the 15 particulars of the 21th Chapter of the little Treatise call'd Considerations . &c. on the Scope of Jacob Behmen , much relating to the present Enquiry is opened . Yet it seems fit to say farther ; ( viz. ) 1. That because Man's going into the third Principle , had subjected him to the Mortal Bestial Flesh , in the Wrath and Curse ; if the Word had not assumed and been made Flesh , the Plaister had not been as broad as the Wound . The Elementary part ; ( viz. ) that of the four Elements , must for ever have remained Captive in Death , and passed away with the melting and dissolution of them , into their Aether , without Recollection or Resurrction . 2. At the same instant therefore , of the Virgin Mary's Conception , the Word in or of the second Principle , was by the Vehicle or Medium of the Holy Element Conceived in the Light of her Life , taking her's , ( viz. ) our Eternal Human Soul and Spirit , or Light generated out of the Souls Essences , and both Soul and Spirit became as one in an Eternal Band with the Word , like as the Masculine and Feminine Tinctures unite in ordinary Conceptions . 3. In the same moment also , by the genuine Right of Nature , as the Divine Lubet of the two Principles breath out the third Principle , attracting the Powers thereof for their manifestation , and by the same immutable Law , as by which common Fire attracts Air , did This Holy Divine Conception call to it the Astral Powers and Spirit , and those ( for their Associates ) brought , as their house and clothing , the four Elements , being of the like necessity , as the Body of a living Creature follows the Head. Thus the Word became Flesh , yet as incomprehensible not only to the Flesh , but also to the fallen Humane Nature as the Eternal Soul is to the Astral , or as the Astral Spirit is to the dead Earth . 4 But as truely as the Eternal Humane Soul and Spirit , the Tincture , the Astral Soul , the Animal Spirits and Sences , and the Elementary Body or Bulk compose and form one Man , so truely did the Word of the Almighty Son of God the Virgin of Gods Wisdom : the disappeared Image of the Heavenly Humanity assume and unite with Mans Humane Soul , Spirit , and Tincture , enter also into the Astral Vigor and Powers , also enter and assume the Elementary Flesh , and consecrat , circumcise and hallow them ; and thus become one perfect compleat person God and Man. 5. The decay of the Lungs is hard to be restored , because applications thither are obstructed , their Porter so curiously guards the entrance , as that Air only may have admission ; wherefore the Wall is sometimes broken by Inscition to send injections to the part impaired , tho' with great hazard . But our Almighty Restorer hath entred the whole Man : every crevice and secret of Soul and Body is all Superficies , an open Field at Noon day to the Omniscience of gracious Love. 6. When my dull Spirits a little penetrate this incomprehensible condescention , my powers yield up themselves prostrate , tremble and flame , my Soul finds himself as one living among the dead ; it hath something to say and do which it wants apt Organs to express and prosecute . And if my obscure Soul find himself unequally yoaked , what a stoop did Infinite Goodness make to bear our griefs and take on him the chastisement of our peace , be as a Lamb dumb before the Shearers . Yea under the Merciless Murtherers and Tormentors pour out his Soul ? He hid not his sweet Face from shame and spitting , that by his stripes we his cruel Enemies might be healed . Q. 107. Wherefore would God became Man ? could he not forgive Man his Sins without becoming Man ? A. The Minds of Men have been very apt to err about the Doctrine of forgiving sin , thinking it to be like verbal Remissions among Men , or at a Bar of Judgment . 1. One party pretend possession of the Keys of the Kingdom of Heaven by succession to Peter , who himself had no promise of them but as he was one of the Apostles , which when it was performed was to him and the rest alike : Yet still that Party plead prescription , and saying a form of words like a Charm , great sinners are told they are pardoned , yet probably by such who are often greater sinners than themselves . 2. Another party less gross in words , yet no less remiss in Practice and Conversation expect pardon of an Age of sins , by a Death-bed pretended sorrow , and words of hope and confidence in the Merit of the Lord Jesus without , any conformity all their Life to his Death and Resurrection . 3. Had the putting sinful Man into a Blessed state been so easie ; Would the only begotten Son of God have taken our disorder'd Souls and vile bestial Bodies , born the Curse , fulfilled all Righteousness , encountred and been slain by Death , a shameful death , passed through a Sea of streights , grief and pain , exerted a Series of miraculous power ? No , No. 4. Man was estranged from God , had lost his noble Image , was partly a Devil , and partly a Beast , it was then absolutely necessary he ( who alone was mighty to save ) should do all he did : Or Man was past any help , and all hope of Restoration and Pardon . 5. Therefore did God become Man , the Word was made Flesh to appease the wrath of the forms of the first principle , by inkindling Divine Light in them , therewith also was Mans Spirit ( which was like a Phantasm , or like a foolish Night Fire ) inflamed with Sacred Love , and Mans Astral and Elementary parts were Tinctur'd into a due Subjection to his more noble part as they to the Divine . 6. Thus the great Captain entred through Death to break the Gates of it , restoring the Virgin Image in our Humanity ; of himself he saith , John 17. 19. And for their sakes sanctifie I my self , that they also may be sanctified . The pardon of sin produceth a mortifying of self , a rising in a new Life , a sacrificing every Lust , a Love sickness to the Lord , a War with the Enemies , a Heart broken and melted , a new tender one receiv'd , this is true Gospel forgiveness . Q. 108. How was the uniting of the Deity and Humanity in this becoming Man ? A. 1. God Created Adam an Image of the whole three principles , both first and third , fully illustrated by the holy second principle , yet was his very third principle of the holy Paradisical Element wherein was the pure , modest , chaste Virgin of Divine Wisdom vouchsafed to Man as his Bride . But neither is the Virgin , holy Element nor Paradise God , but the Virgin is the Tincture of the Light , and the holy Element the Flesh and Blood of Christ , whence was Adam and the Angels . 2. These things foreknown , way is made to answer the Divine secret sought after in this Question , and requireth the Eyes of all the three principles as they stand in the Spiritual World : which are open in some measure in all the humble Holy Ones , but to others ( tho great Proficients in Knowledge ) if of Old Adam only ; I am dumb , and these things are idle Speculations ; they are lockt , bolted , sealed . 3. But to the Children of the Kingdom it is answer'd . The Deity united it self to the Humanity in the holy part of the Humanity in every of the three principles , ( that is ) in the holy Element , where his third principle in his Creation stood else could he not have rul'd over the siderial , had he not been in their Root ; for they but Imaged the powers of the holy Element , and Eternal Nature , or great Mystery . 4. We are not to be so ignorant as to suppose the Deity took into union our Bestial part ; for we see in transmutation of Metals the dross or rust is not affected with the Tincture . The regenerate new Man feels while we are present in the Body we are absent from the Lord. 5. The Infinite Deity or Heart of God the second principle of Love createth nothing , being himself the end of nature , ( viz. ) as out of himself ; for he is the perfect Summit of all , yet doth comprehend all , penetrate all , only the perverse will blindfolds it self . 6. But tho' the holy Love principle or Deity createth nothing : As neither doth the outward Sun generate any substance out of its own pure Body but furthereth pre-existent Matter . Yet , because Man had estranged himself both from the holy Element and Virgin of purity , who was his Image , being the Tincture of the Light , as himself was the express Image of the Father ; therefore did the for ever Blessed Deity ( to the Eternal Admiration of humane Nature , and of the Angelical World ) Unite himself in the holy Element ( which is his Heavenly Flesh and Blood ) and in the Virgin of Wisdom ( the Spouse of the Soul ) unto miserable , fallen , blind , distressed Humane Nature . 7. Hereby meekening the rage and disorder of the darkned Soul , illuminating the unsetled Spirit and Understanding , and Tincturing the very Siderial Soul , or Astral Spirit , or Man : Extending also his Abyss of Infinite Grace to the very Elementary Body . As Aaron's precious Oyl ran down to the Hem of his Vesture . Q. 109. How did Christ become Born of Mary to this World , without prejudice to her Virginity ? How could she after the Birth remain still a Virgin ? A. 1. This pure Virgin Conception may shew all who are not wilfully blind , what Adam's exchange of pure Virgin Love and Modesty for Lust ( in the divided properties ) was , I refer to the 54. 61 , 62 , 63 , and 65. Answers , studiously shunning recitals of things written in any of them , how pertinent soever hereunto . 2. The Virginity of Mary remained intire after the Conception and Birth of the Lord ; 1. For , it may be considered that this most admirable condescention , was a work begun and perfected by Infinite Divine Love on the one part , and holy awe and profound humility on the other ; more above wanton Lust , than do the Coelestial Rays excel the foul Kitchen Fire , in purity . 3. Obscurely figur'd by some eminently holy Men , who were the Children of Old Age , such as Isaac and others after long barrenness . So was Joseph given to Rachel , and others after Wrestling with God by Prayer , as Samuel to Hanna . And John the Baptist given to Elizabeth who seemed to be proverbially call'd Barren . Now in the holy Parents of such the wantonness of Fleshly Lust was withered , which in the Virgin Mary had not been excited . 4. Let it be considered , that the access of Increase of Homogeneous Vertue and Power doth not nor can weaken , impair or lessen the vigour of the property it hath ; as , ( 1. ) In a House where burns a common Fire , the hot Sun and Season makes the heat more ardent , tho' that Fire less penetrating and scalding . Or , ( 2. ) Into a Room where burns a blinking Candle , or other small Light , a Beam of the Sun entring makes the place more lustrous , tho' that faint Light , less luminous . And , 3. Pure Water poured into Water somewhat foul , makes it not less , but more pure . 5. Thus the holy Element feeding the Life of Maries regenerated Soul , and in the same pure Element the Virgin of Gods Wisdom being the Tincture of the Light and Spouse of Jesus Christ. In the same pure Element with that pure Virginity of Gods Wisdom the Infinite holy second principle the Son of God took for an Eternal propriety the Essences of Maries Humanity , and did ( of all ) form one Divine and Humane Holy One , Holy Thing , Holy Child , &c. And all this could no more detract or impeach her Virginity than the Elixir put into common Wine or Water , can debase and debilitate it , and decline it towards the disesteem and inefficacy of common cold Water . Q. 110. Why did Christ walk or converse Thirty years upon the Earth before he took or entred upon his Office ? Why did he increase in Age and Favour with God and Man , seeing he is God himself ; and needed no growing or increasing ? A. 1. Infinite Wisdom saw Thirty years neither more nor less than necessary ; wherein compleat obedience might actually be rendered by the second Adam to all the parts of the Righteous Law broken by the first , and all this before the Lord took his Office. 2. For in these Thirty years the ten forms of Fire in the active Life signified by the ten Generations beginning in Sem and ending in Abraham had their pe●fect work , three times ; because as Man had miserably estranged his Life forms by actual Transgression in every of the three principles : So accordingly did the Son of God ( who was now also the Son of Man ) graciously travel with his ( which were our Lifes forms ) and in and through all the three principles by the several steps of the ten forms of Fire in the active Li●e . 3. Bringing thereby the first , second , and third principles which were stray'd from the will of the liberty ( as the first of the ten was figured by Sem ) and introduced the Humanity through the desiring , anguish , and all the rest into the tenth ( that is ) into the Holy Flesh and Paradisical or Angelical World figur'd by Abraham . 4. Thus Joseph the Type of this Glorious Thirty years , ( wherein were fulfilled all Righteousness ) endured Bondage , and a Series of Sorrow , and when he was Thirty years old stood before Pharaoh , and was put into Office next unto him . 5. David also another Type of this , after passing many tiring hardships and almost invincible difficulties and hazards , was at the same Age of Thirty years Crowned King. This is represented again by David's Thirty Worthies , and three more Honourable than the rest figure the years after the Lord took his Office. 6. Noah's Ark and Solomon's Temple , were each Thirty Cubits high pointing us these Thirty years . Now for answer to the second part of the Question , why Christ did increase in Age and Favour with God and Man , &c. 7. This signifies and points out to us his process and passing from one part of the Law of Righteousness which he fulfilled , into another to fulfil that ; as the Ark was gradually Built , and the Temple erected Cubit after Cubit . 8. Joseph and David had first a youthful privacy , and then severe figures given them to bear ; sometimes to be as it were given up and lost , and again , passing that , almost swallowed up of another . Thus also is the Christian taught to add unto Faith , Patience , Experience , &c. 9. The Lords process from state to state is the Epitomy of the Birth of the Eternal Powers ; the liberty of the will floweth into a desiring , thence into sharp attracting , thence into anguish , thence into the Eternal Nature , &c. through all the forms of Fire to the 10th , or Crown and punctum of Sol. 10. As out of the Anguishes of the first principle , is generated the love and joy of the second which the Christian feels , and the searching mind sees in every ( very ) outward power . Now for that the subsequent Questions will lead to inquire into the admirable process of the Lords humbling and emptying himself . What is written may suffice to this answer . Q. 111. Why did Christ suffer himself to be Baptized by John with Water , whereas he himself was both the Baptism and Baptizer which should Baptize with the Holy Ghost ? A. This Question made , John the Baptist , adding , I have need to be Baptized of thee , to which the Lord answered , Suffer it to be so now , for thus ▪ it becometh us to fulfil all Righteousness ; for the Lord of the Law by taking Mans fallen Nature on him , having so far made himself subject to it as that he must fulfil it , and that thereby he might introduce into the Humanity a suitable will of walking agreeably to it , found Baptism part of that Righteousness . 2. And yet in Moses according to the Letter , yea until John is no mention of it in express words , only the Apostle makes this Baptism to be meant by their passing through the Red Sea , and under the Cloud . 3. Christ Jesus by taking on him fallen Mans Nature , took on him that which stood and consisted in and of all the three principles , and every of the three principles in the fain Adam were depraved standing in need of Baptism . 4. The first principle or Soul stood in need of the Baptism of Repentance from dead works ; for Mans Soul had stray'd , imaging in it the dead Out-birth which is dead to it . The second needed the Baptism of the Holy Ghost working Faith in or towards God , which was it John meant , when he said I have need to be Baptized of thee . The third or A●●ral and Elementary Man of the Out-birth , needed the outward Baptism , which outward is as a Medium to the other . 5. And we find all three in one Breath , orderly by the Author to the Hebrews , viz. not laying again , &c. ( 1. ) Repentance from dead Works . ( 2. ) Faith towards God. ( 3. ) The Doctrine of Baptisms ; thus stand the principles in the regenerate Man. 6. And as the Sea was the Instrument to cover the Enemy for his destruction , and the Cloud cover'd the Israelites for their defence ; so the outward Baptism shews us the burying of the old Man , and the washing and arising of the new Man. 7. In the first sence we are defended from the oppressing disorders of the old Man shut up in the first principle , and in the other we are restored by the rising of the second principle in the new Man , which is the first Resurrection ; teaching the Song of Moses and of the Lamb. 8. And tho' the siderial Man comprehend not what is done to it , yet seeing it shared in the disobedience , it is buried by the Baptism of Water : Seeing also it shall share in the Resurrection and Eternal Salvation , it must be washed in Baptism . 9. Thus see we why Christ suffered himself to be Baptized with Water , as in the Question is demanded , also why all his Servants under the Evangelical Administration are to do it , not only as a Litteral , but also as a Foundation Duty . Q. 112. Wherefore must Christ after his Baptism he tempted Forty days in the Wilderness ? What doth it mean that a God-man should be tempted ? And why must the Devil tempt him before he began his Works of Wonder ? A. 1. Adam was tempted and fell in it , and his f●ll open'd a Door in the Humane Nature , through which the Tempter entreth ; for his first principle is drawn by the Forms ( whereof it is compounded ) into an adverse will against the meekness and resignation , so that the Tempter entring the breach widens it : And the third principle which Man Imageth in his Soul , is the Kingdom whereof the Prince of Darkness is a God. 2. The Devil useth the passive powers of the out-world , in themselves good , to his direful Machinations and other powers , which by their being separate ( and in that respect ) in themselves evil , are as Tools ready made , wherewith to exercise ( as far as his Chain reacheth ) fatal designs , to bring Tragedies on Places and Persons . 3. And all Men whose Intellects ( the remains of their second principle ) are confin'd in the limits either , of their disorder'd first or third principles , how politick , speculatively penetrating , seemingly wise , or rigorously superstitious soever , are all yet Vassals , Drudges and Ear-bor'd Slaves to the wicked one at his will. 4. But where ingenious Nature simply follows its own dictates , as undebauched Childhood or Youth , that Intellect is little serviceable to the Hellish powers , even as the outward Sun and Moon are little useful to them . Tho' at the same time the Spring that feeds that ingenuity derives from the first , not from the new Man and second Adam or Regeneration , nor is its Life from the Divine Light. 5. It is also too manifest that the Children of the day , in whom Christ is formed , being immur'd in Bestial Flesh , propagated by Apostate sinful Man and Woman , and having the Tincture of their Souls impaired , lye open to the Tempter , and have great necessity of Divine aid , continually to humble themselves , pray , fast , watch , sight , strive , wrestle and use all diligence , left they enter into Temptation . 6. Now the Lord Jesus taking the Humane Nature on him , did undergo the evil , and bear the load of Temptation , being one eminent part of his process for us ; but the Tempter , not seeing the purity of his Conception ; being quite another principle , too deep by far for him , might conceive hope of like success as he had against Eve , who was a kind of Virgin , and the Lord being made of a Virgin : But the Lord saith , the Tempter cometh , but hath nothing in me . 7. Now that the process of Temptation should succeed the Baptism of the Lord , teacheth us , that the New Man's Advances in the Way of Obedience , is a time of holy fear , care and humbling the Soul , it being the more not the less liable to various , multiplyed , terrible Temptations , and in that the Lord was tempted he is able to succour them that are Tempted . 8. Why the Temptation lasted forty days is referr'd to the 78 Answer . Also why a God-Man should be Tempted is shewn above . His Temptation must needs be of the Devil , or otherwise as from without , his Divinity and Purity exempting him from such variety , as we poor miserable Creatures are surcharged with from within our Souls and outward Man , and Objects of our Sences are as so many Snares , Serpents and Devils in us , about us , and waiting way ▪ laying us . 9. And lastly , that all this must precede his working of Wonders and Miracles , teaches us the method of the Eternal World , also is manifest in all Created Existencies , viz. That from the anguishes of the first four forms should result the glory , of the second Principle , or other three Properties . But I close here ; because ( if God will ) that I live to meet with more of the dear , precious , golden , inestimable Contemplation of the Process of Christ , it may fall under the 117 Question . Q. 113. How was Christ in Heaven and also on Earth both at once ? A. 1. Men may not think Heaven and this World to be so sever'd , as that Heaven cannot be said to be here , till the present World pass away ; for though this World cannot be in Heaven by reason of its Impurity , yet Heaven is in this World , for it comprehends it , and is the whole second Principle ; where-ever the Infinite God is in his Love , there is Heaven . 2. This understood , it must be acknowledged Heaven is in every Heart that loves God , but every Child of God is not yet in Heaven ; for they are so present in the Body , as that they are absent from the Lord : that is , their love , &c. hath an allay of Dross . 3. But the Lord Jesus Christ , and also the first Adam before his Fall , were as Men , or in their Humanity in Heaven , for their love was perfect , and it must be noted , that the Lord saith not the Son of God , but the Son of Man which is in Heaven . I farther refer this Answer to the 77th and 108th Answers . Q. 114. Why did Christ upon Earth teach before the People concerning the Kingdom of Heaven in Similitudes or Parables ? A. 1. We read , All these things spake he to the multitude in Parables , and without a Parable spake he not unto them . ( 1. ) Adding , that it might be fulfilled , &c. I will open my mouth in Parables , seeing therefore the Text gives that for a Reason , must we not receive it as such ? The second is , The Reason the Lord Himself gives His Disciples , To you it is given to know the Mysteries of the Kingdom ; but to them it is not given . The Text also gives ( viz. ) with many other Parables , &c. as they were able to hear it . The fourth is drawn from the Lord's warning and inhibition ; Cast not Pearls before Swine , nor Holy things to Dogs , of whom it is said by the Lord , I speak to them , &c. because they seeing see not , and hearing they hear not , nor do they understand . Of them also it is said , Make the hearts of this People fat , make their Eyes heavy , &c. 2. Summarily then , the Children by means of their weakness were not able to hear it otherwise than in Parables , though to them apart they were open'd ; and the Multitude , by reason of their Wickedness , were not worthy to hear it otherwise ; because the proud Rejecters of God were inwardly devilish , and outwardly bruitish , and are call'd Dogs and Swine , to whom the Childrens Bread might not be given ; for God resisteth the Proud. 3. Because Man was fallen into the third Principle , over which he should have been Ruler , so that the regenerate themselves were outwardly bruitish , and in their inward and best part were as young Children ; to them the Gracious Lord vouchsafed to bow down , and as it were lisp , and to feed them with Milk. 4. For as much now as Man was gone out of the Unity into the Multiplicity , God of infinite Bowels follows him into it , and there teacheth him , by the Earth , Corn , Fruits , Stones , Thorns , Sheep , Fowls , Ants , &c. Making them speak to him , pursue , convince and judge him , by the Good and Obedience of the very Oxe and Ass , gratefulness of the Earth for Rain , and Bounty of Heaven in the Seasons , and when nothing will do , he makes the Stone cry out of the Wall , and Beam out of the Timber to answer , leaving such , not only without excuse , but accused by the whole Creation . Nevertheless , by these Parabolical Applications , call'd the foolishness of Preaching , was Power found to save them that Believe . Q. 115. Why hath not Christ himself described his Gospel with Letters in Writing , but only taught and left it afterwards to his Apostles to write down ? A. It may be supposed and argued , who so sufficient as the Omnipotence of the Son of God ? Who could so exactly discover the Mysteries therein , as the Author thereof ? Who could so challenge and command Belief , as he who is Truth it self ? with the like reasonings . 1. But we must know , that the Three glorious Persons , have Three distinct Operations , viz. The Almighty Father , or Infinite first Principle doth Eternally beget and generate as his Love , Delight or Heart , the Eternal Son whom he giveth . The Almighty Son or Infinite second Principle is Eternally begotten every where in the Abyss ▪ giving Himself , who is the Light of Divine Life having Life in Himself , is Himself the Gospel written in the Heart ; Ye are manifestly declared to be the Epistle of Christ. The Almighty Spirit , Holy Ghost , or Infinite third Principle , doth Eternally proceed from the Father and Son , and Eternally publish , propagate ▪ figure , declare , image and manifest the first Principle and the second ; also the first in the second infinitely , through the whole Abyss . 2. Thus was the carrying on , publishing abroad , or prospering this wonderful Work of the Arm of the Lord to restore lost Man , being like making dry Bones live , the proper operation of the third , not of the second Person . Therefore saith the Lord to the Disciples . What I tell you in the ear , preach you on the house tops . Again , He that believeth , the works that I do shall he do , and greater works , &c. And saith , the Spirit when he cometh shall convince the World , &c. 3. Thus Abraham figured the Father's property or operation , giving his Son a Sacrifice , Isaac the Son's property giving himself ; but Jacob that of the Holy Ghost multiplying first into 12 Branches ▪ then became as the Stars , and the Evil Seed only professing are like as the sand for multitude , sand for their earthiness . 4. Thus as the Lord saith , the Father hath born witness of me ; And again , speaking of the Holy Ghost saith , for he shall take of mine , and give it unto you ; not filling Jerusalem only , but the whole World with his Doctrine . Q. 116. Why must it be the very High Priests and Scribes or Scripture learned ( who taught the People ) that must speak against or contradict Christ ; and would readily mock him , and condemn him continually to Death ? Why must not the worldly Magistracy do it or the common People ? What doth that signifie ? A. 1. The worldly Magistracy expect Civil Duty and Obedience ; their grandeur is their Idol , and having the outward Obeysance and worldly Advantage , it sufficeth . 2. The common People expect moral Justice and common Honesty , and finding that , are quiet ; especially if no bait of Profit by Treachery offer to accrue to them . 3. Now Christ's Disciples in imitation of their Lord ( whose Kingdom was not of this World ) do submit to Magistracy in all civil Concerns , grudge them not Civil Honour ▪ and all the Profits they can reasonably challenge , and all this for Conscien●e sake . 4 A●so to the common people , they give readily what commutative Justice guides to , and have a propenseness to more , ( viz. ) to be Good as well as Just , to give and forgive , wherewith the common people are not only satisfied , but ( though in their tempers brutish and dogged ) are often obliged to Peace and Gratitude . And as for Profit by abusing Christ's Followers , there is usually little ; for the Cross and Poverty is their portion here , as it was their Lord's , and his first and eminent Followers . 5. Therefore though Herod on the Wise-mens Enquiry was by mistake afraid of Christ , left the new-born King should supplant him of his Regality , the latter Herod and his Men of War set the Lord at nought ; and what the common people did in their Acclamations against Christ , was by the inci●ement of the Priests , &c. 6. Now why the High Priests and Scribes or Scripture ▪ learned were Christ's cruel Persecutors , was grounded on , and proceeded from the following Maxims offer'd to Consideration . The nearer one approacheth a much desired Object , the more hot and sharp is the Desire . He of two Rivals for one excellent thing that misseth it utterly ; his Desperation is Anguish at his own falling short , and Envy at the succe●s of the other . The contrariety of Darkness to Light , moves the Workers Hate of being detected . The Expulsion and final loss of the possession of an Inestimable Good , is the highest provocation to Rage . 7. These things duly weighed , shew why the High Priests and Scripture-learned were the Lord ▪ s implacable Enemies , sharpest , hottest and most furious Persecutors , even to Death . 8. From Gain , the first False cruel Worshipper till then , Christ as Christ , Truth and Integrity met no such Adversaries ( among Mankind ) as the Apostates , pretending to the true Worship , and from that day till now , none so real haters of the humble Children of the day , as the Blind Zealots , making themselves believe they are doing God Service , by destroying those who bear the most express Characters of His Divine Image . They Ki●s and Betray , and are muster'd by the Craft and Malice of the fallen Angels , and make up the Antichrist : concerning whom , I may not here enlarge , nor character him ; because whoever God shall use to answer the 162 Question , will meet it as the only Enquiry there made . Q. 117. Why must there be such a way and Process observed towards Christ , with Mockings , Reproaching , Derision , or Scorn and Scourging before his Passion ? Why did God suffer that to be so done ? A. In regard none of the Questions past nor behind lead to the opening the whole Process of Christ as doth this , I may be permitted to digress by way of Retrospect from the present part of the Process , this Question ●earcheth after : yet not so far back as the Conception and Incarnation whereof Jacob Behmen's Book of the Incarnation discourseth ; as doth the 21st Chapter of the Considerations of , &c. But what is here intended , is only the Mysteries of His Infancy , Circumcision , and Flight into Egypt . 2. Of His Youth . 3. Of His Thirty Years Privacy , and then come to the present Disquisition . 1 The Mistery of his Infancy , Circumcision and Flight , wherein we must see his Sufferings . 1. Privatively . 1. His divesting , Self-emptying , deep humbling and becoming only as an Object of Compassion , Pity and Charity , as are Infants ; figur'd by Isaac , who went as his Father willed by Submission , not by Choice . 2. His proceeding into a state of Ignorance or Nescience to be guided and guarded by others , who were to monish His Danger and prevent it from Herod . Particularly he was , 1. as wholly unknowing in the first Principle , viz. The Jealousie , Subtlety , and Cruelty of Herod , and to ward that stroke , is fully resigned to the Father , by the ministration of Angels . 2. He was as wholly ignorant in the third Principle , viz. Whither to fly , and how to be furnished for the Charge incident to a Necessary Flight , and constrained Exile ; unto which the Presents of the Eastern Magi seem to furnish Joseph and the Virgin. 3. Positively . His becoming Wretched , 1. By taking on him our naked , helpless , shiftless state ; for Man's Fall renders his Offspring the Epitome of Misery and Nakedness , more than the rest of the Creatures , who all bring their Clothing with them . 2. Wretched by Suffering , as was the Circumcision , requiring Patience , and the Danger in the Flight , requiring Resignation . 4. Thus this Child-like state , as it consists of Simplicity , Humility , Innocency and unspotted Purity , is the absolute Universal Refuge and Retreat of all that enter the Kingdom of God ; as the Lord saith , Except ye be converted and become as little Children , ye shall not enter , &c. For the top of the Gate entring into Glory , is so low , that only the humble stoop so low , kneel , creep and enter , and none else . 5. We see a Child , a stranger to the griping Covetousness , Pride Envy and Rage of the first Principle : So is the truely new-born Christian. It is also careless of heaping up ; the Infant wills no more than the wants of Nature , abandoning superfluity . A Child takes no hurtful Impressions into the Mind , to enrage the Passions through the Doors of the Sences ; but when the Countenance of things smile or frown , their Affections of liking or dislike , are disengaged and dead to them as soon as removed . 6. Thus are we taught to be , to praise and dispraise , to flattery and contempt ; for the one must be as a Song to a Child , at once ended and forgotten , the other as the snarling of Dogs in an outer Court , which concern us not ; for neither the Wrath of the first fierce hellish Forms , nor the lying Cheats of the third Principle are less dangerous where prevalent than Fire or Water getting mastery . 7. Thus is the Infancy of this blessed Babe , such a Mystery as teacheth Divine living Doctrine , and is the impregnable Fort or Bulwark which Hell hath ever in vain besieged ; for while we keep faithful to this holy integrity , our peace is perfect . 8. The second Mystery is that of his younger Years , or Youth ; wherein we behold and learn his Patience and Subjection or Obedience . The true root of Patience , is Humility ; the root of right Subjection , is Reverence ; and of Obedience , is Love. 9. Here may be noted , that never was Subjection , Patience , Humility and Obedience to Parents , and all placed over us , enforced by any so cogent and irrefragable Argument , as it is by this Subjection of the Lord Jesus Christ to them ; Even to Joseph , no otherwise His Parent than by Espousal to Mary : and that not for a short time , but a Tract of many Years , even after His being among the Doctors about the Business of the Almighty Father . 10. In admiration of this Condescention behold here ! Oh my Soul , the only Son of the only God , the Soveraign of all Worlds ; that He might pluck thee as a Firebrand out of the Fire of thine own kindling ; content to burn Himself , that He might Redeem thee from dark Chains of Everlasting Vassalage became Himself a Servant subject to His Inferior Subjects , because Man revolted from his Obedience to God ; God obediently subjected Himself to Man. The Wisdom of God learnt Obedience by the things which he suffer'd . 11. Doth my Soul beg to know His sweet Name ? Where dwells He , and who or what is He like ? I am told He was like a Servant ▪ no Thing ▪ Creature , or World may be liken'd to Him ; but that His dwelling is with the humble many times in old Cottages and strong Prisons . And that one of His great Names is but a Monosyllable , viz. LOVE . 12. A Name that calls for Love , and commands Obedience for the delight found in Love. That Heart therefore that reading and meditating this and weeps not , the heart that groans not , bleeds not , melts not , breaks not , flames not , is not the Heart of a true Man , but of a Beast or a Devil Metamorphos'd i●to Human shape . 13. The third Mystery is of His Thirty Years privacy , the Types of which are in the 110th Answer ; and in the first part of that Answer is the Ground why Thirty Years was the due proportion of time for compleating actual Righteousness . 14. Else it may seem marvellous , that He who was the Light of this and all Worl●s , could with-hold any of His infinite diffusive Vertue : Also , that seeing He was only the saving Light and Fountain of Salvation without whom the World perisheth , should conceal His Glory ; His Omnipotence not being obnoxious to the Con●agion of Sinners with whom He might converse , which our impotence exposeth us to . 15. May we not on this occasion be warn'd to put a strong bridle and restraint on our Tongues ( the Herald of our impetuous Lusts ) in our Applications to others ? knowing how often it wounds us and others , and inverts the End for which it was vouchsafed us . 17. May I not hence also convince my self , that very much of my Work is within rather than abroad , and that God's Holy Work with us is entirely within Men ? for the bestial part of us is the Monstrous Image , got by departure from God , so alienated , that all Communications and Approaches to it must be Image-like , if intelligible to us faln Men. 17. And whereas the Divine Work is agitated in Man's superior part , it causeth a departure from the brutish Man ; therefore was this of our Lord 's most inwardly a Sacred silence , privacy or secresie for so great a part of his Pilgrimage in Flesh on Earth , wherein he was literally separate from Sinners . 18. How cross to this is the precipitance of our rushing to speak our supposed Knowledge , and of unmortified Mens hypocritical Stage-Plays in Pulpits , and other publick Oratories ? 19. How opposite to this is our needless associating ( for Curiosity ) with Company to whom we cannot do , and from whom we may not hope for Good ? 20. How diametrically thwart to this , is that River of Thoughts , like swarms of Locusts , which are uncontroulably allow'd to consume our precious Fruit , and these Thoughts are mostly generated in the stinking Lakes of discomposing converse with bestial people . 21. Christ's sweating Blood in his Agony was , when his Sufferings came to the breaking of the fourth Form , which is the Fire ; for then did the other Forms severally grow prevalent , surrounding him with Death : that state being such as Men mean when they say the Heart is broken ; for in the Heart is the Fire-life . All which did our dear Lord bear ; because Adam had enkindled in himself a Fire , which ( had not Gracious Love even then interposed and been inspoken ) had soon devour'd him . 22. The Lord was betray'd by Judas , his pretended Friend and Servant ; for such seemed the Serpent to Eve , and by a Kiss , a fatal false Friendship of Eve to Adam ; thus we still fall by mistaking Enmity for Friendship , perishing for want of Knowledge . 23. Our Saviour was apprehended and bound ; for Adam ( our Undoer ) going out of the Liberty , was bound by the prevailing Anguishes of the first Principle , and Mortality of the third Principle . 24. Jesus the Eternal Light was thus dealt with by Night ; because Adam went out of the Eternal Day into Eternal Darkness ; therefore was the Lord carried to the Murtherers by Night . 25. Our King the Lord of Glory , was mocked , reproached , derided and scorn'd by vile Men ; because Adam had introduced such odious shame , as made him the scorn of the Devils . 26. The Prince of our Peace was scourged , though the Innocent Lamb of God ; for Adam awakening all the Properties , made not only the Essences to be inwardly Raging , but his outward Body ( as that of the Beast ) to be subjected to the Whip ; which the gracious Lord refus'd not to endure for us . 27. The Son of God , Heir of all Things , and King of Immortality was Crown'd as if he had been a false King with Thorns ; because Adam would in his Pride be like God , and wear this World's Crown . 28. And as all these were but Fore-runners or Entrance of Adam on the borders of Everlasting Destruction , whereinto he was plunging his whole Man and Posterity ; so all these things were done to the second Adam , and meekly endur'd by Him before His Passion . 29. And all this was to make a plain and terrible Demonstration to all Mankind , that Sin unrepented of , becomes a Substance ; crying for all inward and outward Vengeance for ever . See 25 Chap. of the Three Principles . Q. 118. Why must the very Teachers of the Law bring Christ to the Judgment , and yet must be put to Death by the Heathenish Magistracy ? What doth that signifie ? A. 1. That so it was , appears : Now to answer why it was so ; Let it be noted , that Persecutions proceed not out of the second Principle , for in that all are United in Love and Meekness , nor out of the third , wherein Civil Magistracy standeth ; for that of its own Nature ( if not unwarily heated ) persecuteth none : as is found in Christian Republicks , who have no oppressive interest to advance or support , Persecution introduceth not its sting . 2. Nor in such only , but in the Mahometan Monarchies , is not Religion as such persecuted , but Conquests made for the greatning their poor outward Momentary Power . And this is found not only among the Turks , but Persians , under whom the Christians enjoy the rich and large Country of Georgia , and those Christians not leven'd and perverted with Idolatry . 3. But Persecution stands rooted in the first Principle , in which it is apparent how Brethren in Profession betray Brethren in Truth and in Deed ; because they all consist of the self-same four Forms and part asunder only in the Fourth ; for the Children of the day only generate out of their Fire-divine Eternal Light , and the other proceed no farther than the Fire ; generating no other Light than ● false one ( viz. ) as may consist with the false Maxims of the third Principle , a Serpentine Wisdom . 4. Thence is it that from the natural strife of those divided Properties and Rage of the Fire proceeds the cruel Persecutions ; therefore the High Priests and Teachers of the Law with the unbelieving Jews were the Lord 's bitter Enemies . As was Cain the false Sacrificer to Abel ; for that Abel by enkindling the true Light , sacrificed his own Affections , Will and Heart , which Cain reserved , and so his offering was lame and disregarded . 5. Nor may i● seem strange that the Teachers of the Law should be at Enmity against the Fulfiller of it ; for they were only Ministers of the Letter , and the Letter killeth . Thus Antichrist who succeeds the Jewish Priests in killing Christ in his Members , would bind the Children whom God hath made free , but cannot . 6. Thus Ishmael the Son of the Bond woman persecutes Isaac , and would have been the Heir . These if they can acquire Power in the third Principle destroy the Sons of the free Woman : if they cannot , they call the Civil or Military Assistants whom they mis-inform as Haman did , then stir up such a Fox as H●rod , whose jealousie of losing , what the Lord would not foul His fingers with , prompts him to Cruelty . But more particular might I have been here , would it not anticipate what will fall under the 154 Question concerning the titular Christian , and the 162 Question concerning Antichrist , by whomsoever God shall open their Answers , which is therefore here forborn . Q. 119. Why must Christ suffer and die ? Was God to do it for such a revenge sake , that he might attone and reconcile or appease himself ? Could he not otherwise forgive Sin ? A. I have no reason to vary my often mention'd design of declining Repetitions ; therefore must refer the Solution of this to the 107 Answer . Q. 120. What is the figure of the two Murtherers which hanged on a Cross on each ●ide of Christ ? And why must Christ die on a wooden Cross and not otherwise ? A. Adam's terrible Fall was accompanied with dividing the Tinctures , as is manifest in the 43d Answer , which brake and parted him into a Woman , as is shew'd in the 65th Answer . And ( as more links of that heavy chain ) follow'd the extremities of Heat and Cold , as appears in the ●0th Answer , agreeable to the separate Properties in the Tree of Good and Evil , discover'd in the 57th Answer . All which is made more obvious in the Birth of Cain and Abel : to every of which Answers , for laying open the thing sought in the first part of this Question , I refer my self . 1. Yet farther for Answer we must know , that Adam when fallen hung between the enraged Properties of the first Principle and the third Principle , as it were leaning on both , using the Out-birth to meeken the extorting Provocations of the four Anguishes . And having lost the Divine Vision , had his doleful abode betwixt Hell and this World : which is the thing figur'd by the two Thieves ; the one whereof was forgiven . 2. Thus is it that Publicans and Sinners , signified by those of the third Principle , enter the Kingdom of Heaven before the Scribes and Pharisees , who ( as in the 118th Question is clear'd ) do stand in the Zeal and Wrath of the first Principle to persecute and worry them in whose Hearts the Day-Star or second Principle is risen . 3. Now that the Lord did die on a wooden Cross and not otherwise ▪ was , That as the Civil Magistrate is God's Ordinance for Execution of vindictive Justice ; as being of the third Principle , which third is the Instrument or Figure of the first and second , as is evidenced in the first part of the 118th Answer . So the wood of the Cross was of a Plant of the same Principle , by Eating the Good and Evil Fruit whereof Adam fell thereinto . 4. Therefore was it proper to be the bitter and Blessed , or Evil and Good Instrument , framed for the Lord 's suffering Death , whereon in him hung all the three Principles , who , though he was Lord of Glory , yet like a patient Lamb for the Slaughter , bare this ur expressible Anguish , as if himself had been a Transgressor , to the pouring out of his Soul to the Death . Q. 121. How did Christ slay Death on the Cross ? How came that to pass ? A. 1. That Christ the Son of the Blessed God should Die , offends the Turks and Pagans . That He lived so humbly , and died so contemptibly offended the Jews ; but the Proud lives of us Professors of the Name of Christ ( we in the mean time believing Him so meek and lowly a Master ) must needs offend not only Jews and Turks , but Christianity it self , and above all the Holy God. 2. What consideration can tread down Mans loftiness , if the looking on our crucified Jesus will not Who can chuse but ( infinitely rather than Thomas , concerning Lazarus ) say , Let us go , that we may die with him ? No less than thus to do , can secure us against the second Death ; for he that is dead is free from Sin. Wherefore saith the Apostle , speaking of this Death , I die daily . 3. Christ did slay Death on the Cross with his Dying , by laying off the filthy Garments Adam had wove himself into , that is , carrying the Monstrosity wherewith the Souls Essences were charged , clog'd and immured as a Sacrifice into Death , and through or out of Death again into the Liberty of Immortality ; as the burnt Sacrifices precipitating their dark Matter arose into a Radiant lustrous flame . 4. Adam made himself and us justly Debtors to Death , but the Lord not only discharged , but brought Death into his Debt , as at large might be shewn . He disarm'd it and takes away his Dominion , so that he reigneth over it : thus hath this Rose of Sharon perfum'd our Graves . 5. It is in the Answer said we may as easily return the Sun backward over us , as change Nature's regular Motions of proceeding from a Seed to a Root , then a Fruit , and then a Seed , which Seed must first die before it multiply . 6. Wherefore it was that faln Man's monstrous Image was necessarily lead into Death , and the monstrosity left there before the new Image was raised ; for the new ariseth by the falling off of the old , as saith the Lord , a grain of Wheat bringeth not forth much Fruit except it die , but abideth alone . Thus came Death to be slain by the Death of the Lord of life . Q. 122. Why must Christ be nail'd to the Cross ? And why must his ●ide be open'd with a Spear out of which Blood and Water ran ? How do these signifie in the Figure . A. 1. Christ being nail'd to the Cross ( a Plant or Product of the third Principle ) shews us how we are fixed to the loading burthensom part of that Principle , whence we cannot dis-engage or free our selves , though being over-loaden therewith we should greatly desire it , but must patiently wait the whole time of our life till God shall do it . 2. And as Christ refused not His Cross , no not the carrying it , though the Burthen exceeded the strength of His afflicted wounded Body ; for that one was compelled to help him to bear it ; thus neither should faln Man refuse his own , nor help to bear another's Burthen . 3. And as Christ refused neither to be nail'd to it , nor did remove His blessed Body from it , but thereon meekly poured out His very Soul , and breathed out His Spirit , and was taken off by others ; so will the regenerate Man spend and be spent for his God. 4. And as out of Adam's Side ( being rent open ) went out a Female Property , which Wound ( otherwise incurable ) was repaired by the piercing Jesus holy Innocent Side ; because as the separating the Female from the Male Property introduced so great an Evil , the Consequence whereof was De●ilement , Misery , Lamentation and Wo. 5. So the piercing the Lord's Side was the opening the Divine Fountain , whence issued Blood and Water , that is the Virgin Tincture of Soul and Spirit , the holy Fire and Light , the first and second Principles in Inseparable Harmony , which introduced that Good , viz. the bringing forth Righteousness , Salvation and sacred Love , wherein consists the pure Heavenly Virgin Image ( that out of which Adam departed and died , or disappeared to him ) the Bride of Christ , and Joy and Delight of the Eternal World and General Assembly and Church of the First-born . Q. 123. Why must Christ be reproached on the Cross ? A. 1. One accounted it the Complement of Misery , when a Captive in much Torment beg●d his severe Governess ( whose Slave he was , in old Rome ) for Ease or some Mitigation , who was so wholly regardless as to be all the while Painting her Face : a Scene calculated very fitly to the present Mother of Harlots in Rome Antichristian . 2. But what is the anguish and torture all Creatures are capable of ▪ if compared with this super abundant grief sorrow and load , the weight of a World of Sin pressed our Lord with . To all which that ( no part might be exempted ) was added , that His blessed Eyes where Love and Mercy sate Triumphant , and His Prayer-hearing Ears must see the scornful gestures of Prophane Heads , wagging at Him in Scorn , not bowing to Worship Him , and hear the Taunts of vile and blasphemous Spectators : the very Passers by , and a Thier under Execution joyning to aggravate it . So was the 53 of Isaiah , fulfill'd in the 27 Matthew . 3. And what shall we say , was not the Cup bitter enough till cruel Mockings were wrung into it ? but thus it was , that as Adam by the loss of his Innocence , purity and brightness , fell into guilt , filthiness and scorn ; reproached by the Devils , by the first and third Principles , by the in of Cain ▪ his own and the rest of his sinful Posterity , by every Essence , whence he fell , and every separate unclean Property into which he fell . All this did He who hid not His Face from Shame and Spitting , receive as if it had been His own Due , and His own Procurement . 4. And into this Shame , Mocking and Reproach must every Child of the Regeneration submissively enter , and accompt it their peculiar Privilege to suffer their own Shame by the Lord's designation , we suffer righteously yet the Lord calls it a suffering for Him. 5. His reproach was Moses Riches and the Apostles Joy , His Chains are all pure Gold , but all the Lord's Children must remember that their Cross is fully as long as themselves ; being the Principle into which they fell , and that they are nail'd to it . But though the Lord's Crown were Thorns , there is at the End of our light and momentary Afflictions and Cross , a Crown of Righteousness , and Eternal weight of Glory , coming by the meer , free Gift of gracious Love. Q. 124. Whether was also the Divine Power in the Blood , which Christ shed or poured into the Earth ? Q. 125. Why did the Earth tremble when Christ bung on the Cross ? A. The latter of these Questions depends on the opening of the former , so that one Answer will s●ffice to both . 1. The whole scope of the Gospel teacheth us , that Christ was truly God and truly man ; for that the Deity graciously United it Self to the Humanity in the Incarnation of the Lord Jesus . 2. We are also to know , that though God may be distinguished as into three , yet not at all divided : Seeing therefore that God assumed the Humanity and became Man ; we may not after that Unity , divide Him from that Humanity which He United himself with , though we distinguish the Deity from the Humanity ; left we seem to divide Him from Himself . What therefore God hath joyned together , let no man put asunder . 3. By the Incarnation of the Lord Jesus Christ He Himself , who is God Blessed for ever , became a God-Man ▪ in an inseparable indiss●luble Union . And ( a little to disgress ) the Human Nature of us poor Men is so strongly allied , espoused or betroathed and adopted by the same incarnation , that it is most stupendious , admirable and ravishing . How can a poor Earthen Vessel bear the serious contemplating of it ? 4. For were Man sensible how near God is to us ( who as of our selves are wretchedness and vanity in the abstract ) it must be with the regenerate Children as it was with the Women departing quickly from the Sepulchre with Fear and great Joy , and with others as with the Souldiers , they would be as dead Men. 5. But the third principle is an Eclipse to the prospect of the Soul awakened by the Sun of Righteousness , and an allay to their holy affecting Meditations , and is also a mitigation and flattering gilded Dream to the willingly deluded Captives . 6. And now to step back to our Work , we must say , that the Humane Soul of the Lord Jesus being of Divine Conception was inseparable from his Deity ; therefore the Blood he shed for us Sinners had Divine power in it ; for that Souls Masculine Seed was out of the Fountain Spirits , pure before God , as of the Eternal Divine substance of the Holy Ghost . 7. And as Fire kindleth combustible Matter ; So was the Feminine Seed he receiv'd from the Virgin Mary ( which was also our Soul according to which he is our Flesh and Blood , and our Brother ) united and incorporated with the Divine substance , ma●ing one Heavenly Humanity in an indissoluble Band. 8. Thus as a Child receiveth a Soul from the Souls of Father and Mother , so this Heavenly Humane Soul of the Lord Jesus , dwelling in his holy precious Blood , was one and but one ▪ received from the Holy Ghost and the Virgin Mary . Therefore was it that when the Lord did shed his Blood for Mankind he is truly said to pour out his Soul ; that Blood being the Chariot of his Soul. Also out of his side pierced by the Spear , came Water , the Signifier and Chariot of his meek , pure , Spirit of dear love and purity , as the Blood of the Soul united unto the Infinite Spirit of Love. 9. When therefore this Water and this Blood fell to the Earth , the Divine power being in and with it , caused the Earth to tremble , the Rocks to rend from their dark Coagulation , the Graves as Prisons to open . For the captivating power which the Salitter from the Fall of the Angels sustained , and was invaded withal , causing rocky coagulation , and the Curse and Death by the Fall of Man , casting the Earth into a deadly s●upor and sterility ; was as it were dismay'd , broken , enfeebled by the holy powers coming on it . 10. This could not be concealed , but as Jordan fled from Eliah's Mantle , the Graves ceased to be Prisons , opening their Doors , the joynts and cement of the Rocks were loosed , and they clave asunder , and the drowsie Earth awakened and trembled . 11. For as the wrath had shut up the Divine power in the Creation , in Death , in an inactivity or obscurity : So the Divine Love hath by his Conquest over Death on the Cross , with irresistible Might and Puissance , opened the Doors , broke the Chains , and proclaimed the acceptable year , leading Captivity Captive . Q. 126. What did the Darkness signifie , which at that time came over all Nature ? A. 1. The Root of five of the other seven Planets is the Sun , but Saturn hath a distinct Centre . Now the Sun is out of the Magical Spiritual Fire and Light World , and that Worlds Fountain is the incomprehensible power of the Fathers property , and the inaccessible Light of the Sons property . And the Spiritual World is figured , imaged , represented , actuated and expressed by the Sun and Saturn : Especially by the Sun as it were by a Nature God. 2. And therefore as if you stop the Efflux of a Fountain the stream ceaseth ; or if the Sap be obstructed , the Fruit soon feels the defect , or if you withdraw the Face from before a Looking glass , the Glass retains not , but loseth it . Thus was it that the Out-birth of the third principle was over-cast , ceasing its Lustre at the instant of the Lords Passion . 3. The things signified by it were , ( 1. ) That as Adam departed out of the Eternal day into the temporary Darkness ; so did temporary Darkness here shoulder out or exclude the day . And as Adam Exchang'd a blessed repose , exact order , perfect peace , and sweet rest for a state of Enmity , Horror , Torment and Death : So now did the Lord enter into the Death , Enmity , &c. to pass us through into Life and Rest. Again as Adam went out of the holy first and second principles in to the Bestial , separate , prophane Out-birth ; so did the same Out-birth pass now into Death and Impotence , discovering it self thereby to be only a shadow , their Order and Beauty borrow'd and dependant wholly on the Internal World , and that no Creature , World or Angel hath a Self-sufficiency , so least of all hath this , which is but a Picture of Eternal things . It also signified the wrath of the first principle invading the second or out-breathed holy Life , prevailing to the shutting up the Eye of the third principle . Yet that after three hours , ( viz. ) from the sixth to the ninth , ( viz. ) after a threefold domination in and over the faln Humanity ; the Soul , the Spirit , and the Astral or Elementary Man , making the Divine Man ●ry out and plead , that it also might not be forsaken ; straightway upon a second cry and a resignation made , ( viz. ) the second principles out-breath'd Image entreth Death and ●trook it dead ; then the Internal Light figur'd by the outward riseth again . Q. 127. Why did Christ in his Death commend his Soul into his Fathers Hand ? What is the Hand of God ? A. 1. As previous to this Answer it must be enquir'd , 1. What may be understood by Souls in general ? then what by this most holy one . 2. What various acceptation we read concerning the Hands of God ? And come to the direct Answer . 1. Souls in general are , ( 1. ) Sometimes intending the Eternal Soul , distinct from Spirit and Body . ( 2. ) Sometimes it means the Body , distinct from both Soul and Spirit . ( 3. ) Sometimes it 's understood of the Soul and Spirit , distinct from the Body . ( 4. ) Sometimes it extends to the taking in of the whole Man , as of the most holy Soul , Spirit and Body of the Lord Jesus Christ , who yielding up himself wholly unto his Father , was as a whole Burnt ●ffering , or Lamb without spot ▪ Sacrificed as the one alone , once for all , and for ever , intire Sacrifice and Altar also , and Incense ▪ fully making Atonement and Entring once , and thenceforth Eternally into the Holy of ●olies . 2. Thus as the true High Priest , he entred the most holy place bringing in a new Priesthood of another Tribe ( viz. ) not of Levi but of Iudah ; also another order , not of Aaron but of Melchizedeck ; by change of the Priesthood , changing also the Law , of direct necessity , putting a period to figures ; as the daily Sacrifice the anniversary entring of the High-Priest into the holy place , but rending the Vail , &c. 3. Of all which the Epistle to the Hebrews ( as that they were most immediately concerned to know ) doth copiously inculcate and convince . 2. What may be understood by the Hands of the Father here spoken of . 1. Sometimes it means his Mighty Power , irresistible strength , &c. 2. Sometimes are signified by it his Infinite Omniscience and Omnipresence . 3. Sometimes are intended his most wise and gracious ordering and providence . 4. Sometimes it speaketh his most loving , merciful , careful preservation , and shielding of his Children . 4. In serious view of all which the Fathers Hands whereinto the Lord Jesus Bequeathed his Soul , Spirit and Body , may not only be taken in all these Acceptations , but an infinitely more vast comprehension than all Creatures , Saints or Angels can fathom or enumerate . 5. Now to the answer it self ▪ be it known that the dear and only Eternal Son of the dear Eternal love of the Father , having given his Disciples and all his purchas'd holy ones , his peace for their incomparable privilege as the legacy of the Prince of Peace by Testament : To the end it might never be frustrated , ratified it by the Death of the Testator , gives himself up wholly at once , entring into death who himself was the Fountain of Life , and breathing his last cry and groans into the Bosom or Hands of his Ever-living , Infinitely-loving , Omnipresent Father , and thus through death re introduced life into the Humane Nature . 6. And is it ask'd why ? It is answer'd , Who but the whole Father could receive the whole Son ? Who less than the Infinite first principle could receive the Infinite second principle ? For tho' t●e Humane Soul as it was deriv'd from Mary was finite , yet as he was conceived by the seminal substance of the Holy Ghost it was Infinite being wholly so united to the Infinity . 7. Behold , and sink down , and drown thy self , Oh my Soul , in the sweet Ocean of this free Master piece of Matchless love , see the heighth , depth , length and breadth ▪ Know what passeth knowledge , Conception , Comprehension ! Make thy Heart the Footstool of it , thy Soul a Sacrifice to it , thy Spirit the amazed Witness of it , thy Mind and Thoughts the Waiters on it , thy Tongue and Pen the Trumpet of it . Let Heaven and Earth adore it , let Time and Eternity record it , let Hell and the Children of Pride tremble at it , but let the humble Man and broken Bones Inherit , Inhabit and Rejoice in it for ever . Q. 128. Why did some convert and turn again when they saw what was done at the dying of Christ : And the High-Priests not ? Why must they be blind and hardened as to this Work ? A. 1. By the High-Priests are meant him that was such , and those Rulers of most Eminence assisting and concurring with him . This Question is double , ( viz. ) Why some did convert ? And why such as the High Priests , &c. did not ? That some did as the Centurion , &c. Matth. 27. ●4 ▪ seeing that which was done feared greatly , saying , Truely this was the Son of God , Luke 2● . 47. 4● . And Luke records , That the Centurion and all the people seeing , &c. Glorified God , and all the people smote their Breasts and departed . 2. For their dark Centre was terrified , the stirred by remorse and compassion with and unto so patient and innocent a Lamb , and that stirring , moving on by conviction to great grief , sorrow and mourning , begat love , and the love enkindled the holy Light of the second Divine principle , of which number it 's said Longinus was , who with his Spear pierced the Lords blessed side . 3. But in the High-Priests , &c. The dark Zeal had like Fire , drunk up the meek Water of Tenderness and Compassion , so that the Light could not enkindle , but they remain'd a dark Fire . For it is manifest they by their impetuous Lusting , proud grasping for Grandeur and Rule , and their griping after heaping up abundance of the outward principle ; had by Covetousness like greedy Dogs or Swine , formed their very Souls according to the four Auguishes of the first dark Hellish Impression . 4. As Antichrist also ( whose Forerunners and Antitype these were ) hath done and still doth . Therefore to distinguish a resolv'd hardened Persecutor from the Creaturely Devils is thus to be done ; that the persecuting Man hath on him the Bestial part of the Out-birth for mitigation , which is a Door , through which it is possible Grace may enter , unless the impardonable sin hath judicially wholly shut him up . 5. But the mitigating third principle excepted , ( viz. ) the worst part of it , the Antichristian Spirited-Man having shut out the second principle ; the Evil Angels and he are in one and the self-same principle . 6. It is also certain that the Antichrist , sometimes call'd the Whore , sometimes Babylon , sometimes the Mystery of Iniquity and Man of Sin , is as such , incureable and irrecoverable ; for it is an Enmity against Love and Meekness . The Art of Physick gives that Disease for Incureable which is grounded on the Constitution , the Disease of Antichrist is such , and therefore Incureable ; for he is compos'd of the Enmity of the four forms of the first principle , and is Enmity in the Abstract , against the Divine Kingdom of Humility , Meekness , Love , Peace , and Divine Light and Joy. Q. 129. What was Christs going to Hell where he overcame Death and the Devil ? A. 1. Great is Mans Misery on Earth , by reason of wilful blindness . When we hear of Christs going to Hell , or overcoming Death and the Devil there , we blindly grope with our Conceits , imagining in our Reason a local motion to a place far off . But that it may be plainly told what Christs going to Hell was ; it must first be orderly said , 1. What Hell is , and where ? Which is referr'd to the 17th . Answer the 19 , 20 , 21 , 22 , 23 verses . 2. What the Conquering Captain Christ is , that Vanquished all the Devils every where ? It is answered , It was Christ as he had made himself a Creature ; for his Body as a Creature is the whole holy pure Element , which comprizeth this whole World. The holy Body hath Heavenly Flesh and Blood , and Water of Eternal Life , which feedeth the Faithful Soul at the Lords Table . 2. An● tho' it comprizeth this World , Heaven , Paradise , and the Angelical World , yet is a Creature , but such a Creature as can be every where in the Deity ; for unto this Creature of Heavenly substantiality hath the Almighty Son of God espoused himself , as a Body to remain in Eternity ( as in the time the Sun doth unto the Moon ) as in his own Body . In every part of which Body the Trinity is always manifest . Objection 3. But this crosseth the received Divinity , which assigns ubiquity to be the peculiar distinction of the Creator , from the Creature . Also an imposing upon the Senses , that one Creature is at London and at Quinsay at the same moment of time , a thing denied to be in the Sphere of an Angel ; whose Wings are only illustrations of his almost instantaneous local motion ; implying he cannot be in two places at once . Answer 4. The least divisible Body requires place and space ; and magnitude is the uniting of two or more divisibles . 1. My Foot is not where my Head is , but I am where either of them is . 2. If my Head only is in the Air , my Body only in the Water , my Feet only in the Earth under Water , yet I am in every of these at once . 3. My Hand is at the He●m , my Eye on the Star , my Heart with my God ; then am I at once in two Worlds 4. Again , my Elementary and Sensual Man is in pain , my Siderial Man in care , the unmortified properties of my Eternal first Principle or old Man ( or Root of the Soul ) in much stubbornness , anxiety and frowardness , my regenerate new Man or humble meekened Spirit is rejoicing under the Cross in hope of Eternal Blessedness . Yet am I but one little poor Creature , tho' I am at once in one Visible and three Invisible Worlds . 5. Now tho' what the new Man sees or feels , hath or hopes for , meets with resistance in the unmortified part of the first principle or earthy Vessel , yet is it not so in Divine Bodies of Angels or perfected Spirits : Who all by prevalence of their consonance , and uninterrupted holy will have their Heterogeneous parts swallow'd up by their lustrous Harmony . 6. All these things penetrated and pondered ; shall our straitned Souls confine the Immense Heavenly Humanity of the Lord Jesus Christ ? For his becoming Man or Incarnation wherein he assumed our darkened Souls , uniting them with the Divine Virgin of Wisdom , as one Creature in himself ; did not stra●ten , lessen , debilitate or commit a Rape upon that Virginity , which is the Tincture of the holy World , according to which he was Begotten by the Holy Ghost ; but it exalted to the highest the assumed Soul. 7. Nor was his uniting our frail Astral and Elementary , and Sensual Man unto the holy pure Element any Impeachment to the holy Element , which ( in the instant of the Virgin Maries Conception ) was like a Tincture , blessedly put into our Body in him ; but it was as the first Resurrection to our impair'd , divided , sleepy , impure , mortal Man. 8. For thus the Soul in the Virgin was taken into the Trinity , and the Body in the holy Element ( which is every where present and evermore pure before God ) was made Lord in the Heavenly World. 9. Yet is th●s whole Heavenly Man a Creature , tho' the First-born of every Creature , and is the Food of our Souls , neither is this a confounding the Deity with the Humanity of Christ , no more than the Apple is the Tree : Or the living Vertue of the Sun in the whole deep is the Sun it self . 10. This Virgin of Wisdom is the Image of God , the Delight of God , the Spouse of Jesus Christ and of so high descent as to be possessed by God in the beginning of his way , &c. Read Prov. 8. from the 1. to the 31. verse , but yet is not God or the Infinite Almighty Deity . Thus see we how Christ was on Earth and in Heaven as Son of Man , or in his Heavenly Humanity at once , and is so still , and it is his Office to expel , bind , vanquish and chain all Devils every where , and reign in the Throne of expulsed Lucifer , to kill Death and take away the Sting , for Hell cannot withstand him . 11. This is demonstrated by the Operative Astrum , particularly by the seven Regal Stars . See we not how Saturn , tho' most remote , is equally potent in coagulating , petrifving , giving weight , &c. as in Lead , Stones , &c. as if he were at the nearest distance . Also how Mercury in Jupiter causeth Sensitives and Plants to sprout up tall , &c. And how Mars Influenceth Men , and confines Plants , checks Oaks to he crooked , knotty , dwarfy Shrubs : And how calmly and s●renely Venus Influenceth every where , how the Moon acts Bodies , the Circulations and Fluxes of Blood , and the Tides which some call the Pulse of that Element . How also the Sun chearfully bears witness to himself . All these do various● work through all the Creatures within their principle ( or as 't is term'd , the Sphere of their activity ) all at once in all places of all kinds . 12. And shall we straiten the sacred power of the Body of the Lord Jesus Christ in the holy principle , to narrower bounds than we can do the outward Sun which is his outside Image , which at once dwells in all the Stars and whole deep , in every Creature on , and many under the Earth , and in every pi●e of Gra●s 13. It is demonstrative in the four Elements ; the same Air fills all Cranies , and ( with degrees of purity ) so doth it the deep , as also the other three Elements in the Out-birth . Only within or above the Firmament is another principle , understood to be a holy Birth , of which it were digressive to speak here . 14. And shall we think the one holy pure Element , the vertuous Eternal Mother of the more Impure , Prophane and Mortal four Elements , to have less vigor to operate in the holy principle as the Eternal living Body of Christ , than they in the drowsy Travels of Mortality , for Productions and Dissolutions . 15. The like might be demonstrated by the outward principles of Sal , Sulphur and Mercury : And how they operate in degrees of Purity according to their several Subjects . And in a word it may be demonstrated in whole Nature and every Travel it hath : But it 's better to be contemplated than exposed into many words . Thus the Lords descending to Hell , to overcome Death and all Devils , is evident not to have been a going a great way off , &c. but what and how it was and is effected . Q. 130. How did Christ 1 Pet. 3. 19 , 20. preach to the Spirits ; which in the time of Noah believed not ? A. 1. Truth hath found worse Entertainment than the Lords seamless Coat ; for some pretenders to it have rejected , what other pretenders have wrested . Thus as Ma●s wickedness makes him unworthy so makes it him unable , to hear the truth . But tho' we are justly offended at the fictitious Purgatory which Covetousness prompts to tell of , yet we must submit to God in his Word ; all which magnifieth his Mercy and Goodness . 2. The Spirits mentioned by Peter were of those overthrown in the Deluge , which tho' * one Interprets ( expresly against the Text ) to be the preaching before the Flood : The Error and Vanity thereof will appear , by the following Particulars . 3. 1. This Preaching was to Spirits , not to Men in the Flesh ; and certainly they that perished in that Flood were Men living and dying in the Flesh. 2. The Text takes notice there were of that World but few , to wit , ( eight Souls ) saved which hath a serious consideration ; like that of God to Jonah concerning Popu●ous Nine●e● . 3 It is said Christ was put to death in the Flesh , but quickened by the Spirit : By which also he went and Preached : It is not said that Spirit by which Christ was quickened went and preached , but he that was put to death and quickened went and preached . 4. The first World Imaged the first Principle and Reuben , Jacob's First-born figured the first World. And yet Reuben , ( tho' otherwise sinful in a high degree ) was the only innocent of all Joseph's Brethren of the severity used against him ; which might open a Door to them , viz. the first World figured ; for the second principle graciously inclineth to inlighten the first . Reuben is also readiest to reflect on their sin against Joseph in their distress in Egypt ; for he was the first Worlds figure , as Joseph was the Figure of Jesus Christ. 5. It was to Spirits in Prison not to Men at large , Christ when quickened from the dead did Preach ; which the same Apostle explaining according to this meaning ; saith , 1 Pet. 4. 6. For this cause was the Gospel preached to them that are dead , not living . 6. The Apostle saith he preached to Spirits which were but sometimes disobedient , also telling us when , ( viz. ) in the days of Noah , while the Ark was preparing ; implying they were not disobedient ▪ at this time of preaching . To this sence are referr'd the words of the Prophesie of Zechary . Q. 131. What doth Christs rest in the Grave signifie ; that he must lye Forty Hours in the Grave ? In the 98th . Answer concerning Moses being Forty days on the Mount is what may be the compleat Answer hereunto , to which this is referr'd . Q. 132. Why must Christs Grave be guarded with Watchers ? What doth that signifie that the High-Priests should resist or oppose Gods Power and Might , and would keep Christ in the Grave ? A. 1. If it be clearly known what the High-Priests were , and what Figure they bear , it may also be known why they would resist God and strive to keep Christ in the Grave . And what they were and figur'd , is manifest in the 128 Answer . They were , as to their fiery Zeal , Captives in the Properties of the first Principle , without enkindling the Light of the ●econd , which makes Men free : Their heat ( as to their Law ) was rooted in Enmity , which is the true cause of all Persecutions . 2. For if they had been moderated by the Maxims of the third , as obscure as they are : Tho' the Divine Light had been withheld , and not enkindled , yet cruel Persecution could not , would not thence naturally have proceeded . See 118 Answer . 3. It is written , Cast not Pearls before Swine left they trample them under their Feet , which Swine are the Bestial Men in the third Principle . Again , Cast not holy things to Dogs , lest they turn again and rent you . These are they of the Wrath Principle or first Principle , whose Root is in the dark fiery property and anguish of that first Principle . So that a Hog is better than a Dog. 4. Whenever we are shutting out the Rebukes of God in his Providences against our wilful Contrivances , or the Convictions from his Word Preached or written , or the just Reproofs of good or bad Men for our faults , or the checks of our own Hearts , and Gods Witness in our Consciences ; and would , by our partiality and indulgence to our selves , flatter our selves , hide our evils like Adam , seek excuses , stifle , silence , extenuate , or any way palliate the Matter charg'd on us , then are we as those Watchers keeping Christ ( as much as in us lyes ) from the Resurrection out of the Grave . Q. 133. Why did the Evangelist say that the Angel removed the great Stone from the Door or Mouth of the Sepulchre ? Could not Christ have ri●en else out of the Grave ? A. 1. This is the eighth Angelical Ministration to Christ recorded by the Evangelists , there being ten in all ; viz. 1. To Mary before the Conception . 2. To Joseph concerning her . 3. To the Shepherds at the Nativity . 4. To Joseph to fly from Herod into Egypt . 5. To return on the death of Herod ▪ 6. To ●he Lord a●ter his Fasting and being Tempted . 7. Again to the Lord in his Agony in the Garden . 8 This removing the Stone . 9 Two Angels in the Sepulchre after his Resurrection . 10. Two Angels at the Ascention . 2. By reason of Mans folly and slownes of Heart to believe the great and important Doctrine of Christs being risen , did it please the Lord to condescend this way to help Mans Infidelity , and confirm their weak Faith. And therefore came the Angel of the Lord and rouled back the Stone , and sate upon it , and there was a great Earthquake , and the Keepers did shake , and became as dead Men ; for the countenance of the Angel was as Lightning . 3. There was no need o● the Lords part to roul away the Stone ; for his Heavenly holy Body ( which en●red to the Apostles the Doors being shut ) could not be detained by the Stone of the Sepulchre . For the Heavenly Humanity is not included nor exclusible by any thing , but passeth unapprehended through all things ; being Lord of all , living in himself in his own holy Principle the Eternal Liberty . 4. But the poor Earthy Children of faln Adam being Captives in the third Principle have need enough of all Gods gracious Condescendings to work Faith , and confirm our Confidence , and ground our hope ; for which gracious ends was the glorious Messenger of Irresistible Majesty sent on this Errand . But so obstinate and great ●s Mans hardness of Heart , that all this and what followed were needful to settle a Foundation for his Apostles and Martyrs to build their and our Faith upon : But for ever blessed be the Almght● God , that all his gracious Promises and Purposes are abundantly ratified and opened ; for he is for ever the yea and Amen . 5. Thus , as Adam in the Face of good and bad ( viz. ) of the Holy and Hellish Worlds , fel● into impotence into the Our birth of the third Principle . So the second Adam b● the Ministry of the glorious Ambassador of the mighty power World whose Countenance was as lightning , and in presence of the astonished Souldiers figuring the Hellish Principle , raised the right Humane Nature . And thus also must we , if we will arise with our Head , be as Passives suffering the Lord to exercise all his Rights in and on us , with a resigned sence of our inability , wretchedness and vanity . Q. 134. What is the power of Christs Resurrection through Death ? How did he make a Triumphant shew of Death on his Body ? What was it then that he did with it ? A. In the 45th Answer is shew'd what Adam was before his Fall. In the 69th Answer is what Adam's Fall plung'd him and us into ; and in the 121st what the death of Christ ( and effect of it ) is : Every of which three Answers being duly consider'd ▪ will conduce much to the opening of this . We come to search what the power of Christs Resurrection is , whereby he Triumphed over all opposite Powers and Principalities , and made a shew thereof in his Body . 1. The Fall and Curse brought wrath into Adam's several Principles , ( viz. ) the four properties of the first into Enmity and Rage . Also so captivated , obscured and buried the Transparency of his second Principle , that the Virgin of Divine Wisdom ( totally disappearing ) retir'd into her own Heaven , thenceforth he became whol●y impotent and utterly dead to the Divine Magia , only the Siderial Magia did ●it as Councellor in his Earthy Reason , whereinto the Serpentine subtilty can familiarly insinuate . 2. But so much of the Tincture remained in him as is inseparable from the several Existencies , and for the sake whereof , the very Out-birth of the Creatures shall in their Idea's have a Resurrection , by Vertue of the Tincture in them . 3. His third Principle was also as wretched as its Capacity extended to ; for the Astral Man was under a series of Evil , Cross Conjunctions and Aspects : The Elementary was brutish , degenerate and like the worst of Beasts . Where was now the dear , first , precious Image of Modesty , when he was now half Devil , and half Beast ? 4. Of this fierce State and Death it is said , O Death , I will be thy Death ; which is done by introducing of Life , and the Life thus enkindled is as the Tincture transmuting Metals , by feeding their hunger by such part of the vertue of the second Principle , which the hunger longeth after , and is capable of . 5. And the Divine Love fire begotten and arising in the Soul , is the Soul's Resurrection , of which it is said , Blessed and holy is he that hath part of the first Resurrection ; for of such the second Death shall have no Power . 6. The great Doctrine of the Resurrection hath had many Enemies ( besides the Athenians ) who laught at it ; for the Sadduces amongst the Jews believed it not , and too many at this day oppose it , because they misunderstand that and other Divine Truths ; so that may still be the Lamentation , My People perish for want of knowledge . They that said in the Apostles days the Resurrection is past already , were not ( perhaps ) aware that they overthrew the Faith of some , it being the same as if they had said there was no Resurrection . Object . Some may say , Man having a visible , palpable , elementary Body , and an invisible , astral Spirit or Soul Author of the five Senses , at least that acts the Organs : neither of those parts can share in the Resurrection ; for the Stars shall fall and the Elements dissolve . Let them tell me too , our Flesh is Grass , Dust we are , of the Earth earthy , and like the Beast that perisheth . If therefore the Syderial Root and four Elements return into their Aether , can the Products thence , subsist , his Body being dependant on a transient Principle whereof 't is compounded . With what Body therefore shall he arise ? A. 1. 8. Christ had a visible , palpable Body as ours from the astral World and four Elements , though by reason of his being begotten of the Holy Ghost was infinitely Superior and more Noble ; yet in his Resurrection was his Elementary also raised to Immortality and Glory . 9. The Apostle saith , If the Dead rise not . ( 1. ) Then Christ is not raised . ( 2. ) Your Faith is vain . ( 3. ) Ye are yet in your Sins . ( 4. ) Our Preaching is vain . ( 5. ) We are found false Witnesses . ( 6 ) Those that sleep in Christ are perished . ( 7. ) Our hope is vain . 8. We of all men are most miserable . But therefore that Christ is risen , and become the first fruits of them that slept . A. 2. If our Body ( as far degenerate as it is become ) had no higher Extraction than barely the astral World and four Elements , it might have no other Resurrection or Perpetuity , but be as the Beast : But how then was it to have endured to Eternity , had not Sin broken it ? It had therefore its Root in the Eternal spiritual World , whereof the outward World and the Spirit thereof , ( viz. ) The Spirit of the great World are a figure and Representation . A. 3. 11. It is relatively Eternal , being United to the Eternal Soul joyned to the Holy Body it obeyeth and beareth , suffereth and doth the Holy Will of God , as the Souls Instrument and Companion . And the wicked Souls direful confederate in all their black Machinations , beastly selfish Maxims and fordid Prostitutions ; and therefore in both must have a Resurrection to receive according to their Works . 12. But the Bodies of wicked People are as a ready prepared Engine , whose every part is curiously composed by Exquisite symmetry , liberally oyl'd to whirl as an Automatae down a steep Mountain : whil'st the Bodies of holy Souls are as a Bullock unaccustomed to the Yoak , or a lazy Ass to struggle through a narrow deep way , with a leaden load , up a weary heighth . So that look how much of extraordinary Assistance , or rather violent Inducement , the Evil man's Body is to his Soul , so much perplexing Impediment hath the regenerate Child from his Body . 13. Infidelity suggests so many Improbabilities , as may make one Impossibility of the Resurrection , to which is opposed Omnipotence ; Shall that Infinite Power , whose Hand gives Being to every thing and World , from the Angelical T●rones to the vile Insect , and Minute-parts of every pile of Grass , be insufficient to rally Man's dissever'd Limbs , number the Hairs , and not the Members , record all Mens Actions , Words , Thoughts , and forget the whole Bulk and Fabrick ? 14. As to the last part of the Objection , with what Body shall they rise ? To this the Apostle replies , Thou Fool , that which thou sowest is not quicken'd except it die , and the Body which shall be ( viz. ) not the self same Grain , but the self-same Kind riseth , be it Wheat or any other , and the self-same Tincture in the Crop as was in the Seed , only our Corruption , Dishonour and Weakness is changed into Incorruption , Glory and Power . 15 The Sons of Wisdom can see the Transmutation of Metals . The Naturalist , the death , dissolution and reforming and vivifying of Craw-fish . The curious Observer , the Transmigration of the Silk Worm . Every one that kindles a fire , the triumph of the flame , on change of the Accidents of the Fuel . The Physitian the consent of Bodies and Parts by sympathy , and of Actives and Passives . Who sees not the Loadstone single out one filing of Steel from a heap of Sand. The Plowman and Gardener see out of the dark Earth arise Corn , Fruits , Flowers of other colour , odour , taste , &c. than the Earth ; yet acknowledge they the Earth hath all the Vertues , Properties and Powers of them obscurely in it . 16. Why then should it seem impossible , that He that raised up Jesus Christ from the Dead should be able to quicken our Mortal Bodies , though literally mortified when Death shall be swallow'd up of Victory ; as saith the Prophet , Thy dead Men shall live , together with my dead Body shall they arise ; Awake and sing you that dwell in the dust , for thy dew shall be as the dew of Herbs , &c. Q. 135. What manner of Door hath Christ through Death opened in our Humanity , in the Anger and Righteousness of God , where by we may enter into God ? How is that done ? A. 1. As it is not the Wind abroad , but that in the Earth that causeth Earthquakes , so neither could Man's mortal inward Wound be cured by outward Applications ; for , because Man was become inwardly a Hell to himself , and outwardly lock'd up in the Curse of the Out-birth : wherein he had secluded and shut up himself from the Divine Light , as in the 69th Answer is discoursed . 2. It was therefore past all Remedy , unless Heaven would mercifully introduce it self into the Soul in the light of his Life . Then did the gracious Principle of Love by bringing the Eternal Virgin back into the lock● up Humanity become a Saviour : Like as the Fiat or speaking Word did in the Beginning by the Light compose Order amongst the Confusions of the Properties of the Chaos . So the Lord of the Light-Holy-World came into the aver●ed Will of the Humanity ▪ and there implanted it self as a Tincture , being Himself the Omnipotence of the Kingdom of Divine Love into the Anger and severe Righteousness of God in Man. 3. Thus came it into Man's enraged first Principle , like sweet Oyl or Incense into a dark hungry fire : which raiseth it into a Radiant sweet flame and Iustre . As when the Humane Intellect returned into Nebuchadnezzar , his bestial Image was exalted . So when the Divine , dear Love embraceth , and is enkindled in Man's angry fierceness it potently attracts by assimilation some Divine Breathings , and makes impressions of it self : As in Esau at his meeting Jacob. 4. The Door by which the Soul goeth into God is opened , as Jacob by yielding up himself , passed through a Death appeasing Esau ; for by this the Soul 's bolted and barred-up Door , is unshut and set wide open . So that in the resignation , it lives one Life with Christ in God , and hath its passage through one Death with Christ to God , and is in the Resurrection thus begun , in one Spirit by the Eternal Spirit , the heavenly Flesh and Blood or Humanity of Christ is its Food , it is God's Body or Christ's Body , the pure Element and Virgin of Wisdom and Modesty is his Companion . 5. For thus his violent griping Astringency is sated by the Lord 's infinite giving , yielding Power and Vertue , this causeth him instead of violent Attraction to be like a water'd Garden , breathing out his sweet Odours . His Anger and Rage is foil'd and kill'd by calm , serene , Meekness , Humility , Patience and Sweetness ; His Envy by Love , which grows to a kind of Emulation to give , if it were possible , more than any Saint or Angel ; yea , as much if he could , to God and for God , as he receives from him . 6. This Soul loseth himself ; for he is not his own , but in an excellent sence is besides himself : as the Brethren of the dear Jesus said of him , and would have laid hands on him . This Door thus opened gives such access , that the Soul once and ever , and once for all , gives all , without the least reserve , and so hath nothing , and yet then and for ever receives all , and hath all for losing his own poor , narrow , miserable , beggerly all , he finds himself rich with Eternal fulness , which still he surrenders with deepest Humility . 7. But how can words export what the Soul cannot contain , or broken Letters express , what a broken Heart breaketh and melteth in the Contemplation of ? How can the shallow brutish outward Man fathom , what the New and Spiritual Man is swallowed up with ? These things are the matter at the time of Sacrifice ; but what ! it is always the Hour of Prayer , it is always the time of Sacrifice in this Temple . Amen . Q. 136. What doth the Pilgrimage or Journey of the two Disciples from Jerusalem to Emaus signifie , where they complained in Anxiety for their Master , and yet Christ walked among them , and enquired of them , and taught them : and yet they knew him not ? A. 1. This Journey is fitly compared to that of Hagar ; who by leaving her Mistriss Sarah was in great Anxiety , and then comforted and instructed by the Angel , and shew'd the Well Lahairoy and that both with respect to Hagar , whose hope concerning her only Son , was like to the over-whelming sorrow of these two Disciples : their only hope ( being on the Lord's restoring the Kingdom ) was reduced to a great degree of despair , distrust and offence at their fail'd hopes . Also with respect to the Angel appearing to Hagar at the needful time of her despair , and which is the first recorded to have appeared . So is this at as needful a time , and on a most important Exigent of Despair , and the first day of the Lord's Resurrection . 2. And now founding the Discourse by alluding to this Parallel , it will be obvious what signification this Historical Occurrence hath , ( viz. ) That as Hagar figured the state of Bondage , as did Mount Sinai , which our Apostle teacheth us , were an Al●egory . Only by the way it may be noted , had not so good Authority explain'd it thus , but that the self same Exposition had been made of it by ● Modern Pen , though guided ( in some measure ) by the same Spirit , our letter Wise men would probably have call'd it Enthusia●m . So doth this Journey of the two Disciples from Jerusalem to Emaus sig●●fie the 〈◊〉 of a 〈◊〉 quitting Divine faithful waiting on God in any obscure Dispensation , when the Providences are too deep and high for their faint , feeble dull disquisition and reach , then they depart from Abraham's abounding stedfastness of precious Faith to Hagar's dry Bottle of Reason ; but like Cleopas in Anguish say , we trusted this Man should have redeemed Israel ( viz. ) this or that should , or should not , have been &c. impl●ing their trust is expiring . 3. The Bridegroom was taken from them , now was the day of fasting and heaviness : the Shepherd was smitten , now were they scattered : This was the hour of the power of Darkness , such as God's Children usually meet with , es●ecially the beginners ▪ who having tasted a time of love , think presently to have all they hope for ; Dreaming of the Journeys end at first setting out , when con●rariwise their Mr. is taken from their head , inward or outward Temptations , perhaps both , like a Torrent sweep them downward . 4. Then are they apt and usually do let go the exercise of the Divine Magia , where Faith and Love support each other , and betake them to the Astra● Magia , their own Reason , where in disconsolate anxiety , they shew their Hope is giving up the Ghost . 5. The Lord 's joyning himself unto them , signifies such a time of recollection as is a day neither dark nor light : they are seen and that in mercy ▪ but their infidelity with-holds them from seeing . It is neither Day nor Night , their Understanding outruns their Eyes , their Hearts burn , but till farther discovery their fire gives little light , but in the Evening it shall be light ; it was so with them , ( viz. ) when our Reason , the Issue and Child of the third Principle doth set , as when their Evening was come , then the true Eternal Light in Jesus discovers it self , breaking the heavenly Bread : and the same hour they return to Jerusalem . 6. But let all such offended poor Disciples know , the Lord may be with them while they are surrounded with Laments : let them stay for he will not tarry long , but if they wholly depart , they may lye down sadly 60 Furlongs from Jerusalem ; as is too grievously to be seen in the Potent Eastern Nations : who are lain down under the Doctrine of Siderial Reason , their Regulation of the third Principle . As far also as the Western World is with-held by Antichristian Maxims , they feed upon Ashes , the ●rash and fictitious Formula's of the same third Principle joyn'd with the cruel Properties of the first . 7. And lastly , It must be noted , that by the Lord 's appearing to them in their anxious state is sig●ified , the natural Production of Divine Power and Glory out of the anxious wheel , the struggling of the four mighty Forms of the first Principle , as out of its natural Root or Centre . More might be said , but none will deny that which is said to be according to the Analogy of Faith. Q. 137. Why did Christ after his Resurrection first appear to a Woman , and not to his Disciples ? A. 1. More generally . ( 1. ) To shew his Prime and Particular regard to a Soul excelling in Love to God , did he first shew himself to Mary Magdalen , to whom much had been forgiven , therefore she loved much . And ( 2. ) it was to procee● in God's usual Method , who standeth not in need of the Wisdom , Ability and Excellency of Men to work his Designs , but doth it for and in Babes , and by them to and for others . ( 3. ) Again , to give preference to the Holy Zeal and Fervour , which excited by earnest Love is successful , passionately to enkindle Divine Light in such proportion of speed , as the heat is in degree ; for great Divine Fervour having Anguish for its Root , hath always according to its own Nature , eminent Light and Glory for its Fruit. 2. More particularly , ( 4. ) To shew his immediate care of the feeblest ; as tender Mothers do to their weakest Children : So here to a Woman , ( 5. ) To demonstrate his gracious Condescention to the separate Image of the Humanity , divided from Adam , and first in the Transgression , like to the saying , Tell my Disciples and Peter , who had so lately denied him , that it was as the se●ting of a dislocated Joint . 6. To try the Faith of his most eminent Followers ; who should first only hear of this glorious Resurrection once and again by the words of others , than after the sence of hearing , follow'd their seeing him ; then touching , then tasting by their Intellect his heavenly Teaching , then participating of the Spirit by his breathing on them . Thus became they Witnesses , not only of Christ's swallowing up Death by Victory , by gradual assurance past all shadow of doubt : but also be Witnesses against themselves of their own Diffidence , till their Faith was enforced to act its office by Mediation of all the Senses . Q. 138. Why did Christ after his Resurrection eat of the broiled Fish with his Disciples , and entred in unto them through a shut Door , and taught them ? A. 1. The Text saith , They gave him a piece of broiled Fish and a Hony comb , and he did eat . The first part of this Question may seem curious as well as obscure ; but it must be noted , that all things God discovereth are not alike plain , but must be sought out by diligent search , comparing and inferring , as amongst many the offering strange Fire was not forbidden : but God consuming the Sacrifice by his own Fire , did by Consequence forbid the other , the Error herein cost Nadab and Abihu their lives . The carrying the Ark on a Cart was not forbidden , but David's not considering and inferring a Prohibition of that by the Direction for carrying it on the Priests Shoulders , cost Uzzah his Life . 2. And now here the Lord after his Resurrection eats broiled Fish and Hony-comb , as before he twice feeds the Multitude with Fish by Miracle , we may not think the Eating of Fish insignificant , and that again having wrought the Miracle of the great Draught of Fishes : after the Resurrection their Dinner was Fish. All which hath a double signification . ( 1. ) 3. More general , That as Adam's Fall had laid the Creation under Universal Disorder , such as was most aptly represented by the confused troubled ●ea ▪ and all his Posterity by Fishes , one devouring the other , as saith the Lord on this Allusion to his Disciples , I will make you fishers of men in this sense concerning the New Heaven &c. Viz. At the reducing to Paradisical Order , it is written , there was no more Sea. ( 2. ) 4 More particularly , whereas Fish was never us'd in Sacrifice , and Honey directly forbidden to be in any Offering to the Lord by Fire , this , with rending the Veil of the Temple , was to shew the Jews the time of their Sacrifice was finished : But Men , signified by Fish , were in a more excellent way to be the Lord's , and the Kingdom of Heaven like a Drag Net to catch them . But their not considering this their gracious Visitation , and persisting in their obstinate Sacrificing , and wilful Ignorance of the signs of the times , cost not the lives of a Nadab and Abi●u , or Uzza , but those of Priests and People , City and Nation , Desolation of Jerusalem and Sion Temple and Altar , and suppression of their supposed Offspring for so many Centuries to this very day . 5. Now as his Eating was Paradifical in the Mouth only . So his entring ( the Doors being shut ) was his being now only in the Divine Principle not to be shut out ; for the World is as nothing before him . The Condensations , fiercest Attractions , strongest Constringencies are all open High-ways to his Omnipotence ; for his Conquest was over Hell , and he goeth into all the wrath of the first Principle , as well as the third , all Power in Heaven and Earth being his for ever . Q. 139. Why did not Christ after his Resurrection she● himself to every one , but to some only ? A. 1. 1. By every one must be intended . 1. Every of those in Jerusalem , or 2. Every of the Lords Disciples . 1. But so to have done in the larger sence had been cross to his own Inhibition , Cast not holy things to Dogs , nor Pearls before Swine . ( 2. ) It had oppos'd the Method of his Proceedings with Men , from the time of his Conception to his Ascension . ( 1. ) His Conception was a Secret imparted only to the Virgin , after in a Dream to Joseph , then Prophetically to Elisabeth , Simeon and Anna , and Prophesies had Obscurities . ( 2. ) His Birth was discovered to the poor solitary Shepherds after that perhaps above two Years to the Wise Men ; but presently veil'd by his Flight and Absence . Thence no more is said of him till he attained to about 12 Years , and then , though the Doctors were astonished at his Understanding , yet they knew him not . Neither understood his Parents his Answer on that occasion , but he went with them and was subject unto them , from that time till he began to be about 30 Years : So that for 18 Years nothing appears but as if he had been a common Child of Adam . ( 3. ) Then the Observation of what passed at his Baptism , was instantly shrouded by his Forty Days withdrawing from all Men , into the Wilderness . ( 4. ) And after his calling of the Twelve and Preaching the Gospel , he often retreated from the Multitudes , divers times from some of the Twelve , and sometimes from them all , especially for Prayer , and all this while , unknown to his very Brethren . ( 5. ) And when his exalted Glory was so conspicuous upon raising of Lazarus , that the High Priest , &c. began to say the World goeth after him ; that it seemed to threaten the hindering the Baptism , he was graciously straightned to be Baptized with , and that they feared the People ; then offered he himself up at once , checking the mistaken Hopes and Confidence of Jews and Gentiles . This was the Method of the humbled state of the Only , Eternal , Almighty Son of God. 3. 3. The Reason of his thus much concealment was , the abuse by vile Mankind of the sparklings of his Glory ; As , ( 1. ) Herod begins by shedding the Blood of Innocents . ( 2. ) The Sharers in , and Beholders of his Miracles , were obstructive to his other work of gaining Souls ; therefore he so frequently , chargeth Privacy on them . ( 3. ) The Multitudes that he fed by Miracle offered so much interruption , as to obtrude on the Eternal Soveraign of all World 's such Advancement , as to be King of a Dunghil , and render him obnoxious to the filly Jealousie of Earthy Kings , those Gods of Clay and their beastly Tyranny . ( 4 ) The Splendor naturally arising from the Eminence of his necessary Evangelical Work sharpen'd the Spirits of the Priests , &c. with Rage . ( 5. ) We see with horror what the Effect of Judas knowing him was . Objection . But these are not significant to his state after the Resurrection . Answ. Though the Objection be Digressive , yet then consider , ( 6. ) What use Antichrist makes of her Knowledge of this profound Humiliation , Life , Passion , Resurrection , ( viz. ) to be wholly sollicitous in the outside , 1. Of Things . 2. Times . 3. Places , viz. 4. 1. That the Things may be Figur'd , Grav'd or Painted , and those Products of Humane Fancy adored . The ●iner Antichrist Talks , Writes , Preaches the Things as a History : Believing which imaged History do flatter themselves to secure Eternal Blessedness , though they live and die ●nmor●ified , and in another Principle , and propose to themselves ( to wit ) the third Principle and Self , yet Pride themselves with wo●●● . ( ● . ) Time , they devise for Idlene●● , Licentiousness and Prophane Rio●ousness , call'd Saints Days . ( 3. ) Places , ( they hallow ) of Assembling ; Consecrating stone Walls and Structures , and one part of those must be more Sacred than the rest , and name the Places by Saints Names , &c. 5. Whether any of the Disciples during that Forty days had not beheld him is not said , therefore it may seem they all saw him ; and why not , being seen of above Five hundred Brethren at once . 6. But there is one thing still to be said , which may be read and heard of , but not known by Human Wit or Art , or comprehended by Astral Reason , ( viz. ) That Christ had nor hath more , nor fewer Witnesses of his Resurrection , than those who were risen with him , risen in him , and he risen in them ; these Children of the Day witness his Resurrection , by his Voice to and in them , they know his shape and most lovely form ; for his true Image is in them ; they Dine with him , his heavenly Humanity is the Flesh and Blood their hungry Souls really , truly and substantially do Eat and Drink , their fiery Property is allayed by the meekness of his Living-water , they , as the Hem of Aaro●'s Vesture partake of some of the Holy Oil poured on his Head. 7. Of these things Man's sharpest Penetration , without Regeneration and Mortification discerneth , as the blind , sinful , hardened Multitude would have done , had they viewed the Lord after his Resurrection : perhaps to gaze or adore the place they saw him at , but persecure his Image never a jot the less . Or be astonish'd , as Saul's Company were , seeing only the Light. 8. This Resurrection is the subverting , gaining upon and over the Disorders of the four Forms or Properties of the first Principle , which without the vertue of the second , would image the third Principle in them , or Image themselves therein , getting on meer Fig-leaves . But in such where this Resurrection is beginning , though in some it is like the uncovering of Fire ; for the Passions catch and burn the more , being curb'd and put under a Law , yet light is the natural consequent of that Combustion . 9. In another Form , Class or Degree of Christians who have made Progress , this new life is more apparent , who yet sometimes by their Drousiness , their habitual Evils return and foil them ; for such are left a while as those Canaa●ices , as Thorns and Goa●s to exercise their Faith , Diligence and Circumspection , &c. 10. But in those excellent Souls , the sealed ones , where the Resurrection is mo●● conspicuous , there ( as in Torches or Candles ) is little trouble intrinsically in emitting their flames of Light from any inward Defects , but their burthen and disturbance is from blasts without , either of the Sins of others , which like many bordering Vapours conspire into a Fog , to hinder the executing their Holy Purposes ( and bent of their Souls , to enlighten the Spirits of those they converse with ) perhaps by Calumnies . Or else their cross is from stormy Persecution to terminate their Course , or torment them in it ; in all which they are with the sweet Spirit of the first-born from the Dead , to encounter Oppo●ers , and with unconquerable Patience to offer up themselves , and abide by it , content to pass through man● Deaths , be Partakers of their Lord's Entertainment , hold their Testimony and finish their Course ; for the day is breaking in such which may have Clouds , but never shall Night invade it ; for it is the entrance on the holy , pure , Paradisical Life . Q. 140. Why did Christ after his Resurrection converse Forty days on Earth before he went or was taken up to Heaven ? What doth that signifie ? A. 1. This Question Demands , 1. Why Christ conversed 40 days , &c. Also , 2. What i● signified ? To the first , the Causes ob●●●●● to comm●● understanding were , 1. T● confirm ▪ the Faith of the Disciples , And , ( 2 ) To found the Faith of successive Generations concerning the Resurrection . ( 3. ) To Leave the obstinate Jews and others inexcusable . 2. To the second what it signified , ( 1. ) That as Adam , in his time of tryal , went out of the Eternal day into the two Principles of the dark Abyss and Out-birth , so Christ now brought back the same two Principles harmoniously into the Eternal Day . ( 2. ) To shew openly in his Body ( that was dead and is alive for ever ) the Victory over Death and Hell. ( 3. ) To shew the Holy Paradisical Life which Adam should have continued in , ( viz. ) The perfect Image of the Almighty Trinity in every of the three Principles ; That is , how his first , illustrated by the second , was to be imaged and figured by the third , over which he was to rule ; ( 1. ) By conserving his Pure , Holy , Virgin state as the second Adam did . Also , ( 2. ) To Eat and Drink as the Lord then did those 40 days in a Paradisical Heavenly manner , in the Mouth only , not with filthy Guts , &c. but as did the Angels with Abraham . ( 3. ) To have comprehended and been able to pass through all the compressed or condensed Bodies , irresistibly , unapprehended not excluded but as light through Crystal , penetrating all Astral and Elementary Existences , as the Eye of Eternity doth time . Q. 141. What is Christs going or Ascension to Heaven : that he did visibly ascend ? Whither is he arrived , and where is he now at present ? A. 1. This Deep is our World , here was the Throne of Lucifer , and in this World or Space is our Heaven , yet not in this World , but in the Heaven that comprehendeth this World ; but this World cannot comprehend it , as Time cannot comprehend Eternity . 2. The sharp Power and Omnipotence of the Father is the true Centre , as of all Worlds , so of Heaven : and the gracious Omnipotence or true second Principle , is the true Centre of Holiness and Purity in the whole Abyss of the Father , and especially ( if it may be so spoken ) the Heaven of Heavens : who as he is the Mediator , the Christ , the First-born of every Creature , is on the Throne , and is himself the Throne , sitting on the right Hand of God ; that is , at the place of the quenching of Wrath with Love , he sitteth in the Throne , and is himself the Reconciliation . Q. Is it askt , what is the Kingdom , City , Palace or Seat whither he ascended , and where he is ? A. 3. He is himself the Seat , Palace , City and Kingdom . Q. Is it askt how can this be intelligible to Mortals , living in Houses of Clay ? A. What is , and where are the Bounds in the outward World of the Light ? The shining Sun is its own Palace and Throne , it also is in the whole Deep in the several Elements and Concrets , as far as any thing is capable of it ; yet is it but a Figure or Representation of the true Eternal Son. Q. It is said , concerning his visible circumscriptive Body , which rose again , and was seen by his Disciples on Earth , during his Forty days converse whom the Disciples saw ascend , and of whom the two Men in shining Garments spake , that he should in like manner descend , Where is that Body ? A. 4. It is answered , it is in its own Eternal Throne : But it is to be considered , if we in our astral Man , can view in our Intellect the whole Globe of Earth and Seas , and the whole Deep of the third Principle . And , were our more noble part freed from the Images our Syderial Spirit frameth , what a view could it take of the Principles and Fountain Spirits whence it all sprung , especially that which it lives in , and delights in ; as how much of the Eternal World may a glorified Spirit know ; for the Child knows and seeth his Parents , and the Lords very outward Body was Begotten of the Holy Ghost as Masculine Seed . 5. If therefore such a poor finite Creature as Man ( the lower sort of Intellectuals ) who is the thing formed or building , can mount so high , and apprehend so much . Whither cannot he ascend , what cannot he do and comprehend , who being Conceived of the Holy Ghost , is the Builder of the House ? Who , tho' he humbled himself to the form of a Servant , and ascended as such to shew he was our Brother , yet is Lord of all , and in his Heavenly Humanity is not exclusible of place , as Eternity is not excluded out of time . Q. 142. What signifie the two Men in Shining Garments , who said ; Ye Men of Galilee why look ye up after him : This Jesus who is taken from you to Heaven will come a-again , as you have seen him ascend or go into Heaven ? A. 1. Moses saith , Out of the Mouth of Two Witnesses shall every Truth be established . And the Lord saith if he will not hear thee , take with thee one or two more . Thus in the Temple were two Cherubims stretching out their two Wings , and the Lord sent out his Disciples two and two . 2. The signification of all which is that when the first Adam by not acting his Powers , caused the dividing the Two Tinctures into distinct Male and Female , which should have remained but one , Error and Falshood soon crept in ; for the Two Tinctures were neither of them true , but Deceit introduced it self into both , because the true Virginity disappeared . 3. And the Two Tinctures were united only in the second Adam to bear one Voice or Testimony ; for he Married the Humane Soul to Virgin Sophia . Thus the two Men in shining Garments bear but one Testimony : Hence was it that in Sacrificing of Fowl , the Male and his Female made but one Offering . 4. Also thus , as the Lord , who was then taken up into Heaven shall in like manner return again ; so the holy pure Virgin Sophia , the Wisdom of God , and Tincture of the Light , who left the Humane Fire Soul of Adam , and withdrew from him into her own Heaven : But by the Incarnation of the second Adam , the same Eternal Virginity came down and returned again to the Humane Soul of us poor , unworthy , miserable Men. Q. 143. Why must the Disciples of Christ yet wait ten days for his Ascention for the sending of the Holy Ghost ? Why was not that done instantly ? Here begins the Eighth Grand Distribution . A. 1. It was , 1. To compleat the Antitype , being the time pointed at by the Feast of Weeks , which Feast of Weeks is commanded several times , ( viz. ) from the Morrow after the Sabbath of the Passover reckon seven Sabbaths is 49 , and 1 is 50 , ( or the Feast of Pentecost ) from the Lords Resurrection . At the end of Forty days the Lord ascended , and the Disciples were to wait at Jerusalem till the coming of the Holy Ghost , which was ten days after . The ten days to make up the Feast of Weeks , was that they might be a secondary illustration whereto the seventh day or weekly Sabbath is suited . 2. Nine of these ten days points at the whole course of the Race of a Christian in this World , and the tenth is the Crown , Summit or Perfection . As the nine first forms of Fire are Crowned with the Heavenly Birth of the Paradisical Earth and Water of Life in the holy World , which is obtained by adding thereunto the tenth form . 3. This is figur'd by the nine Generations beginning with Se● , and Abraham is the tenth , in whose Seed cometh the Blessing upon all . In like manner find we Angels Ministring to Christs Incarnation nine times , and the two at his Ascention was the tenth . See the first Verse of the 133 Answer . So there were ten Lepers cleansed but one only returning with thanks , it is said where are the nine . Thus was the tenth day of their waiting the day of the gracious and glorious coming down of the Holy Ghost . Q. 144. What is this that the Disciples must wait and continue together till the Holy Ghost came ? A. 1. Will any say it was for their outward safety ; 't is true , obedience is the safe path : But this was of its own Nature most hazardous , against Jacob's method who divided his Family and Substance to preserve some , but this keeping them together was , as to Mans Judgment , an exposing them to danger ; for first an Assembly is less secret than one , also more obnoxious to the Jealousie of evil Eyes : From the consequence whereof they had no outward defence of their own , or Followers , or the People which somewhat swayed with the Priests , &c. in their time of rage against the Lord , whereas they were not entered so far into their Ministry as might promise popular respect . Therefore their being together might be deemed by the Bloody Persecutors of the Lord a fit season , at once to extirpate the Lords Sacred Embassy and Embassadors . 2. Their waiting and continuing together was therefore an Eminent Touchstone of pure Love , and incomparable Faith. ( 1. ) In respect of their Work which was to witness , what the Lord was Crucified for acknowledging , ( viz. ) that himself was the Son of God. 3. ( 2. ) In respect of the place , Jerusalem , the stage where the Shepherd was smitten , where the Murtherers were Rulers , whose Streets lately Consecrated with the holy Lord's walks , Miracles and Heavenly Doctrines : The Temple where he had often spoken like God , not like Man : Where was a Garden which he had often frequented : The Judgment Hall , where he had been reviled , crown'd with Thorns , mocked , scourged and condemned : Also Calvary where they mercilesly crucified Mercy it self , remained all Monuments of the greatest Love and Patience , and extream Malice and ferine Cruelty : In this City which should have worn Sackcloth , with these sad Objects and under these Rulers were they to dwell and be confined . 4. ( 3. ) With respect to the time , being that of the Bridegrooms being taken from them , of their having Tribulation ten days , the time when their Enemies were Flesht , by having their Hands Embrewed in the Blood of the Lord Jesus : As cruel wild Beasts tasting the Blood of their prey , and the time before descending of power from on high to revive them . 5 But they must wait on this service , in this place , at this time , signifying to us that the time of the Christians Life is the exercise of Faith , Obedience and Trial of the sincerity of Love ; a time of beholding sad Objects as was this of theirs , of hearing sinful sounds , the being harassed by Oppressive Rulers , converse with or amongst malicious , ensnaring , dangerous Enemies , inward Terrors and Tempests , and outward Storms and Outrages from the powers of the dark World. 6. So that the distressed Soul can find no succour or guidance from the Imaged Powers of the outward Astral World , but must sink down from them , and constantly wait the Breathings of the true speaking Light World , left if the outward Magia be our level design and home , the dark Magus do by it insinuate into us , and we thereby form the will of the Spirit of this World into our Eternal Souls , which neither can ●●ed them , cloth them , nor guide them , but if thus they proceed till the four Elements fall off , they shall find themselves miserably cheated . This waiting of the Apostles directs us therefore , to wait for the Whispers of the Word behind us , so call'd ; we having gone out from it , and turn'd our Backs on it . Q. 145. What is the Feast of Pentecost ? How was the shedding or pouring forth of the Holy Ghost effected ? And how did the Bands of the Tongues of the Lords Disciples become unloosed ? A. 1. Our Fall in Adam brought us from the Paradisical Feasting to the toilsom Life , to a state affording no other Food for the four properties of our first Principle ( which was the Centre of the Soul ) but the third Principle : Which is rightly a feeding on Ashes and a Shadow . If Men can live by looking on their own Picture , so might Adam's Soul by the third Principle . It was worse with him than it is with an Elementary Body who can subsist a little while by feeding on it self . 2. Now the Feast of Pentecost was bringing back through the Lords Incarnation the vertue of the holy World , ( viz. ) the Paradisical Bread and Water of Life , for the Soul to feast on : The true Flesh and Blood of Christs Heavenly Humanity , this pure Water of Meekness is in the Soul a Well of Living Water , springing up to Eternal Life . 3. The pouring forth of the Holy Ghost was thus effected ; The Darkness into which the Soul had cast it self caused a violent anguish , that anguish of its own Nature generates a fierce hungry Fire . And higher than this the Humane Soul of its own ability since its Captivity goeth not . Now such Souls as can get no satiety in the Spirit of their will from God , but go to the third Principle , do as S●ul who waited not for Samuel , but considering his streights Offered a Burnt-offering himself , and so lost the Kingdom . But so did not the Lords Disciples , for they waited till the Lord came . Where is he that learneth the lesson this Mystery unfoldeth ? He shall hear and understand the things which none of the divided Languages can possibly express , and sometimes may see and penetrate what it is not lawful to utter . 4. Pluck out the Earthy guessing and pretended seeing , stop the Ear against the delusive Charmer , then shall not the outward Reason ( like the Sun ) dazle , nor Thunder , or the roaring of the Sea amuse ; the raging Waves shall be countermanded , and thy Ark will be in inward Tranquillity . 5. The pouring out of the Holy Ghost did enkindle the Souls Anguish and Fire into a Light and Divine serenity of meek Love. Now as the blinking Lamp flaming from a small spark , enlighteneth a little Boom , and the greater Fire of a Torch yields a more eminent Lustre : So the greater the Anguish the greater the Fire , and the greater also is the Light , when the Lord enkindles it to a Love flame , that according to its exalted vivacity it be proportionably as it we●e Tinctured , reaching hard after the Resurrection from the dead . 6. Now were the Bands of their Tongues unloosed by their opening the power World in this World ; for by how much we are by wrath and death Captivated , by so much are we impotent : But where the Spirit of God unites with Mans Spirit it frees him from all restrictive Ligaments , that with the Word there may be power . But the following Question ●reating of this Su●●●ct , ●o●● is not ●eresaid to this third Branch . Q. 146. How is the difference or distinction of Languages among them to be understood ; that they have all at one instant spoken all Languages at once in one sence ; so that people of all Nations understood them ? A. 1. Man's Fall cast him from the unity into the multiplicity : Before which Fall he stood in the one holy power ; his Word being in God , was by his Almightiness Mighty , ruling in , through and over the multiplicity , his Words were as many Arrows in a Quiver , penetrating all things : As the Arrow out of a Bow of Steel doth the Air. But Mans Fall into the multiplicity , disarm'd him , render'd him impotent , only some have a little power to see into one property , some into another , but were all Mens Abilities united , it were but some pieces of the multiplicity far short of the Unity . 2. Man is an Image of the whole Trinity , and the Astral and Elementary Worlds Image , Heavenly Things and Places , while Man therefore kept his station he was in the Divine Centre , but his departure thence dejected him into the circumference , Wheel of Nature or Out-birth , thenceforth was the Centre or Holy Fountain hid . 3. The Lord Jesus Christ as he is the only Begotten Son of God , is the Eternal speaking Word , which may be understood to be Eternally generated out of the Eternal Father , or first Principle , as our four Forms or Anguishes generate naturally the Liberty or Light which is call'd the fifth . This is the first Word the creating speaking holy Word from Eternity , 1 John 1 , 2 , 3. 4. The next is the created Word the holy World , wherein the Almighty Word doth through the Virgin of Divine Wisdom Image himself . It may be compared to a holy Eternal Book , whereof the Angels are Golden Letters , sounded in Divine Harmony : In which Book the Almighty with delight reads his own glorious ineffable , tremendous Name . 5. But Lucifer making an harsh jarring Tone , and changing his Golden Letters into black of poysonous composition , raced himself and his whole Hierarchy out of that fair Record . Then did the creating Word speak or incert , and interline Man into that part of the Book out of which Lucifer and his Angels had been raced , which with the additional skill of Interliners ▪ had the Out-principle as an adjunct to him , this was the second race of Intellectuals . 6. And tho' the skill of the speaking Word were perfect , yet as usually it is in Interlinings , the obliterated Letters had left some flaws or scratches ( tho' not in the holy Book , yet ) in the adjunct , shadower or cover , ( viz. ) the Out-birth , which being new bound , and the lacerated pieces cemented ; in the cover rested such stains and rents , that thereof came the perillous , poysonous , stinging Animals , and Vegetables , and Beasts of prey bearing the impressions of the clauses of the dark World. 7. Whereinto when Man fell their contagion so affected him , that he could not sound a due consonance to the Harmonious Dialect of the Holy Book , which as to him became so closed and sealed that he could not read , open , nor so much as look thereon . But as Men Illiterate cannot Spell nor Read , so the Language of Nature of the Heavenly Holy World ( our true Mother Tongue ) was lost ; he had no Ears to hear the Angelical Ravishing Voices , nor Tongue to utter it , till the Fiery Cloven Tongues descended . 8. Now come we to the Holy Language it self , which if any could speak , would not some say this Man is full of new Wine . But we may mournfully tell of our Losses ▪ easierthan regain them , we must say that Language was one and but one . For its Nature it is pure , for its extent it is comprehensive of all , and therefore no wonder all understood it , for its power it hath Authoritatively Omnipotence in it , actually or executively it hath the Keys of Life , and Instruments of Death , this Word slew Ananias and Sapp●ira , and freed Tabitha from the Bonds of Death . 9. Now as in Mens ordinary Affairs the Reason and Understanding prevail to move the Mind , so that after Debate a Will is formed , this Will is the Result of all consideration , and is the Man , the Soul , the Spirit , the Body , the Passions , Affections , all make one Intire Will , and the Magical driving power of all this becomes the Word , this Word is the Executive Instrument , and not barely the Herauld of the Soul or whole Man. It is the Energy and expressed Vigor of all the Powers ; wherefore it is said , By thy words thou shalt be justified , and by thy words thou shalt be condemned ; for the word is the work and the worker . 10. Thus and no otherwise is the Divine Language which the Holy Ghost opened in the Apostles , ( viz. ) the Result and Law or Abridgment of all the Powers of the hidden Holy World , it was the Opener of all Doors , the Epitomy of all Openings , the understanding of which is offered by this simile . 11. The Intricacies of the perverted , perplexed , confused Tongues in the multiplicity is compared to the Night season , when a Man can only see the House or Room that contains him , and that not without the aid of Fire or Candle Light where is much shadow , many uncertainties , some colours not distinguishable . And the explicating , opening and voice of the holy one Language is compared to the Noon-day which shews every thing at once without Door and within . 12. Thus the Divine Word or Language comprehends all , opens all Doors ; therefore was it that all Nations understood them ; for the unity contains the multiplicity , as every Genus doth every of its own Species , or as the Element of Fire doth every Spark of Fire . This hath the Life of all openings , as the Vowels are the Spirit of the whole Alphabet . All the sounds Musical or otherwise are contained in three and in seven , both Concords and Discords : All Voices or Tones expressing the Passions and Affections in the two Extreams of Joy and Sorrow , and the Mean of Equiponderating Solemnity of Humane Creatures , or others are comprised in the sixth Fountain Spirit , or property of the Eternal Nature , and must have its efficacy in every formation . Q. 147. What doth this shedding forth of the Holy Ghost out of Christs Resurrection and Ascention to Heaven profit or benefit us ? How may that be also effected in us ? A. 1. When the Ep●esians ( who had been Baptized by John ) were ask'd , Have ye received the Holy Ghost since you be ieved ? Answer'd , We have not so much as heard whether there be a Holy Ghost , they may not be thought wholly ignorant of the Eternal Existence of the Holy Ghost ; for all the Holy Men from the Creation were guided by him : But that these knew not of this glorious and plentiful Effasion of the Holy Ghost on the whole Assembly . 2. And now how the pouring forth of the Holy Ghost profits us , is not only that records deliver this to us , as once done in them ; but that the same is vouchsafed more or less Eminently , as those sacred Visits are more or less welcom'd by joyful Obedience , or grieved by stubborn Resistance . For as the precious Ointment going down to the Hem of Aaron's Vesture is not said to be spilt on the Rocks or sterile Earth , so neither doth the Holy Spirit always strive with Ga●saye●s 3. Again , the coming of the Holy Ghost out of Christs Death and Resurrection profits us also , that whereas it finds us in as many pieces as there are Properties in Nature , and drawn by as many contradictory wills as there are subordinate Species in those Properties , fig●●'d by the confused Languages at Babel , this Holy Spirit unites us as Fire unites all sorts of Fuel into a like Flame . 4. Thus it found some of them in one form and extream , some in another , some Busied with Curiosities , others Brutishly Ignorant and Remiss , some seeking by fraud or otherwise to establish their particular propriety , some making Ambitious Designs their Idol , &c. The sacred Spirit putting out their several false Fires , and Gloworm fictitious Light , brought them , and willeth to bring us into one Kingdom , by one Spirit to mind the same things , leads us by one will to be imploy'd in one work , for our scatter'd Interests , extravagant Desires , and private selfish Contrivances must as Rubbish be removed , before the Lords House be Erected , or as Weeds be eradicated before the good Seeds flourish . 5. 'T is true our Humane Powers , and the Spirit of the great World in us , and the Tincture convey'd us thereby may be used by the Almighty Architect as unhew'd Timber , rough stone , and other Materials whereof to frame a Building , like as the Principles and Properties were extracted out of the first Chaos : So may our confusions be consecrated and made conducible to the work of the new Creation which is effected in us by dying of our first wilful desires . For by giving up the might of our first principle into the Intellectual Light of the second Principle there is generated in us the pure Love of the third Principle , of which Love the Holy Ghost is the Author , by this the Law is fulfilled , and in and by it the Holy Ghost graciously seals the Regenerate to Eternal Salvation : Who having been fed by the Flesh and Blood of the Lord Jesus have in part got his Heavenly Body on them , which is attaining a measure of the Resurrection from the dead . 6. This brings in Universality in the Room of Propriety , one instead of many , signified by the Tongues , which tho' Cloven were all but one united , and one only in every Language , here see we the Kingdom on Earth as it is in Heaven , and the new Man thus progressed is the true , and in some sort perfect Image of the Trinity , for it is the first disappeared Image which Adam fell from . And in this most excellent way doth the glorious Trinity work in Eternity in all Divine Creatures wherein the Three Persons Image themselves . Q. 148. What is the Litteral Word and the Living Word Christ ; in his shedding forth one with the other : How became they distinguished ; seeing all did not hear the Holy Ghost teach from the Mouth of the Apostles : for one sort of them said , They are full of sweet Wine ; these heard indeed Mans Word , but not Christ teaching in his Resurrection . A. 1. The Literal Word did signifie in the Jewish Administration the Law of Circumcision , &c. call'd a killing Letter , tho' even that were glorious as is intimated by Moses Face . The Evangelizing by Preaching or Writing must then be much more glorious , the Holy Writings of the Prophets , Apostles and Saints are therefore exceeding precious , and require great care and diligence to learn the Mysteries there intended and taught , they are so good and important , their Efficacy , Majesty and End so Divine , that the living Word and it , are used as terms convertible , but yet Metonymically : As by the Cup is meant the Wine , or by the Bag the Treasure . 2. But the Living Word is the Eternal Creating Word , and tho' no Language contains ●et every Word of Men is of it and by it , and when the Lord Jesus saith of the Holy Spirit he shall take of mine and give it unto you , he means the so speaking as the Spirit should give utterance . Such was this when the God of Spirits fell on them ▪ other speaking sprung from Babel , is as far below the Life and Power of that as the Consonants are below the Vowels , which produce but mu●e ●issings , &c. 3. And we may expect , when God shall give to his , one Heart , one Soul , one Love , one Life of Faith , Holiness , Meekness , Patience and Self-denial , accounting nothing their own , but as Members of the one Body to live as that white , sweet , first Age of those Guests at the Feast of Pentecost : When God shall do this , we may expect he will restore the Spirits of the Letters , and give us Water at the pure Fountain ; until then , as one people know not the Language of others , so all people are strangers to this , and as falshood causeth Men not to know others Minds by their Words , so do Mens false Hearts make them unknown to themselves . 4. Now why some of them who heard the Heavenly Tidings said these Men are full of sweet or new Wine , was because themselves were Captivated in another Principle than that wherein the words were Born : perhaps some in the deceits of the third Principle , others in the wrath of the first ; so that they could no more comprehend the words of the Children of the day , than the Creatures of the corrupt terrene Salitter can converse with the Aerial Creatures , or the aqua●trish with those of the Fire , or then we poor Offspring of faln Adam can skill the Dialect of Angels . 5. Mans Heart is naturally prepossest against Divine Understanding , and the simplicity of truth not only from his disorder'd Original , but especially by Maturity of Growth to fixedness in the humane Apostacy ; for Youth stands in a true Ground which makes Angels delight in them , until the Serpents , Foxes and Goats , their Tutors , Companions and Tempters have gravely taught them to be Fools in Fashion , also false , and by degrees to be obscene and impudent of Conversation . O how great is Mans Misery on Earth , how innumerable his Snares , how multiply'd his Perils and Sorrows in this great and terrible Wilderness ? How Infinite is the forbearance of a contemned Father ! How compassionate the Redeerner to his daily Murtherers ! How long-suffering is the grieved Holy Spirit ! O , the Heighth and Depth , and Length , and Breadth of that Love so abused by us ! The subsequent Question excuseth saying more to this . Q. 149. How doth Christ himself teach presentially in the Office of Preaching , and yet sitteth at the Right Hand of God ? Or among whom doth Christ teach , what is a Shepherd or Pastor in the Spirit of Christ , and a Teacher of the Letter without the Spirit of Christ , each in his Office ? A. 1. How Christ is in Heaven and every where on Earth at once according to his Heavenly Humanity the 119 Answer from ver . 3. to the End , sheweth : Also it is elsewhere shew'd the sitting of Christ at the Right Hand of the Power of God , is at the place where Love quencheth Wrath ; therefore are the Sheep at the great Day placed on the Right Hand of the Judge . 2. But now to the next part of the Question , among whom doth Christ teach , it must be answer'd , the Light which bringeth Salvation hath appeared to all Men ; for as every Countrey on Earth is visited by the splendor of the Sun , and every Plant and Pile of Grass Influenced by him , and so hath been from the Creation ; so also from Adam to the last Man , hath Christ the only true Light shined , and will shine . 3. And as there are many places in some Countries , and some Angles in every Countrey , whereon the Suns Beams beat not directly , yet is there no Vegetable which his Vigor Influenceth no● : Such is the P●e●ching Vertue of Christ to all present , past and future . 4. Again , as every Mineral is not Gold , nor every Fruit solar , that the Suns ve●tue should be totally prevalent in them , but they all are helped the more to grow thereby in their own Property , so that it is not the Suns fault that many are spoil'd . Thus tho' Christ stands in the Door of every Mans Heart , calls them , waits the whole time of the Life of many , and very long on all , as a Judge , as a Councellor , and as a Monitor , yet many grow hard , and ( as evil Creatures ) the stronger in their own property , by the desireable access of the Suns Rays : Thus Impenitent Men do from Gods goodness treasure up wrath , bless themselves , say we shall have peace , cry the Temple of the Lord , &c. and grow the more evil because God is most good , and are the more daring , the more they are intreated and strove with . 5. Now to the latter part of the Question , what is a Shepherd or Pastor in the Spirit of Christ. It is answer'd , Christ is the alone Shepherd of Souls ; for alluding as before to the outward Sun. As the Sun directeth the Creatures to get good and prevent evil by his daily steddy course , such is Christs providential guiding us by his working for , and sacred Epistles written to us , and by assisting us by some loving Brother he substitutes , this is his outward Pastoral Office. 6. Again , as the Sun not only directs the Creatures to the place of their Food , but by his vertue makes it to be Food , so that they are fed by his secret vertue in the things fed on , and the things themselves are but the Medium . Thus is the Soul fed by Christ by whom the Medium is caused , and the Soul by him also hath a preparedness and capacity thereunto , and the good Shepherd thus gives his Life and Vertue for and to the Sheep , and they feed on him . But Men calling themselves Shepherds are only at best as Ink and Paper wherewith the Lord Jesus writes his good pleasure , teaching others to read it . So is the Church call'd the Epistle of Jesus Christ. 7. And to the last part of the Question , What is a Teacher of the Letter without the Spirit of Christ in his Office ; It is answer'd , he is dead , ( for it is the Spirit only that quickeneth ) both in respect of himself , is sensual , not having the sacred Spirit , and in respect to his Work , the Letter killeth . Therefore tho' a regenerated Child may receive some strength from the Teacher of the Letter , yet the Divine Principle by him who is himself only in the Anguish of the first Principle , ( viz. ) the Covetousness , Pride , Envy and Anger , or in the Image or Shadow thereof the third Principle properly call'd the Valley or Shadow of Death the unregenerate Souls are by such misled into the Ditch . 8. What is that power then , whence the Blind Guides issue and derive Authority ? From the holy Spirit of Christ it is not ; for that is pure , peaceable , gentle , easie to be intreated , full of mercy and good fruits . If they were founded in the Regeneration they would proceed in the Divine Impulse , but being sprung in the Astral Magia which is but the Figure or Shadow of the Eternal World , the driving is from without , and being so from beneath cannot ascend higher . Preachers in that Spirit are only the Apes and Counterfeits of the Divine Living Spirit , and the Super-intendents or Ordainers of them are Men neither Authorized by the Law nor Gospel . Thus after the choice Youth of Christian people are prepossest with Aristotle's Heathenish , and dry Breasts of Philosophy , like the Children prostituted to M●lock : They are spirited by Men who by a fatal Name are call'd School-Doctors . 9. These come abroad with unmortified Lu●ts , imperious Wills , imposing Principles in contempt of the humility , simplicity , and plainness of the Doctrine of Christ , and of the Self-denial , Charity and Love in the practice of Christianity , but will be Teachers of the Multitude , yet being ignorant of God , of Nature , and of themselves ; being very great strangers to Christ , in whom only are all the Treasures of true Wisdom . Q. 150. What is the Office of the Keys ? How may they become rightly used , or who is worthy or ●it for this Office , or whether is he himself the Office ? Or whether hath he freely given it to man , so that he may without Christ's Spirit forgive Sins , or how is it done ? A. 1. People of the Roman Communion say , Their Bishop hath the Keys of Heaven left him by Peter ; but why they derive from Peter they should shew , for Peter was the Apostle to the Circumcision , they were Gentiles : and Paul was the Apostle of the Gentiles . Thus far they are as the Jews , that as the Jews Persecuted the Head , these do the Members . 2. But were it so they derived rightly from Peter , which cannot be , and Peter only from the Words of the Lord Jesus ; which were a direct Error ( as of such who know not the Scriptures ) to think : yet let it be observ'd , the Lord said to Peter , I will give thee the Keys of the Kingdom , &c. It is not there said , I do give , &c. Nor seems he then fit being ignorant of , and offended at the Notice of Christ's designed Sufferings , his Answer on that occasion caus'd the Lord to say , after this Promise , Get thee behind me Sathan , &c. But when that Promise was performed , it was to the other Apostles equally with Peter ; for when the Lord Jesus shew'd himself to them , he breath'd on them , saying , receive ye the Holy Ghost ; whose Sins ye remit , &c. 3. But we read of the Lawyers who took away the Key of Knowledge , as these do ; for the Pardon of Sin is not like the Remission of Mens Penalties by a Magistrate at a Bar , but is a great Work ; therefore said the Jews , * VVho can forgive Sins but God alone ? And Moses interceeding for Israel saith , Let the Power of my Lord be great , and Pardon , &c. It was Power that created the World , but great Power goes to the forgiving of Sin. 4. But Power of Remission and Retention of Sin was given by the Lord Jesus to the Apostles , together with a Commission to go and Preach the Gospel : wherein more was meant than what was conferred on the rest of the World ; for it was not only a Power of bare Verbal Declaration which others might do , but a Delegation of Commissionary Authority . All Sin is against God ; those against Men are against God , as Men stand related to God , and as they Transgress the Righteous Law of God. Therefore no Sin can be Pardoned but by him against whom Sin is committed . And 't is the Infinite can extend Infinite Mercy , which only can secure a sinful Creature against Infinite Wrath. 5. Men may as Ambassadors declare their Lord's terms of Reconciliation in general to all , and they may ratifie Peace with particular Persons , if they are directed by the unerring Spirit of God to discern them from all others : but Samuel himse●f was mistaken by the goodly Presence of David's elder Brother : Such an Error in this Case may both invalidate the Absolution and Shipwrack the Man into a Lethargy , Presumptuous Dream , Slumber , or translate him to Fools Paradise . 6. And it may be doubted this discriminating Eye is dimn or shut when the Concomitants disappear ; for now the glorious Effusion of the Holy Ghost enabling to take up Serpents , drink any deadly thing , heal the Sick , eject Devils , Prophesie , speak with new Tongues , are all controverted as a misunderstood History , rather than to be things practicable by the Pretenders to that great work of Pardon . 7. Let it not therefore be thought a designed Sacriledge of part of Ecclesiastical Authority , to warn all to see they have salt in themselves , and not be led by the Eyes of others , and those also Eyes confessedly defective . But that the Apostles did this , was because they had an open Door into Hearts , that could see who was in the Gall of Bitterness , and who had Faith to be Healed : so infallible was their deep penetration , whereas the now Pretenders have their own Hearts shut against them , and many ( 't is to be feared ) themselves fetter'd in the Bonds of Iniquity . 8. I compare the Apostles continuation in the Lord's Work of remitting after his departure , to Joshuah succeeding Moses , who passed the Tribes through Jordan as Moses had done through the Sea , but the succeeding Judges ( though Prophets ) did not so , and the Allusion so fits , as the one is the plain figure of the other . 9. He that converteth a Sinner from the Error of his ways , shall save a Soul from death , and cover a multitude of Sins . As many therefore as God useth for Instruments of Converting Sinners so many Absolvers , Remitters , Pardoners and Coverers of Sins are there ; yet not one of them is so , but God alone enkindles his Candle , and puts a Treasure in such Earthen Vessels , sometimes by Preaching the Gospel , which who so reject , do reject the Council of God against themselves . Some others are used by holy Conversation to the same end ; so is the unbelieving Husband by the believing Wife , &c. Some by faithful Monitions . Some by patient and constant Suffering . But many by Writing ( according to the measure of Grace vouchsafed ) which is a loud way of Preaching , ringing to the largest distance of the habitable Earth , and living to the longest space of time it self : opening Heaven to several Nations and Ages , influencing dark Souls , and subjecting them to the Scepter of Jesus Christ. 10. All these and the like blessed ways , doth God the Holy Ghost consecrate and sanctifie to touch and change Hearts ; these are the Keys , the Evangelical Keys of the Kingdom of Heaven , to unlock Imprison'd Souls . But if any pretend to have Keys to open Heaven to the Unregenerate Man , the old unchang'd Nature , and to bring the Serpentine Man in , as once the Serpent entred Eden ; those are Thieves , and their Keys , Picklocks , Heaven is exempt and above them that would break through , and enter not in by the Door . Q. 151. What is Christ's Testament , together with the last Supper with Bread and Wine : How is Christ really enjoy'd ? what manner of Flesh and Blood is it ? and what is the Mouth to eat it with . A. 1. The Question is double , 1. What is Christ's Testament together with the last Supper with Bread and Wine , what manner of Flesh and Blood is it ? 2. How is Christ really enjoy'd : and what is the Mouth to Eat it ? To the first , it 's answer'd Negatively . ( 1. ) It 's not his Almighty pure Deity , the infinite inaccessible Light or true second Principle ; this no Creature can touch or reach . ( 2. ) It is not the Body , Soul and Spirit he received from Mary descending from Eve ; for so he is our Brother , and remains a Creature , not so swallow'd up as to be confounded in his Deity ; but must so return as the two Men in white testified ; nor is it eaten or swallow'd ( Cannibal like ) into our foul Carcasses . As the Jews rightly said , How can this man give us his ( meaning this his ) flesh to Eat . But affirmatively . 2. The Last-Supper Bread and Wine , Flesh and Blood , is the pure chast Virgin of Wisdom , or Heavenly Man , or Holy Humanity which Adam fell from . The Tongue of an Angel might tell what this is , but there must be a preparedness in the Intellect to receive the thing spoken , or he would be as Dumb to the Hearers ; yet for the sake of the serious De●irers it is answered , 3. It is the created Tincture of the Light World , That ; out of which Angels were spoken or breathed forth , the Food of Angels ; as every Creature feedeth of its Mother , the Child of the Breast , and the Elementary Creatures of the Elements : Man's outward Body on the Tincture of the Elements , Soul of the World , or Astral Powers , but if his inward Man hath no higher Nourishment as the Unregenerate hath not , the Soul starveth ; for its Will hath an inferiour false Tincture , declining to Sensuality , and with the Fool saith , Soul take thyrest , eat drink and be merry . And though by reason of the noble Extraction of the Soul , Man hath Eternity , as also the Devil remains an Angel. Yet is the Tincture of both , false and degenerate , man going , into the Wrath in the Looking-Glass , and the Evil Spirits into the fierceness of the first Principle , and both out of the Light. 4. While the regenerate New Man feedeth on the true Divine Tincture , which is the Bread that cometh down from Heaven , or the Flesh of Christ and Water of Life , or Divine Meekness , ( viz. ) The Blood of Christ , which quencheth the wrath or thirst of the Fire-Soul . It is the Quintessence of the Paradisical Angelical World every where for ever pure before God , evidently figur'd by the Quintessence and Tincture in the outward World , which that Man only who is taught of God knoweth , or can know ? 5. The second part , How is Christ really enjoy'd , and what is the Mouth to eat it with ? 2. A. The Mouth is the great , earnest hunger and thirst of the Love sick Fire-Soul , and the enlightned Human Spirit , both sharpened into so vigorous desire of Food proper for them ; that they are dead ( while thus awakened ) to all the drivings of the outward Magia . And Christ is really enjoy'd while the outward Bread and Wine or Elements are received by such a Soul. The way , and manner how , The Divine Power-world , or Paradisical-Tincture or Virgin of Wisdom and Purity , which are meant by the Flesh and Blood of Christ , gives it self by and through the Tincture of the Bread and Wine , not through the Elementary Bread and Wine which are Mortal , and so under the Wrath , but through the Tincture thereof which is Immortal , and for the sake whereof , the Creatures shall in their Idea share in the Liberty of the Children of God. Therefore this Tincture or Kind of Quintessence doth the Holy Power use as the Medium to conveigh it self into the Mouth of the Human Soul and Spirit . And as the right Tincture transmuteth inferior Metals into the noble solar one , so doth this Body and Blood , through the above Medium , transmute the half ▪ dead Image into revived Vertue , the Eternal inward Man into a holy lustrous Love-fire , and Love-flame , that the Man may thereby be exalted into an Image of the three Worlds , in due weight , harmony and regiment of the Holy World , or Divine second Principle , the Almighty Infinite Son of God. Q. 152. What is the place in Man , wherein Christ's Flesh and Blood continueth ; He himself saith , Whosoever eateth my Flesh and drinketh my Blood , he continueth in me , and I in him ; * Also , If you do not eat the Flesh of the Son of Man and drink his Blood , then you have no life in you ? A. 1. What the ea●ing Christ's Flesh and drinking his Blood is , and how it is really enjoy'd , also what we are if we eat it not , and what it brings us to be if we do eat it , is the Substance of the immediately foregoing Answer . The place in Man wherein Christ's Flesh and Blood continues , is the whole M●n , for all is the Lords , ( viz. ) the whole enlightned Man , though in all parts of him God is not alike manifest . 2. As he who sits on the Throne of a Kingdom i● in 〈◊〉 of the R●●●lity of the wh●le Territory , yet ●specially ▪ re●●d●nt in the Palace R●y●● ; th●● , though the Flesh and Blood of Christ sit as Soveraign in the Spirit of th● Mind of the now born Child of God , which is 〈◊〉 his ▪ 〈◊〉 Man , and th●t wherein he is p●culiarly present ; yet is he thereby Owner ▪ a●d right 〈◊〉 of the whole M●● , and where this is received all is new . And whereas it is writt●n , Behold I make all thi●●● n●● , yet is i●●xte●●●● only in all th 〈…〉 ●o receive this R●●●vation . 3. It is true , the Body hath the Honour to be the Antitype of the outer Court of the Temple of the Holy Ghost , or the thing signified by a place without the Camp , where the Sin-offering was to be Sacrificed , the Body hath a rich and blessed hope , not only to be raised again , but that he shall change our vile Bodies , and make them like his glorious Body . Now though God was without the Camp as a Wall of Fire , and in the Camp as Captain of his Host , yet was he in his holy Place as at Home . 4. The New Man ( strengthened by the Virgin of Wisdom ) is in its Wrestlings both with the Anguishes of the Fire-Soul or first Principle in us , and with our Mortal , Sensual , Astral and Elementary Man or third Principle , like to the good Properties of Nature labouring ( as it were in the very Fire ) to rescue themselves from the Curse and Wrath of the Dead Earth , and indefatigably struggling to produce living Paradisical Fruits , Precious Stones , Odours , &c. in Power , but cannot ; because the Curse hath introduced Corruption and Instability . Thus goes it with the Divine stirrings , where ( as it were ineffectually ) they approach our bestial Man ; so vastly unsuitable hath our Fall render'd us to the pure Paradisical State. 5. But as the good Properties are much more prevalent in the benign Influence of the Syderial World ; where they find a flexible Will strenuously active , and a kind of pure transparency and uninterrupted Serenity in the Form of Eternity . So is the sacred Energy of Virgin Sophia approaching our Superior part , viz our Spirits , after Holy enkindlings in them : whereas all those Applications to our vile Carcasses work so obscurely and faintly , as sufficeth not to Tincture them to be out of the reach of Worms and Putrefaction . 6. Thus is seen in what place or part in Man Christ's Flesh and Blood continueth : which though before our Fall , and when we shall attain the Resurrection of the Dead , we stand as a well tun'd Instrument , but now under the Fall as an Engine pull'd all in pieces . 7. And whereas it is said continue IN us , as usually we say the Soul IN the Body : it is much more true and proper to say the Body is in the Soul , for it comprehends the Body . So , and much more are we also in the Flesh and Blood or Body of Christ , or in God's Body ; therefore it is written , Put on the Lord Jesus Christ , by whom our whole Man , Soul , Spirit and Body are comprehended . The farther Answer is referred to the Book of the Two Testaments . Q. 153. How is Man , and how doth he become a Branch on the Vine Stock of Christ ? How doth Christ dwell in him , and yet sit at the right hand of God in Heaven ? Also , how can he sit at the right hand of God in Man , and yet the outward Man not be he ? A. 1. Man was a noble Vine , and became degenerate by his Fall into the Out-birth , which shut him up from the Divine Birth into Enmity , and under the Evil Influences of the Astral World over which he should have ruled : The third Principle was that he took root in ; no wonder then that he bare Fruit to himself , but concerning the Fall , the 71 , 72 , and 73 Answers are clear . 2. And that Man might be grafted into the Vine Christ , the Almighty second Principle took the Heavenly Humanity the Virgin Image ( whose love Adam exchanged for the Lust of a Woman ) and reimplanted it into the half-dead Humanity in Mary's Essences , and so ingrafting fallen Man into the true Vine . See 75 Answer from v. 3. to the 7th . To the second part of this Question how Christ dwells in Man , and yet sits at the right Hand of God in Heaven , is shewn in the 77 , 108 , 113 , 129 , and 141 Answers copiously . 3. To the third part , How can ●e fit at the right hand of God in Man , and the outward Man not be he ? Is answered that the outward Man is the Image of Wrath and Love , & yet he who sitteth at God's right Hand in Man ( viz. where Wrath is quenched by Love ) is not the outward Man ; for he is the Image or express Character of God according to his Love. 'T is true , Man he is , but is the Heavenly Man : who by Uniting to the outward Man , became our Brother , by killing the Will of the Erring Brother , preserved the Brotherhood , by cutting him off , implanted him . 4. In like manner we see the Fountain of all Natural Philosophy is the very knowledge of a certain real skill to stay an expiring Spirit at home , where it is eminently necessary , to transplant it into another of the same kind , which wants the out-going Spirit to reinforce that other Species . And what is all Sacred Theosophy , but the very understanding of a certain Divine Art , to receive and assimilate the evermore over-flowing Effluence of God's Bounty . This is the regenerating and the receiving the Divine Universal Will , which grows , over-tops , and Commands to the irradicating the private perverted one : This is that Holy One sitting at the right Hand of God in Man ; which though it resemble the outward Man as a Substance doth its own shadow : yet is no more the outward , than a good potent Tincture is a decay'd or impotent thing to be tinctured , because its Application is continually about such : or than a Physician is a Malady , because his Business is about Distempers . Q. 154. What manner of Christian is the titulary Christian in Name only , without or out of Christ : who only comforteth himself ; and imputeth Christs Merits to himself , and yet is unregenerate of the Spirit of Christ , and liveth bestially ? Whether also doth he in such working or doing belong to Christ ? Or what doth he receive in Christ's Supper ? A. 1. He is one who knoweth nothing as he ought to know , nor doth what he ought in any thing ; for all that know God worship him in Spirit , which this Man is a Stranger to , and is also no less a Stranger to himself : and God of such a one will say , I know him not . Oh may we never know a state of entring Hell by Heaven's Gate . 2. Many Volumes are extant concerning Regeneration ; some discovering the Old Estate some the New , some the Process from the one to the other : whose parts ( after Information ) are , of terror for awakening . Exhortation , Direction , Tryal , Caution and Encouragement , and doubtless all whose sincere Love to God draws them to this Imployment are prosecuting the End of Gods Creating and Redeeming Work , and are as truly , though weakly , at what pleaseth God , as the Holy Angels are ; but all Pretenders to teach Religion , who are neither instrumental to call in the Sinner , nor to feed the Flock , are titular Christians , but truly Antichristians , yet would be accounted Pastors and Leaders . 3. Mens Industry for fading Toys , gives Evidence against the lazy titular Christian , what a series of Pains , Study and Patience have Men emulously strove with , to acquire Trades and Arts ? What Extremities others encounter chearfully to discover new Countries , passing torrid heat , and stone cleaving cold ? What daring attempts Ambition hath set Men upon , by cruel force like Wolves and Vultures , to wade through Rivers of Innocent Blood , to add more clods to their field of usurped Soveraignty , for a larger Stage to act a little while with more Elbow-room , the tyranny of their impetuous lusts over their Brethren ? 4. And how little Price do Men set on Treasures , talking only of them : whereas only talking of Work all Day , gets no Wages at Night . The professing Faith , but practically denying the working Life of it , is the Damnation of titular Christendo● at this day , the Form of Godliness denying the Power , is to be turned from in others , but especially in our selves . The state of Choras●● and Bethsaida , was more intolerable than that of Sodom ; for they had the sound of the Gospel , which it seems was all they desir'd . And who doubts but the foolish Virgins were as ce●●●●●ly shut out as the most lewd Harlots . The m●er outside of Religion is as profitable as painted Fire and Food to warm and nourish . 5. The Titular Christian is the more inexcusable , because if he will he may know himself to be only a counterfeit ( tho' the sincere Child may by reason of his Allay and Imperfect Work , have cause enough to doubt himself ) the reason whereof is , because the unregenerate Professor doth out of the four Anguishes of the first Principle only generate the third Principle , which is but a cold shadow or reflected Light most sensibly discernable . And not to conceal the very truth , an Hypocritical Titular Christian hath but a noise of words , a feigned representation of the very third Principle it self : Less of Faith than the Devils , whose Faith causeth trembling : And less of the figur'd Powers of the Out-birth or World than the Heathen Magicians ; for those could imitate Moses in many things from the powers of the formed Worlds Properties . 6. But the Regenerate Child is enabled , out of his first Principle , to generate the true understanding , and real ravishing F●rvour of the Divine Love of the second Principle ; and so crucifies the Old Nature consisting of the first Principle imaged in the third , and lives in the New Nature ; ( viz. ) the first Principle illustrated by the meek sacred second ; having the third only hanging , sticking or adhering to it , and clogging it a while , whereunto it is more and more dead ; as the Fruit is to a withered Leaf , which hangs on the Branch with the Fruit , but when the Fruit attains maturity , and is gathered , the disregarded Leaf falleth . 7. And to tell what the Titular Christian receiveth in Christ's Supper : He receiveth what sufficeth his hunger ; for his Soul desireth only a Form of Godliness ; it hath therefore a Form of words , a shadow of the powerful Worlds word . His Body would conform to the fashion of others ; it hath the fashioned , mortal , Elementary Bread and Wine , a dead figure of the Heavenly Food . Thus in both Inward and Outward he hath a shadow , form and figure fill'd with Wrath , Curse and Damnation . 8. These participate with Christ in his Anguish , but die not to their Lusts ; they would rise with Christ , not to a New Life , but that Sin might reign with him in them ; and thus tread they on His Blood , but the Blood of the Passover was not to be on the Threshold to be trampled on , but on the Lintel and two Side Posts . Thus did Judas eat the Sop , as these the Supper . Q. 155. Whether also may Christ's Flesh and Blood become enjoyed by Believers , without , or out of the Testamentary Ordinance and Observation , or how it may be done ? A. 1. That the Flesh and Blood of Christ is the Living , Holy , Powerful Word , is manifest ; that This was given His Disciples before the Institution of the last Supper is also manifest by the same Text , and their believing on Him. That This was the same Spiritual Meat and Drink which the Rock Christ gave the Israelites in the Wilderness , is plain : And what other Spiritual Food had all from the Creation , to make and nourish the Holy Souls ; for This was in spoken into Man immediately after the Fall , else had he been swallowed up of the Anguishes of His own Root . 2. And that This may be enjoyed by Believers out of the Testamentary Ordinance , is clear ; how else come they to be Believers ? How else also in all Nations are such as fear God and work Righteousness accepted ? Now how This is received by the Soul the Inward Eye only seeth , for the Outward Man and Astral Soul comprehend Christ's Spiritual Flesh and Blood , no more than the gross Stone doth the Tincture of fine Gold that is in it . 3. This Flesh and Blood of Christ is His Heavenly Humanity , a Divine Love-fire , or a Holy Tincture re-enkindling Adam's vanished Virgin Image , as precio●s Oil put into common dark Fire , gives it a shining glance . So This Spiritual Paradi●ical Humanity , Christ's own Mummis , freely presseth into the Soul , as the vertue of the Sun into the Plant. This is the Spiritual Flesh out of which the Vi●ible Image groweth . As Fire falling into Tinder turns it into Fire and Light. Thus is Christ the Light of the World , and doth substantially inhabit in the Soul. See more of this in the little Book of the two Testaments . Q. 156. Why hath Christ Ordained and Instituted This Testament , and said , so oft as we do it , we should do it in remembrance ? to what profit and benefit is it done with Bread an● Wine , and not without ? Or whether may it also become enjoyed or participated without Bread and Wine ? A. That it may be enjoyed and participated of without Bread and Wine , appears in the last preceding Answer . It remains here to answer why Christ ordained This Testament , saying , &c. which was ; ( viz. ) 1. That the Antitype Christ might be received in a way suitable to the capacity of the Receiver . 2. In a method suitable to all his gracious ways of condescending to men in all Ages , by Sacrifices , &c. ( and by the Pascal Lamb in particular ) by things palpable , but the Lamb was eaten as in haste , and with bitter Herbs : The Supper , as in a Table gesture of such as have attained rest , not by violent killing , as That , but by a free Issue of the highest and sweet Tincture as is That producing Bread and Wine , and remaining in them . 2. So high is it , that it hath been thought by some of the Learned ( tho' erroneously ) that the Spirit of Wine is the true Fire of Nature . ( 3. ) That it might be a Medium for conveyance ; for so great was the Precipice down which Man fell , that he must be followed , or for ever lost ; but tho' he fell into the Mortal Elementary State , and the Elements of Bread and Wine blessed for his use ; yet these are not the Medium . The Tincture is a Virgin , a Servant to Virgin Sophis , who tho' it be not purely Divine , yet is such a Servant indeed , as in whom is no guile . 3. The Tincture ( whence issueth the Corn and Vine ) is the middle Earth betwixt the Heavenly or Paradifical Earth as the most superior , and the Mortal as the most inferior ; This is therefore the proper Medium . Here the Souls fiery hunger in the Promise meets the Divine Love and Grace , the Living Word or Power World , bringing in and with the Flesh and Blood of Christ's Heavenly Humanity ; which is the Emmanuel , the Hope , the Joy , and Eternal Spouse of the Fire Soul , and the Lord , Husband and Crown of the enlightened , renewed , meek Spirit ; fore here the two Ti●ctures are united for ●ver , and is neither Male nor Female , but our Christ is all in all . Q. 157. Whether is the True Testamentary Enjoyment or Participation bound meerly to the Apostolical Practice and Observation ; or whether also men may have Power or Authority to alter and change This Ordinance , as is done now-a-days ? A. 1. Amongst men , the Law making Power only hath Authority to change and alter Laws . And a Testator dying , no one may alter the Will and Testament ratified by the deceased : On much higher and surer Reason is it therefore , that no man , or all men may alter or change This Ordinance , or reject any of God's Institutions , no more than two or three School-boys can root up the Basis of Philosophy , or two or three Thieves or other Criminals change the publick Statu●es of a State or Kingdom . 2. This will be acknowledged in words ; but when men come to measure Heavenly Mysteries by the Form of Words , and Those Words by the Standard of Reason , and That Reason corrupted by their Lusts ; disputes are raised without end , and Obstinacy is the Disputant ; for the unregenerate man hath a perverse Will ; so that such of them as can attain the most exact Form of Godliness , are only thereby the more confirmed in their Ungodliness . 3. Could such do every Outward Ordinance , with direct exactness of every gesture , speak the words , and only those spoken and done by the Lord himself , without the Regenerating Spirit of Christ they would transgress the Rule still , be in the Livery of Christ Traitors to Him , fight against Him under His own Banners ; the Lord's Supper will be to such as the Sop to Judas , who did after kiss and betray . Such men receive the Heavenly Dews , but bear fruit to self , and That fruit the Grapes of Sodom ; they err in every work of their hands ; their very plowing is sin ; their Metonymies and other Tropes are airy distinctions of the words of the Institution ; like the endless Genealogies of the unbelieving Jews . 4. Thus we see men guided by the Properties of the first Principle ( clothing their Hypocrisie by the Images and Maxims of the third ) do turn That blessed Ordinance which was to be as a Bond of Peace , into Enmity . And what wonder they should endeavour to impose their dark notions on others by hostile force ( as wild Beasts are to be dealt with ) not having the Light of the second to guide their Understandings , as Children of the day . But the new Nature of Gods Child is fed by that whereof it is Begotten , and because the love of every such is sincere , their hunger is earnest , and is in proportion satisfied as it is in power and vigor excited . Q. 158. Whether also is the Testament powerful in the alter'd or chang'd Ordinance or not ? A. 1. The misapprehending of this Question may either on the one hand encourage to make unwarrantable alterations arbitrarily , or persist in them after being found to be such : Or on the other hand unnecessarily to decline all Communion , or despair of Vertue from the Ordinance , because something said or done at the Administration , seem not expresly commanded in the form recorded in the Institution . Wherefore , 2. To make way to the Answer , ( 1. ) Something must be said to the Institution of the Sacrament it self . ( 2. ) Something to the partakers , ( 1. ) In the Sacrament are , ( 1. ) The Form and Materials . ( 2. ) The Force and Vertue . ( 3. ) The Medium . ( 1. ) The Form and Materials are meant in the words , take eat this , and take drink this , [ this ] intends the Elements or Accidents of Bread and Wine . ( 2. ) The force and Vertue meant by the words this is my Body , is my Blood , viz. are that Heavenly Flesh and Blood of Christ the Food of the Eternal Soul. It is Christs Spiritual Humanity whereby he doth substantially inhabit the Souls of all who open to him their hungry and thirsty Mouth sups with them , and is himself the true Bread and Water of Eternal , Paradisical , Divine Life . 3. ( 3. ) The Place or Medium , and this is not Christ himself , tho' in his Heavenly Humanity he is not shut out of any Heaven ; for he is in or rather is , all Heavenly Places . Also the Medium , neither can be the Elements of Bread and Wine ; for they are Mortal , Accidents not Substances . But the Tincture whence groweth the Bread and Wine is the Medium ; for that is Pure and Immortal , and for the sake whereof the Idea of the Creatures shall be raised into the Glorious liberty of the Children of God. 4. Something ( preparatory to the Answer ) is , concerning the partakers of the Sacrament be the subdivisions how many soever , there will be found at last but two sorts : The Wise and the Unwise , both call'd Virgins . The one really and in Heart , the other feigned and only in shew . The one those of the day generated in the Glory and Love of the second principle , the other of darkness in the works of the first principle . 5. The Child of wrath can eat only and drink the Elementary part , which hath in it the good and evil properties , the Imaged Powers of Wrath and Love extending only to his Mortal Elementary Life : wherewith neither his Eternal Soul , nor Eternal Spirit of the Mind are really fed , but starve ; and therefore so eats he and drinks he Damnation to himself , not discerning the Lords Body ; viz. not receiving nourishment from the Heavenly Food the Lords real Body , but only the Elementary . And his Astral or Siderial Spirit cannot receive so much as the pure Medium , and keep it so ; because the evil properties domineering in the Soul makes the Tincture false , which in its self is true , as also it is in the Devils . 6. Thus we see the Air , of its self sweet and wholesome in a City greatly infected with the Plague , is by the Emanation of many Sick and Expiring Bodies by that contagion , corrupt . So the discord of the dark Soul invades the serenity of the Tincture , and maims it of its Inclination and Ability to good , and Invigorates it with the Rage of its own perverse Affections . 7. Now to the humble , obedient Child the Supper is a Feast giving nourishment suitable to his Hunger ; his Fire Soul and Principle of strength is meeken'd , his drooping Spirit cheered , his Astral Spirit composed into order ; some of the Properties restrained , other properties stirred on , and others sweetly encouraged , and the disappeared Image of the Virgin by the Body and Blood of the second Adam restored . 8. Come we now to the Doubt , Whether the alter'd Ordinance retain power to do good . It is answer'd , That if the alter'd Administration fall short of shewing the End of its Institution , or hath so great additions ( as so ) to cloud the thing signified as it cannot be rightly discerned , or the change be such as doth race out the Ordinance its self , the Essentials are departed , and it is no more an Ordinance of Christ than a dead Corps is a Man , the power disappears when the thing it self is not . 9. It is true if the Soul remain so doth some measure of power , as a Man may live yet have lost a Leg or Arm , but dismembering is often Mortal to the Natural Body , and not seldom so in lameing the Service of God , carry such to the Ruler will he accept it . But wo to such who innovate , to them are the Curses of Gods Book added : Also where Sacriledge is found it rends that Name out of Gods Book of Life , and where the intire alteration is , there Hell hath enlarg'd it self . 10. Yet in every Age and Place where the Divine Love is or hath been begotten , the Hunger is ever a receiver of such quantity of Manna as is according to every one's eating . We see the outward Sun through Clouds , Showers and ill Vapours , in and under the Earth and Seas , doth great good work , and shall we streighten the unlimitable Divine Grace and Power ? Is the holy Child at any time driven into the Wilderness , and goeth not God thither with him ? He that instructs us in Dreams , in the Creation , in evil Creatures , and by many things evil as in themselves , that brings good out of evil , confirms us by our falls , that brought Almonds out of Aaron's dry Rod , shall not he also out of weakness create strength ? He doth out of the cruel Anguishes of the Lion-like first Principle , bring the most sweet Honey of the holy second Principle : Which is still a Riddle , but the day of God dawneth , and will proceed to a perfect day , in all such in whom he , of whom Samson was a shadow , shall slay the enmity of the four dark forms , by introducing Divine Light and the holy Power World. Q. 159. What do the Learned when they reproach one the other about Christs Testaments , and the precious Covenant of Grace : And disgrace one another , and give up one another to the Devil about it ? Whether do they also manage the Office of Christ ; whether is that right or wrong , whether also is this done as a Minister of Christ ? Or whom do they serve thereby ? A. 1. Their reproaching each other usually proceeds either from outward prosperity , or desire of Superiority ; whence come Wars , come they not from your Lusts which War in your Members ? When Joseph had open'd to his Brethren a prospect of approaching prosperity , he seasonably warn'd them not to fall out by the way . As soon as Constantine had given the Christians a general Jubilee from the frequent Persecutions of more than two hundred years , up riseth Arrius and other Hereticks Titular Christians , persecuting the real Christians : As saith the Apostle , He that was after the Flesh ( Ishmael ) persecuted him that was after the Spirit , for which there are many Reasons , briefly thus ; 2. The counter Christian being shut up in the first four forms of Nature ; to stifle his intestine tumults sallies out into the third Principle , which is the great figure of his proper radical disorders , the World therefore being his only home , he will be Master there , especially over them who both are and own themselves to be strangers . 3. But God keeps peace among his Children by his Rod , which is so Moral an Argument of conserving peace , that the penitent Thief urg'd it on the other , viz. Dost thou not fear God seeing thou art under the same condemnation ? On the swelling of Severn by a great Flood Islands were made , on some of them Lambs and Foxes saved themselves , where the very Foxes tho' hungry were observed to keep a Civil Community with the Lambs , being all under one Consternation . 4. Mans departure from the Unity into the Multiplicity brings his Lifes forms into Enmity : But Heavenly Peace the Sister of Sacred Love is Born at the reducing him from the Multiplicity into the Unity again . 5. If therefore the love of the World and the things of the World , viz. as it is figur'd and impressed by the evil dark Powers , be the cause of strife introducing the contrariety and multiplicity : Then the Love of the Heavenly Father whence we departed being regenerated in us by his only Son in the method of Self-abasing , which is the Cross of the Christian as far as he is unmortified , This love thus begotten makes peace , and this appeased mind ( which also was in the Lord Jesus Christ ) divides the World into two parts only , viz. the humble afflicted Children of Sacred Love , those of the day , and the proud unmortified Workers of evil in the Kingdom of Darkness : Whereby it is that the renewed Image hath only Enmity for its Enemy . Q. 160. Which is the very mark of a right Christian upon Earth , whereby Men may distinguish him from a Titulary Christian ? Here begins the Ninth Grand Distribution . A. In the 154 Answer is much to the opening of this . 1. The Christian in Heart and Life is very precious , and as secret as precious : Thus precious Metals are the most secret being resembled by baser , so precious Stones have their counterfeits , and Nature is much of it imitated by Art , even as the out-issued or out flown Nature of this World is but a Figure of the two Eternal Worlds ; all therefore-to be seen here are not the things themselves , but Shadows , Figures , and Representations , and those , but as in a Glass darkly . 2. What wonder then that the Christian is unknown to others , and to himself also in great measure when Paul saith of himself , lest while I Preach to others I my self be a Cast-away . The new Man is not very apparent to him in whom he is , when yet is at a good growth , and sometimes wholly obscur'd ; for the Astral Man hath a very Dim sight , and sees such things only by similitudes which impose mistakes : And the Eternal Soul is like jarring untun'd Strings of an Instrument : So that the holy new Principle is buried , drown'd and out-sounded . 3. How may the Heavenly Man be distinguisht from all pretended Christians , seeing there is given him a white Stone and a new Name which none can read , but he that hath it ? And how obscure the Characters ingraved in that white Stone are , may appear in this , that when the Lord said to the Twelve one of you shall betray me , they all severally askt , Master , Is it I ? So that he only who had not the white Stone was able to know who it was , and by consequence who were not Traytors , but Faithful . And yet notwithstanding all that hath been said the right Christian may be known partly by comparing him with the contrary Characters of the Titulary Christian , and partly by something visible in him , who is the Christian in Heart . 4. The Character of the Titulary Christian is , he makes the profit , pleasure and pride of things on Earth his great and constant aim , and it cannot be otherwise , ( pretend he what he will ) for this is his home , his all , his treasure , where else can be his Heart ? 5. His first Principle is uneasie to him unless he hath somewhat to go into ; for his first four Properties being by his loss of the Divine World ( in the Fall ) at perpetual enmity , and in respect of his dark Principle separately considered he is a Tormentor or Hell to himself ; therefore laying hold on the third Principle ( which is all he can reach ) his hungry Fire and Rage is mitigated ; as Men in pain and grief are a little eased by delightful Objects diverting the regret of their Melancholy , as Children by Toys do cease crying . 6. Thus the prosperity of the Fool shall slay him ; it made him say , Soul take thine ease , eat , drink , and be merry . Did I not studiously shun many words much might profitably be said , shewing how according to this the Lord Jesus doth Character the Scribes and Pharisees , which were Hypocrites , and what the whole reprehensions of the Prophets and Apostles in all the holy Records say of this out-cast state ; who all with one continued cry , did in all Ages perswade , recal , and warn Man , from the Image and Shadow to the true Eternal holy substance , and condemn his obstinate refusal : The Holy Ghost convincing him of his stupid Lust to his Chains and Prison , willing him to leave off his grave Cloths . 7. But the Faithful Christian is distinct from the Titular Christian in this , that his main aim , bent of his will , stream of his affections , bottom of his real designs , desires and longings are not after , and stay not in the figure , but penetrate into the substance , lives to , groans , and thirsts after , the Inward Man. 8. Nothing he finds can compose true peace but reuniting the Light World to him , which is done only by the death of the Enmity , not the death of the Enemies ; for then the Soul were Mortal if the Powers or Properties could be kill'd ; but the Regenerate Man dies to the Self-will and Lusts , to which the Titular Christian is a great resolute stranger . And that it is said he dies to the Sensual Man is so true that it cannot be otherwise ; for the sensual Life is to the Life of the new Man , the resigned Inward Man , as sickness is to health , which by the true Physician is drove away . 9. And tho' Men have the Heavenly and Hellish Properties in them , that which soever they awaken that Fire burneth , and becomes the Life of the Man suppressing the contrary property , yet is not the prevailing Property of these two easily distinguishable in the Out-birth ▪ but very obscure : Even as the Light of the Sun , by the interposition of gross palpable Fogs and Exhalations , is less visible than the Lustre of a Bright Moon in a serene Air. Q. 161. What is properly a Christian within and without ? How is he a Temple of the Holy Ghost in which the Kingdom of God is inwardly revealed or manifested ? How doth he walk and converse in Heaven and upon Earth both at once ? A. 1. The last preceding Answer distinguisheth a Christian from another Man , so that to the first , second and third parts of this it may suffice to say , that the Christian properly such , hath inwardly his first principle ( consisting of the four Anguishes , the Root or Fire and indissoluble Band of the Soul ) illustrated and regulated by the Love Fire ( which is the Divine Holy Life ) out of the second principle . In respect whereof he walks and converseth in Heaven as in an Angelical state in great purity and simplicity , as such are they dear Children and were not the third Principle annexed to them , were in the Holy Eternal Paradise already . 2. But were they not invested by the Out-birth or Astral World , they could not be the compleat Image of the Trinity , which in that respect the Angels themselves are not . Therefore according to the Astral Man the regenerate Soul is properly the Temple of the Holy Ghost , but the Holy Angels themselves wanting that Principle are not said to be so . 3. Thence it is our Apostle dehorting from polluting it by Harlots ; But that we keep our Bodies pure and chaste , tells us , they are the Temples of the Holy Ghost , which if we defile , we destroy Gods Temple , and that who doth so , him will God destroy ; for as the whole third Principle is the propriety of the Holy Ghost , so peculiarly is Mans Outward Man or Astral Man his Temple . 4. In the outward Man of some of Gods Holy Children , therefore the inward Power World so manifesteth it self , that it giveth vigour of the Eternal Holy World into the Tincture of their Astral Man ( as in the Prophets and Apostles ) to enter into their Diseased Brother , and bring his weak Faith both into a potent and good order , with such Energy as fortifies the Paralitick , separates the impurity of the Leper , calms the rage of the Calenture , revives the drooping , stays the departing , and sometimes recalls the departed outward Life ; Gods Spirit awakening the Magical Virtue of his Children , all things are possible . Q. 162. What is the Antichrist upon Earth under Christianity ? A. 1. Although the Holy Ghost describes Antichrist , his Rise , his Character , and the method of his destruction adding that there are many Antichrists : Yet so mysterious is he that it is proverbial that Antichrist is the Philosophers Stone in Divinity . His shelter is the Darkness , his defence the Word and Power of Hell and wicked pretended Christians . Of this Vizard of Darkness the Divine Light divests him , and the Divine strength consumes him , the brightness of the Lords coming discovers him , and the Spirit of his Mouth destroys him . How then can any be deliver'd from the Tyranny of Antichrist who are ▪ strangers to Christ , or any know Christ who are willingly in servitude to Antichrist ? 2. The time of Antichrists discovery and destruction is certainly come ; but as the Sun gradually prepares his way from the dark Morning , by making step by step in his Chambers of the East , so are the Heavenly approaches made . While the Pope points at Mahomet , the reformed Christians at the Pope , and at that or the other Party : how unlike are we all to the Lord's Disciples , when the Lord said , One of you shall betray me , they said not , Is it he , but Is it I , is it I ? 3. Antichrist is not by that Name known in the whole New Testament , or Epistles of the Apostles or Holy Pen-men , but in the first and second Epistles of John , and in them five times , and no more . The Mystery whereof may be his prevalence in all the Five Senses ; thus understood , the Astral Man is his which should be the Temple of the Holy Ghost , therein Antichrist sits as God , and there shews himself that he is God ( viz. ) in them . 4. But Paul knows him , 1. By his Names . 2. By his Character . 3. By his time of being revealed . And , 4. By his time of being consumed . ( 1. ) His Names , viz. 1. a Man of Sin. 2 ▪ b Son of Perdition . 3. c Mystery of Iniquity . 4. d Strong Delusions . ( 2. ) By his Character . 1. Unbridled Pride and Self-Exaltation , ( viz. ) above all that is called God , or that is Worshipped . 2. He whose coming is after the working of Satan ( viz ) with all Power , Signs and lying Wonders . 3. With all deceivableness of Unrighteousness . 4. That it should make Men believe a Lye , that they might be Damned . ( 3. ) By his time of being revealed , ( viz. ) upon the withdrawing , of the Glory ; which while it was so present as to let and hinder , yet even then did the Evil one begin to work . ( 4. ) By his time of being consumed , and means how ( viz. ) by the Spirit of the Mouth of the Lord , and his being destroyed by the brightness of his coming . 5. Those who understand the four Forms composing the first or hellish Principle , can well and distinctly see the signification of the four Names given him by the Holy Ghost mentioned by the first of the above four Heads . And those who can view the Operations of those four Properties exclusive of Divine Light , can also well know the four Characters of the second of the above Heads . And those who understand the third Head , see the Birth of the Turba in the Soul , which Adam introduced by shutting out the Light of his true Humanity . But those Children of the day who follow the meek Saviour in Faith , Purity , Patience and Simplicity , know no more of Antichrist than the Eleven did of Judas Treason , but are received into another Life and Principle ; for the Essences of their Souls have generated the Love-fire , and they dwell in that hidden brightness and serenity by which Antichrist is unveiled ; yet these know no more of him than the Day doth of the Night . 6. The appearing of Antichrist upon the withdrawing of the Divine Unction , the holy Light World , may be understood not as Night to day , but as followeth . A Man 's noble Intellect departs , yet may remain his Proportions of Body , and a Capacity of imitating externally what others seem to do understandingly : and what also himself was formerly able to do rationally , yet now his words are rather those of Parots , and his doings the gestures of Apes , than those of Prudent Men. Thus Antichrist speaks the words of Christ , but without the Power , Bows , Kneels , Prostrates yet without the Presence of Christ. 7. Again , a Tree dead at Root , may seem by the Branches and Leaves too ( for a little time ) like a growing Tree : so the reflection in an opposing Cloud of the Rainbow , represents another , yet is but a meer shew of the true Rainbow , and so have we Par●lii or Mock-Suns : Such is the Antichrist , but with this difference , ( among other important ones ) that Antichrist dwelling in the unmortified Affections , hath Enmity against what it seems to be , which none of the above Similes have any thing of . 8. By many of the like Contemplations and Similitudes may be apprehended , how Antichrist was revealed upon the departing of the Peace-proclaiming Light of Christ ; which every Soul sadly Experiments in its Declensions , turnings aside , lookings back , slumberings and unfaithfulness ; but where it proceeds to final Apostacy and Enmity of Spirit , it is Antichrist in Epitomy , as the outward Hypocrisie is Antichrist in the Mirror or Looking-glass . See the 139 Answer , v. 3. 4. 9. Thus may be seen that Antichrist is the result or law decreed and ratified by the titular Christians Reason . And Reason is the general Knowledge of things , attain'd and taught by the collected Observations of the Senses ; for their particular Acts and Experiments are the Materials of Reason , as Letters are of Books . 10. Antichrist in the high Exercise of his Reason may have a Name to live , but because that his Reason is the Child of his Senses , it must needs be true that he is Dead ( viz. ) to the Divine Life ; for he is only sensually rational , which a Dog ( now hurt by a Stone thrown on him , flying from the offer of throwing anon another ) partaketh of . 11. Wherefore Antichrist not having the Spirit of Christ , confirms himself in his own ; as it is written , sensual , not having the Spirit , for the Spirit of Life and Holiness is vouchsafed us only in the fifth Form , whereunto the regenerate only reach , and whereof every unmortified Soul can attain no more but the Counterfeit , as it is written , A grain of Wheat remaineth alone , and is not quickened except it die . 12. And as Antichrist is Dead to the Holy Life by being alive to himself : So those who enter the Holy Life are Dead to the sensual , and consequently to the Earthy rational , and in that respect may in an excellent sence be said to be besides themselves , and according to the Maxims of Astral Reason are Fools and Madmen , to give all their present Possessions and the Advantages of their Acquirements , Emoluments and whole Man , in exchange for unseen Futurities and Hope of them ; for such see plainly that Reason and the Senses , are such things only , as the more accomplish'd a Nominal Christian is in that inferior Principle , the more strong a Beast , the more dangerous an Antichrist is he . 13. 'T is true , Man falling in Adam into this third Principle God's immense pity met him in Sacrifices , a worldly Sanctuary , Perfumes of Incense , &c. That his Senses should be Witnesses of Divine Condescension , but when the Lord became Flesh , he led to Sublime things , ( viz. ) Spiritual Worship , not confin'd to places , &c. Holy Faith and the new Creature , wrought by the Almighty Spirit of God. 14. Therefore Man's having begun in the Spirit , declining as if he would be made perfect in the Flesh is the Essential Character of Antichrist ; for as Lucifer fell thus into his central Fire : so falls Antichrist into his circumferential Fire , or Astral Out-birth , ( viz. ) from the Holy Eternal Light , to the figure of it in the sensual part , which readily uniting with the four dark Anguishes of the first Principle , becomes a fixt Enmity to the Holy Powers . See the 118 Answer , v. 5. Antichrist as it is a fixed Enmity is incurable , being like a Disease grounded on the Constitution ; See the 128 Answer , v. 6. Q. 163. What is Babel or Babylon , the Beast and the Whore in the Apocalypse or Revelations ? A. 1. Babel the Beast and the Whore is the World's Trinity ; for all that is so in , as to be of the World is the Lust of the Eye , the Lust of the Flesh , and the Pride of Life ; the best of the Evil World ( as far as the Holy Powers are withdrawn , lock'd up , or excluded ) is in those three Lusts Comprized and Anatomized . 2. The Beast hath its Foundation in the Elementary Man , Babel in the Astral , but the Whore in both , and all of them in the Dust , and are themselves no other Dust but such as the Wind from above shall scatter and drive away . Thus the inquiring Mind may , by considering , find what these three are , and how varied in their Root and Original . It is next to be shewn how they are distinguish'd in their Progress and Operation . 3. The Beast becomes more and more Sensual , some more coveting rest and self-pleasing , like such Beasts who greedily covet fulness , in contempt of the Creator's Design , and wilful Ignorance of the stare the ( starving ) Soul lost by the Fall , and the means conducing to its recovery being far from pleasing and pampering the Flesh , but these Swinish Lusts would fain be sated with the Husks of things . Another sort are fierce , dogged , unsociable ; others haughty ▪ others lustful , filthy , &c. But the Apocalyptical Beast includeth all these , adding success by great access of Power among wretched Mankind , who either by Fraud or Force obtain outward Magistracy or Soveraignty , these the World goeth or wondereth after . 4. The Progress or Operation of Babel is the exercise of Man's Reason in things truly known only in the Regeneration ; thus Babel is the Centre where all the straight or arch lines of Confusion drawn by the Beast or Whore meet . Here all Ages , and all Nations and Languages do agree in disagreement , and are so far from knowing the true God , that they know nothing truly , much less themselves or others , seeming and but seeming to be ever learning , but still at Enmity against Truth . 5. The Progress or Operation of the Whore is that Spirit in Man which dissembleth the inward Naughtiness , with the outward guise of Holiness , Purity and Devotion , this Whore never was a Wife but in the time and place of Espousal was rejected , abandoned and separated , or repudiated , called a Divorcement but improperly , never being really Married , for her Filthiness so clave to her , that her unstedfastness and unfaithfulness appears in her adulterous Eyes , her impudent Forehead , her feigned Dialect , her disdainful Deportment . Now as the Whore is sensual , she rooteth in , and as one with the Beast ; for which cause the Antichristian Spirit ever strengtheneth it self by Uniting with the Temporal Magistracy and Authority . And as the Whore is the Ape or Counterfeit of the Holy Work wrought in Mens Wills , it being only pictured in her Intellect , without affecting the Soul or Mind , much less subjecting the Will ; so is the Whore a Builder of Babel , concerning which Whore , reference is made to the last foregoing Answer concerning Antichrist . 6. It seems fit also to say something of the Attainments , Results or Summits of these three . The Whore can attain to sit as a Queen , to ride on the Beast ▪ to induce the Kings of the Earth to drink the Wine of her Fornication , in all this she deceiveth others ; but she is not a Queen ; also the hope concerning her self , that she shall see no sorrow , shall fail ; for she shall be hated , they shall eat her Flesh and burn her with Fire , so she deceives her self as effectually as others . 7. The Beast having its Rod in the Elementary World , and its satiety therein being filled therewith is ( when broken by the Turba ) resolved thereinto ; so that such as still the Out cries of their Eternal Souls therewith , have their whole Life but a deceitful Dream , and when the Elements drop off , awake into Horror and Nakedness . 8. The Summit and Result of Babel is to be alway doing what cannot be done : as that figure the Tower , was never finished , they are the foolish Builder , which is still beginning , but never compleats any one thing ; instead of compleating order , they end in Anguish . 9. The Fulness and Attainment of the Beast is of the three , the most truly effected ; for as in the Mire and Dust he dwells , of that he fills himself he hath no higher Lust ; Profit , Ease , Pleasure and outward Honour he Designs , and if he hath it , and can bound his Desires to the Proportion obtainable by him , he is best of the three ; for his Life is a pleasant Dream , his Misery is out of his present view , his Eternal part being choak'd , cries not out , but he rejoyceth in the good success his Craft , Violence , or Cruelty hath : the present is his Heaven , Futurities are in his Esteem airy Speculations , but the Evil Day ( if perhaps at the Door ) seems to be very far off ; his Misery is , that sure-footed Death must come and undeceive him , and convince him that his Thoughts having perishing Objects , do themselves perish . Thus the Beast ▪ like the light of a Gloworm , being only the issues of the Senses , Babel being like the Light of a Candle as the Product of depraved Reason , these two Lights are United by the Whore , who undertaketh by them to shew Heaven to others , which is as easie and demonstrable as it is with a Candle in a close Night to shew the clouded Stars : whereas Heaven can only be seen by its own Light , as even the outward Heaven is . Q. 164. What is the Ruin of the Beast , and how is it effected that the seven headed Beast should become cast into the Abyss ? A. 1. When a Vegetative as a Tree or Plant attaineth its fulness , it issueth into Flowers , Fruits , &c. whereunto if its vigor inable it not , it declines and steps backward towards its first Mover , so do Sensitives and rational Creatures . But because the Astral Worlds that they may figure Eternity have a Prerogative Royal , it is only required of them in Conformity to the Universal Order , to condescend to a resemblance of the rest by Revolutions . 2. The Number of the Beast is 666. far below the 1000 the Crown Number . And all his seven Properties are included in the six working Forms , never attaining the true Seventh , which is the only rest : So that the Beast wants Vigor to bear Fruit , but having brought all his seven no higher or farther than the limit of six , there grovelleth , therein is bounded , and those bounds are as those Lucifer and his Legions find themselves immutably confin'd by , as by Adamantine Chains of condensed Darkness , the Beast is not so near rest as 6 is to 7 , but as 666 is to 1000. And as the Evil Angels having secluded themselves from the meek Majestick Order , will yet be as Eminent in their Evil as they can ; so Man being become bestial , willeth to be as extreamly and vigorously a Beast , as he may . He is conversant about the Dictates of the sensual Man seldom proceeding but so far as the depraved rational , which yet were he , they both would not only fall utterly short , but indispose him to the true Light : as a Man brought out of a dark Dungeon is surprized , and sees not in the dazling Sun. 3. Now how the Seven headed Beast is cast into the Abyss is thus done , he is destroy'd by Intestine or as 't is call'd , Civil Discord . A Beast hath many things like to a Man , so the Apocalyptical Beast hath the Notion of Grace , making room in the Regenerate by Combat and Warfare , to destroy the impure depraved Lusts , and cleanse the House , that the King of Glory may enter . The Beast flatters himself ▪ finding a disposition in him to be rid of some Sins , though it be as Men are of troublesome Tenants ; without design of receiving a Heavenly Guest as the Regenerate do , for such a one the Beast desires not , for he knows no such , but doth it only to ease himself of such who are unprofitable Associates . Nor is there in the bestial Man a Warfare betwixt Grace and Sin , the pure Spirit and sinful Flesh , the Holy Virgin Image , and the unmortified or revivings of Lust ; Though in the Astral Man ( as it is more nearly the Instrument of the Eternal Soul ) there is something better than is in the bestial Man as in a more simple ingeny , where the Tincture is less incurvated , or the Mind by assed , than in the sensual bestial Man. So that unto that Man , the Heavenly Applications have readier intercourse , more familiarly to impart it self , and diffuse its beams ; therefore was it , and still is it , that the Soul is often spoken to in Dreams ; the Visions of the Night finding her best at leisure , and emptied in some sort of the bestial Man's Clamors and throngs of Impositions . But the War in the unregenerate Man is between the adverse parts and properties wherewith his Soul is endowed , or whereof rather it is composed , and as resulting from them the strife is between that natural Intellect , which distinguisheth him from the Transitory Brutes on the one hand , and his impetuous Lusts on the other . 4. This Intellect may be call'd his Natural Conscience whereof the Apostle speaks , that in those things which they understand , as [ viz. little differenced from ] natural Brute Beasts , in those they corrupt themselves . Now in this contest where the depraved Intellect sentenceth that or this to be evil or good , the will resulting from the Rebel Affections ( which will is regent , and by Prerogative deems himself unaccountable ) calls the evil good , indulgeth it , delights in it and assimilates , becomes one with it . This natural Intellect the Beast deceived by the Whore , calls the new Creature and Regenerator , and flatters himself to be fighting the Fight of the Faith of Gods Elect or precious Ones : Whereas their dark Heads and inimicitious Hearts are only engaged in Intestine Broils , from the disorder of their native contrary Parts or Faculties . And this Light is that whereof the Lord speaks , If the Light that is in thee be Darkness , how great is that Darkness ? viz. If the Eye be evil and not single the four forms all this while proceed not to enkindle the true fifth but are compassed by the sparks [ of Fire ] of their own private Spirits ] enkindling , not Flames of Light blown up by the Spirit of Divine Love. And other times the Affections enclined by their good Astral Man or Constellation , or perhaps by some surprize of Sympathy have a warmth towards compassionate and righteous Actions ; but yet at the same time the Mind is abstractedly darkness ; for death and disorder reigneth there . These may give some Light to the inquiring Observer by what ways the Beast deceives , precipitates and destroys himself , plunging himself into the Abyss of Confusion , for all his seven Heads , Forms or Properties being so many implacable Enemies to each other , rend and ruine him . Q. 165. How doth Christ take the Kingdom when this Beast becometh slain ? The Tenth Distribution . A. 1. Here we are come to enquire how that is done which we are taught to pray for , [ Thy Kingdom come ] out of that Kingdom , we , like the Prodigal , wandered , and became as he , into a most wretched state ; desirous to eat of the Swines meat , but no one gave even that , shewing us he had no right or title to it , but either must beg it , or steal it , having not to pay for it , and yet must have it or perish for hunger . In this very state , and nothing better is every man till Christ introduceth his Kingdom into the Soul : And Man 's going out of himself , is in this Parable call'd a coming to himself . 2. But Reason can neither speak what This Kingdom is , nor understand the written or spoken ●anguage concerning it , be it spoken with all possible plainness , or written with ample demonstration ; for Reason hath but one Eye , and that looks downward like the Eye of a Beast , and the Lust of Property and incessant Thirst to gratifie the Flesh ( by self-pleasing , it s own exaltation , self-avenging &c. like manifold Cloths of Pitch , shuts it up from the Kingdom of Christ ; so that all it can by this reach to , is but as a swiming in the brain , the receptacle and working-shop of the Sensitive Astral , and Depraved Rational Spirits : But the Eternal Word is spoken in the Heart , which in opposition to that of the Brain , is only mentioned ; and it 's not without signification , that the word Brain is scarce found in the whole Bible , but always the Heart as that which the Lord regardeth to mention . 3. The Knowledge how Christ takes the Kingdom will be much advanced , by clearing how Adam lost it . For as the Spiritual World breathed it self through the Outward , which is its Image ; so the Divine World filled the Essences of Adam's Soul , also swallowed up his Astral Man then capable of Eternity , so that his first four Forms were sweetly united in the Image of Holiness and true Righteousness ; and thus themselves were as it were hidden . The Astral Man also was only serviceable to its Illustration , and thereby compleatly happy ; sharing ( according to its capacity ) the Glory together with his noble Soul , replenisht with his Divine Spirit . 4. And his departure from the Eternal Substantiality of the Divine Life , was to live according to Astral Reason , as to his Inward Man , and no higher : And according to the Sensual Bestiality in his Outward ; both which are but the Figure or Shadow of the true substantial Spiritual World ; thereupon he died to the Divine Life . And the Magical Power of his Essences being Those Properties whereof his Soul is composed , wanting Heavenly Food , became a dark , hungry , fierce , inimicitious Will , spoiling his Tincture , as is seen in raging , furious , desperate men ; from thenceforth wanting a Mouth capable to eat Paradisical Food ; therefore God cursed the Earth , that it also should no more be able to produce , nor be intrusted with Living Holy Fruits of the Heavenly Power-World ; for the Heavenly Humanity once withdrawn , Man was no longer a Subject , Member , Citizen or Child of God's Kingdom , but a Beast , and in the Bestial , Astral and Elementary Kingdom at Enmity with the Holy , Pure , Sweet , Eternal Order . 5. Therefore Christ taketh the Kingdom by bringing again the holy disappeared Power-World , or Heavenly Humanity , into the captivated , dark , debilitated Humanity , call'd an Ingrafted Word , also a Seed growing to a Tree : A Leven levening the whole : A Refiner , and is as a sparkle enkindling the whole ; and as in germination of a Seed , the gross matter ( given it from the Elements ) dieth , or as of the burnt Sacrifice the Elementary part is by the fire of the Altar , separated into a Vapour and Salt : Just so Christ entred the corrupted Man , and leading it through Death , became the true Separator . He brought the holy Virgin Image , the alone Heavenly Virginity , which is signified by the Salt thrown by Elisha to heal the Fountain , not only the Stream : For This Divine Power healeth the Tincture , and the Tincture being cured , ( like the healed Spring ) by its new got Magical Might and Puissance , is a Co-worker with God in regenerating the whole Man : As the Subterranean Fire doth draw one way with the Solar Fire in propagating and advancing the Generation of Metals , ejection of Fountains and sanative hot Baths . 6. This Kingdom is not taken but purchased by the Blood of the King of it , and what this Blood was , see the 124 Answer 2 , 6 , 8 , and 9 verses , but this Kingdom is such that it is the scope of all the Writings of the holy Ones from Adam the first Man , to the unknown day and hour of the end of this dying World. Men who would fain be Atheists have said the great ingredient of their mortal , fatal , contagious Madness , hath been the observing how little affected the Conversations of such shew them to be ▪ who profess the knowledge , love and fear of an Infinite , Powerful , Omniscient and Omnipresent Glorious and Gracious Father , Son and Holy Ghost , thinking they could not so converse did they indeed believe what themselves say . 7. But the reason thereof hath been the deceiving Spirit , for there hath all along been such Sacrificers as Cain , such as have the Faith of Simon Magus , the Prophesyings of Balaam , the Humility of Ahab , the Repentance of Judas , the Abstinence of the Foolish Virgins , the priviledge of the Tares , to be the Guest without a Wedding Garment , the Branch yet wither'd and cut off , the Wife but Divorced , the Building without Foundation , those who after cleansing take seven worse Spirits , whose goodness is like the Morning Dew ; Stars , but either fallen or wandering ones , Teachers , but yet at last Cast-aways . All these professing themselves of Christs , are really of the Devils Kingdom . 8. For that which these attain , is at highest but Faith as it is an act of the understanding : which gives a false faint Light without Life and Heat ; while the Faithful Subjects are actuated and moved by a Faith that purifieth the Heart , and subjecteth the Will , proceeding from strength to strength ; for as purifying Faith worketh from Love , so it increaseth Love , Simplicity and Innocency , and there is founded the Kingdom of Patience . It is true Mahometans , the dark Ethnicks and Barbarians call those things Vices and those Vertues which we call so , and by that Rule , They accuse or excuse themselves or others . But the Doctrine of our Lord Jesus Christ the Son of God , not only condemns our evil , but tenders us Life Eternal ▪ it kills us to save us , that is , it sends us out of our selves by resignation of our separate , perverse will ; that we may be regenerated unto the holy universal comprehensive will. Whereby is obtain'd and convey'd not only self-abasing but purging and saving Mercy of Free Grace , as only of meer Alms from God ; This Grace proceeding from pure pity and undeserved goodness , is of all things in the World the most disagreeable to Mans unmortified proud Heart , most cross to his own will , therefore the most sublimely , divinely true . 9. Faln Mans dejecting himself may be call'd Humiliation , Anguish , and a Spirit of Bondage , but the top of this is but uncloathing the Man , who is thereby neither wash'd nor cleansed , but the Conscience still polluted , the proud Devils must yet see their own deformity with Anguish ; thus this Spirit in Man shuts him up in the first four Forms or Properties : But it is the Spirit of God by the Faith of the Gospel which is generated in the fifth , growing to a Flame of Love by the Holy Blood of the true second Adam only washeth the Soul , and sprinkleth the Conscience from dead Works . How miserable then must those Men be who are willingly ignorant of the power and infinite value of Christs Heavenly Blood ? and yet themselves undervaluing it , are pretended Perfectists , yet declare so great an aversion to this as if they would know nothing of that which the Apostle Paul desir'd only to know . Contemning the inquiry into that Mystery which the Angels desire to look into . But to help the sincere Mind towards the Understanding of the Heavenly condescention in the Lords Incarnation , the reperusal of the 106 Answer is seriously recommended . And what kind of Subjects Christ taketh into his Kingdom are Character'd in the 117 Answer from ver . 3. to the 8th . And what the inestimable Blood of this Lamb of God is , see the 77th Answer , ver . 7 , 8 , and 9. The Kingdom is taken by the Glorious King of it without hands : As the Angel saith of the Stone to Daniel ; even as the outward Sun conveys not his Light and enlivening Heat by the violence of stormy Winds , but is calmly and sweetly his own Vehicle , under whose glorious , dear Sway and Scepter may the Lord bring our whole Man and every part of it for ever , that this which is the Kingdom of Gods patience may be that of his Power ; concerning things pertaining to this Kingdom the Lord discoursed with his Disciples in the forty days after his Resurrection . But yet this Kingdom suffereth violence , tho' it doth none , and the violent take it by force , for it requires that all diligence be used , that Men work out their Salvation with fear and trembling , that they ask , seek , knock , search , dig , watch , fight , strive , wrestle , suffer , wait , ( comparatively ) hate Father , Mother , Wife , Child , and our own Life : Pray without ceasing , looking to Jesus , &c. for as the King entred by the Cross so must the Subjects . Q. 166. What is the true new Regeneration in the Spirit of Christ ? Is it done in this time , or after this time ? A. 1. Here is a question consisting of two parts . 1. What the true new Regeneration is ? 2. What time is it wrought in ? Both of them are secrets ; the first done by the Almighty Power of the Holy Ghost , the latter perfected and consummated by the same Power , concurring with the Gracious Providence of Infinite Wisdom . The first so great an inward Divine Work , as none but such in whom it is wrought can speak more of it but as Parrots , so that the Experimental Work only enables rightly to see , taste , feel and know it : And the Spirit working it , can only rightly open the Mouth and guide the Hand to tell , and describe it . And this being spoken in the plainest , simplest way , can yet be received and profitable to such only , who by the same Spirit are not only enlighten'd , but made alive by the new Regeneration . 2. Therefore in answer to the first part of the Question , we are to know that God made of one Blood all Nations of the Earth , and all Men in one Principle , viz. the third , consisting of the first four Properties for its Root : But the second was Mans Paradisical Garland , his Heaven , his Crown and Divine Image : This , our Root and common Father the first Adam , suppressed , extinguished and caused to die , and disappear . Thenceforth Man became like the Cursed Earth , whereof some plats bear Thorns and Briars , others fetid Weeds , others poysonous Plants , others less noxious Products , according to the prevalency of every of which the plat is named . So some Men are hurried by the impetuous storms and fury of the four Anguishes of the first Principle , and so are Devilish ; others are swallow'd up of the voluptuous Lusts of the Elementary Spirit , and thence rightly called sensual ; others steered and regulated by the Maxims of the Siderial World , and these can be no more or better than Earthy . 3. Now out of all these the Divine Power ingenerating Faith , not only acting in the understanding , but swaying the Scepter of the Will ; also self-denial , both as from abhorrence of the defiling self , and also from self-interest , property , and self-pleasing , which is as the Flower of Grass ; then cometh a hunger after the unseen Manna , which is the Root producing the meek resignation of self-pleasing desires , patient submission to the Cross , which as it were insensibly enkindleth in the Soul , the sweet , dear , silent retirement , rest and peace , the passing into the fifth form , and this walkt in gradually regenerateth and tinctureth the dark perverted Soul , with the noble new universal Power and Might : And these are as different according to the procedure of Men , as years distinguish the growth and stature of Children : But done so silently by the Holy Spirit in Mans Spirit , as the Blossom issueth and after it the Fruit. 4. The true new Regeneration in the Spirit of Christ is always new ; and that continually and successively renewed , if indeed it be true , not as the natural Birth of Children into this World , who are so Born but once , but rather as the growing of the Embrio in the Womb to a formed , animated , perfect Child : Nor as an Arrow flying through by the force of its first push , but as a Ship sailing through successive Perils , and always returning to its latitude from various aberrations , and passing through raging Surges , as over so many Deaths . Or as young people recover out of , escaping from and through many Sicknesses and Relapses . For the Lord himself teacheth , saying to his Disciples , who none doubts were before that converted , Except ye be converted , and become as this little Child , ye cannot enter into the Kingdom of God : Which then they were not ; for their quest was who should be the greatest ; thus tho' Metal upon Metal be false Herauldry , Conversion upon Conversion is true Christianity . 5. Nor is this less plain and evidently real in it self to the Children of the day , ( tho' Nicodemus the Night Visiter misunderstood it ) than that the outward Suns Diurnal appearances on the Earths Revolutions , make so many new days ; and every advance of the new Born Soul towards Perfection is such another thing than was the former , as this Harvest is than the last was ; for the Soul can no more continue to grow by the first stirrings of the Heavenly World in it , than the Body be nourished and supported by the Food it received the last Month , or the Plants by the Rain they imbibed the last year , or the Manna gathered one day be Food the following day when grown Verminous , Thus God saith , Behold I make all things new . 6. Such therefore who pinfold their apprehensions of the new Regeneration by the Gage and Glass of the Natural Birth of Children , may as equally infer the Mortification or Dying to the corrupt Man to be one only act : Contrary to the Apostle , I die daily . Whereas we both die daily , and are daily regenerated , as Night and Day , Winter and Summer are successively perpetuated . Among the Roman Ecclesiasticks their Novices are under an absolute Arbitrary Subjection to the Tyranny of their unaccountable Superiors , but the higher the Soul advanceth to the superior parts of true Regeneration , the more simply and resignedly obedient is he , till he actively , passively and compleatly become as a little Child . 7. And now to the second part of the Question , Is it done in this time , or after this time ? It is answer'd in the immediately preceding Discourse on the first part of this Question , That the Regeneration is not wrought by one act as neither is Mortification done at once , but gradually by little and little effected , as a Summer hath its Spring , a Day its Dawning , a Vintage its sprouting out . Obj. 1. ●8 . Is it objected Omnipotence may perfect the Regeneration at once by one single act ? A. Without the Censure of confining Infinity it 's queried on what Ground is this presumption Built ? God shews us his way by all his gracious Discoveries ; for instance , that of the Creation of the Out-world leads us as by the Hand , to the view of the progress of the new Creation , in which not to touch particulars which were repeating what is elsewhere done and digressive , it may not be denyed but the Light call'd for at the beginning might have been multiplied into the inkindling of the whole deep , that all had been as a Sun , and so the alone figure of the Heavenly World , but how then had this Out-birth figur'd both Worlds or both Principles , wherein the seven properties should impress themselves in their distinct powers ? Therefore was that Light collected , and the place of the Sun ennobled with the preheminence of the Empire of the Out-world ; as the Representer of the Holy Infinite second Principle the Son of God. And the Darkness which before covered the Deep , was conserved by condensation of the Terrestrial Globe whereon we creep , and the Crassitude of the other Stars , to figure the Infinite Eternal first Principle , whereinto according to the dark impression thereof Man fell , and out of which he is gradually recover'd , as by way of similitude , the Suns lustre attenuateth the gross Air by his continual variation by steddy , orderly and regular approaches toward either Tropick . Obj. 2. 9. But God new regenerateth the Spirit of Christ in Man at dissolution of the outward Life at one instant , and by the same dissolution is it effected and compleated . A. What Omnipotence may do is not for vile dust to comprehend , for it is written , I know thou canst do all things , and the Thief on the Cross was a Monument of unsearchable Grace , yet by the words of that Thief there seems not only a preparedness , but a good degree of Conviction of guilt , penitence , sence and anguish under it , inlightening to know the Lord Jesus , Faith to direct and fortifie his petition , and a seeing the unseen Kingdom ; yet so late a Repentance tho' thus manifested is the one only singular president on Record . Q. 10. But it may be enquired what the dissolution of the outward Life of its own Nature contributeth hereunto ? A. It must be acknowledged that it banisheth for ever the outward Objects of our misimployed Affections , and yet it followeth not that it takes away the desire , gust or lust after them , for the breaking of the outward Life , or Elementary and Siderial Man , or the Obligations and Ligaments of our Souls and Spirits , is but as taking away the Skreen , and opening to us the two inward Worlds , which is as the unraking of Fire , and enraging the Souls native forms of the unregenerate , which the Astral and Elementary Man had been before the separation a mitigation of the Anguishes of , so far is Mans dissolution from contributing to a Foundation or Beginning of the Divine Birth . As it may be conceived by noting , that tho' a proper Soil and apt Season may shoot a Mustard-seed sown unto a tall , large stature : Yet the richest Soil , concurring Elements , liberal Season , benign Astral Influences with the Solar Rays uniting , transmute not Tares into Wheat , Thistles into Fig-trees , nor Thorns into Vines . 11. But where the Soul like Flax only smoketh with the Holy Fire , and the Souls Fire is irradiated with ( true , tho' weak ) Divine Light , rightly directing the Eye of the Mind : Causing the Will and Affections to press forward , mourning , sowing in tears , smiting on the Breast in Anguish , heaviness and good earnestness ; the dissolution of such a sincere beginning Pilgrim may be but as plucking up a Thorn Hedge to make the way more accessable , disburthening an over-laden Ship the better to secure the whole , the alighting from a froward , unbroken or tired Horse , which will neither carry the Rider , nor can be carried by him . So unsuitable a Companion doth the Soul ( begun to be regenerate ) find his Body with the distrustful cares , distracting fears , worldly sorrow , and hateful pollutions thereof . And so adverse are the Maxims of the Sensual Man to those of the New , that they are on terms of Hostility ; so that if we live after the Flesh we shall die , but if by the Spirit we mortifie the deeds of the Body we shall live . The Body's Vileness is pointed at by that Statute in Moses , that the Holy Anointing Oil was not to be poured on Man's Flesh , tho' not only both the Altars , the Table , Laver , all the Vessels and Candlesticks , but also the very Tabernacle was to be anointed therewith . 12. How much are we less provident than the Brutes , who know and use their season , the Stork , the Ant , &c. and under flattering Hopes of doing all at last , neglect all for ever ; but when Harvest is come , begin to sow , regardless of what is written , To day if you will bear his voice , harden not your hearts . But besotted , lost Man will promise himself that it is enough at death that the Priest can absolve me . Others , to say , I believe Christ hath done all for me ; or because they acknowledge that all are sinners , indulge themselves to be always sinners , neglecting the great End of their Creation , and of Divine Patience , till the Creator is calling them for Accompt of His betrusted Talents , as if they would then work out their Salvation when themselves are passive and unable to action , and the night come when no man can work . Obj. 3. 13. But we are told , and that by some who detest the Roman Purgatory , that something may be done to compleat the perfection of separate Souls after their separation from the Mortal Body ; who produce several Texts out of the Old Testament , and out of the New , also out of the Apocryphal antiquity to point at it , or rather expresly to confirm it ; as out of the Old , Deut. 26. 14. Isa. 61. 1. Zech. 9. 11 , 12. out of the New , Matth. 12. 32. 2 Tim. 1. 18. 1 Pet. 3. 19. 1 Pet. 4. 6. out of the Antient Writings call'd Apocrypha , 2 Esdras 7. 37. Ecclesiasticus 7. 33. 2. Maccab. 44. 45. Let us therefore post-pone the first step to the New Birth , till our bodily Letts be removed , when without the obstructions of the Rebel Passions ending with cutting of the Temporal Thread we be adapted thereunto . A. The Objection supposeth not that one who at separation of the Soul from the Outward Body , after rejecting the Gospel , being in fixt Enmity against God , and the Kingdom of Resignation , is remediable ; nor suggesteth that he who soweth himself a Tare , Thorn or Thistle , shall rise a Wheat Corn , Vine or Fig-tree ; how therefore may it seem incumbent on me to oppose my self to the dint of the Texts produced ? 14. But rather as the Lord Christ in answer to the Question of the Disciples ; Wilt thou at this time restore the Kingdom ? It is not for you to know the times and seasons which the Father keepeth in his own Power , but prophesieth and chargeth on them on that occasion their immediate concern and business . How much less is it for men to know what the operations of Father , Son and Holy Ghost will be in perfecting separate Souls when out of the Circle of Time and Seasons ? For so strong a Fort hath Satan built in mens resolute Self-wills , so impierceable are their Rocky Hearts , that like Leviathan , they laugh at the shaking of the Spear ; and as the Servants of Atheistical Benhadad , diligently catch every word seeming to favour their flattery of Impunity , that they may treasure up wrath by impenitence more and more against the day of wrath . 15. To these am I sent with happy Tydings , that howsoever the Abyss of Mercy hath winked at the faults of the days of Ignorance , yet now commandeth he all men every where to repent ; also with heavy Tydings , that if in this their day they neglect so great Salvation , how shall they escape ? Which Question none ▪ in Heaven , Earth or Hell answereth . Again , if they that sinned against Moses Law died without Mercy , and it might seem the bottom of Misery to die a merciless Death , of how much sorer punishment shall they be thought worthy who have trampled under foot the Son of God , and ( blasphemously ) counted the Blood of the Covenant an unholy thing , and done despite to the Spirit of Grace ? of how much sorer punishment is that Question , but which either is unanswerable , or which Eternity can only unfold ? 16. A murthered Body is the sorrow and pity of the Country ; a Self-murtherer their shame and indignation , but the unknown number of wounded Souls , and self-murthered Souls , are not regarded ; tho' it shall be more tolerable for Sodom and Gomorrah than for such Gospel-Apostates and Haters of Christ. The malicious Enemy of Mankind ( who wounds himself that he may murther Souls , so greatly he hates Man ) draws into the Anguishes of his Central Forms whole Harvests of Reprobates ( in whom he hath no true Right or Propriety ) by his offering Baits and Cheats for Food and Realities , while ( woe to the World ) the most glorious , gracious and adorable only Son of the only High God , whose we are by Absolute Propriety , and whose Love to Mankind was so immense and unsearchable , as that He made Himself vile , and a Sacrifice , to whom He offereth Real , Highest and Eternal Blessedness ; yet hath only the gleanings of the Harvest or Vintage , while the World lieth in wickedness , and their Posterities approve of their saying , calling the proud happy , and perpetuating the Black Art of Self-murther ; like Fish hasten greedily to catch the same Bait wherewith others had been hookt : or Birds speed to be taken in an evil Net ; so throng Men to be ruined , reject the only Hope , precipitate into irreparable desperation . Others seeming less obstinate , are as fatal Foes to themselves , telling and flattering of tomorrow , while such futurities of safety expose them as Fools to perish to day , while Wisdom saith , To day if you will hear his voice harden not your hearts , and that This is the accepted time , This is the day of Salvation . The time of the coming of John the Baptist was in the year of Jubilee , yet then saith he , The Axe is laid to the Root of the Tree . 17. Our gracious God infinitely out-doth , and out-bids all , to make us his , and restore his Image in us ; for in Man's Creation he did much more than for any or all the visible Creatures of the Out-birth or third Principle : in his Redemption for restoring the Divine Image , he did infinitely more for him than any or all the invisible Creatures of the first Principle , the Apostate Angels , for whom is given no Sacrifice nor Mediator : Also in Man's Consummation , Perfection , Sealing and Glorification and Preparation thereunto , is much more done for him than for the Holy glorious Angels ( the Sons and Inhabitants ( as morning Stars ) of the bright Heaven , the Holy second Principle ; for the Spirits of just Men made perfect , the general Assembly of the Church of the first-born are Fellow-Citizens with the Angelical Worlds , and so share of the infinite Goodness of God as they , and also have this more that they have had in the Lord their Head , the Bowels of infinite Pardoning Mercy drawn out for them , which is peculiarly extended them and treasur'd up only in the Emmanuel for them . 18. This most dear , boundless Goodness calls for the highest and deepest Contemplation ; 't is so profound , so large , so adorable , so admirable that neither can the Earthen Vessel bear it , the Syderial Man find any thing whereunto his Bounty may be likened , the Immortal Soul be properly said to know it , for it is what passeth Knowledge , but the Soul is known by it as it is more or less enlighten'd therewith , and Man's intellectual Spirit is so far from throughly penetrating it , that it only shines and flows by Influence and Reflection of it , for it self is as a drop of the Abyss enlighten'd by a beam of the Eternal Sun , it burns and flames in the self-evidencing splendor of that incomparable inexhaustible Treasure and excellent Majesty . This poor vile hand lyes prostrate at the Footstool of this Grace the Elementary , and Astral Man , the Eternal Soul and Spirit is herein swallow'd up once and for ever . 19. How reasonable , necessary and natural was what our Apostle saith , I beseech you Brethren by the Mercies of God , that ye present your Bodies a living Sacrifice , holy ▪ acceptable unto God. This is the Riches of his goodness , forbearance and long suffering to lead man to Repentance . There is a Promise that Men shall fear the Lord and his Goodness . Man's contempt of Bowels of Infinite Mercy shews him less rational than the Bruits , than the Insects , who all shew the desire of Self-defence ; while he refuseth to be shielded from the greatest of horror , by the free goodness of his God purchased by his own Blood , with sorrows aggravated to unexpressible mysteriousness : yet is Man offered all at the cheap Price of Acceptance , and importunately besought to open his Hand , Mouth and Heart to receive Pardon ( from day to day , perhaps for many years ) still in vain ; whil'st he riseth early , compasseth Sea and Land with his Life in his hand , sweats , freezeth , bleeds , frets , wounds his Conscience , and sells himself . What therefore can the account of such Rejecters of the Invitation to the Marriage Supper be ? seeing to Ungratitude is added Stubbornness , to that Despitefulness , and consequently desperate Madness ; being one , who having more done for him than for the Holy Angels , and yet thus doth more against the glorious Grace of God in Christ by exalted Wickedness , than the very Devils . 20. Behold this , and Blush , ye Heavens , ye Sun and Stars , gather blackness , let the Earth be moved ; let the Stones of the Streets and Walls be Witnesses , let the Brutes and Animals stand amaz'd ; melt , ye Rocks of Adamant , relent and sigh , ye Mountains of Ice , let Marble and Pummice-stones weep , come hither , discover your inward Forms , ye savage Bears , cruel Tygers , Vultures and unnatural Vipers . The Heavens , Sun and Stars were never Witness of the like Tragick Stupidity , for had they seen the Angels that fell become Devils , yet had they not known them refuse Mercy freely , continually and importunately tendered ; the most brutish Animals reject not , but greedily snatch what they want ; the Adamantine and Marble Rocks are all easily dissolvable by their proper Separators and Dissolvents ; the Mountains of Ice are as unwilling Captives ; Bears , Tygers and Vultures are not only kind and friendly to themselves , but compassionate to their Young ; the Viper , though he destroys his Genitrix , yet seems to do it of necessity to preserve its own Existence ; where therefore can be found so obdurate a thing as the Impenitent Heart of Man ? so great a Monster ? so ferine a Brute ? such a Prodigy of Ingratitude ? so implacable a Creature as the hardened obstinate Sinner ? No such Ingratitude and Cruelty can the Astral World demonstrate in the contrary Wills of the Martial , Mercurial , and other cross Constellations , nor in the Elementary Offspring of them , nor all whose Differences result to Harmony in the Earth or Deserts , Air or Seas ; no , not in Hell , the dark Abyss or Devils , no Sinners against so great Mercies and means for Recovery , no Sinners against a Redeemer , against the bleeding Love and Bowels of a Saviour there , but Man ; the Devils are those for whom nothing of Mercy is prepared . Oh therefore that Men were wise , that they knew this , and would hear that their Souls might live , and not sink into everlasting Indignation , Wrath , Tribulation and Anguish , who can dwell with devouring Fire under the Wrath of the Lamb ? Q. 167. What is the Dying of a true Christian ? What of him Dyeth ? A. 1. The Dying here inquired is call'd a Sleep , which alludes to Adam , who ( not exerting his Power ) became as one fainting , and fell into a deep Sleep , in which time his Female Property was divided from him , and he slumbered to the Unity of the Paradisical Life , and then was opened in him the divided state , partly ( and but partly Paradisical ; for it was a begun Declension into the Dividings of the Astral Multiplicity : And by Eves and his Eating the Fruit of the third Principle soon wrought in them dismal Effects ; for he lived no longer according to the Universal Will , but set up a private Self-will as Law-maker , ceasing to Rule over the Astral Powers he fell under them , and so sadly as to be relieved , and collect , support , and food from them given up to their contrary Properties , and became a Beast as to his outward Body , the deadness of part whereof degraded him so far as to render him by his Bones , Skin and other insensible Parts to the baseness of Vegetatives , and all this not transient as are some Astral Impressions ; but as a strong Prison out of which is no escape but by demolishing the Walls and Fabrick . This is the desolate Wilderness which was signified by the going of the the Lord Jesus out of Canaan into the Wilderness to be there Forty days tēmpted of the Devil after Fasting . 2. Thus may a glimpse be seen what Adam's Sleep , and after that his Fall introduced . It chang'd his first Principle by darkning the Divine Eye of his second from great Power and active Vigor , such as is that of the mighty Angels , into Discord , Rage , Envy , Fury , &c. and it chang'd his third Principle from so great Purity , Transparency and Aptitude to have done Eternally the Offices of his great Soul and Divine Spirit into a gross obscene , filthy , palpable , feeble , sickly , bestial , perishing Carcass , or Sack of Worms . 3. Now when the Sun of Righteousness descends into this dark Dungeon , he more or less , according to the growth of the Regenerate Child ▪ by his pure meek Spirit appeaseth the Disorders of the Soul and halloweth it , directing , correcting and confirming a resolved will to obey as simply as a little Child , and to persevere as a strong Man in Christ , by which the Internal Man is in great part made God's Child and Image , reaching toward the Love flame , pressing strongly thitherward , and groans to be with the Lord , but still is the Body as little affected as the Bark of a Tree with the Virtue of the Fruit , or as a Candlestick with the lustre of the Taper , or as the Earth with the Astral Vertue rou●ing the Principles of Sulphur and Mercury in the saline Spirit in and through it . 4. What can be done with this Body ? If it were possible to affect it so as the East-India Nut-tree doth , that the Mercurial Vertue arising with Sulphur into a Nutm●g on a Clove for the Stud , the Bark should be a Cinnamon , it were somewhat ; but our Carcass is as senseless of the inward Man's Divine Work , as the Bone is the Respondence and Intercourse the Spirits have through the Arteries and venal Channels , or as the Beasts Hide is of the Astral Impulses moving the Animal . Therefore it must like a Husk shell off , and the Natural Body as a Grain of Wheat be sowed into the Elements , whence it derived , as the Corn into the Earth and die before it can increase and rise a spiritual Body . 5. Thus dieth the Elementary part of the true Christian. How dieth the Wise-Man ? as the Fool , returning into the Mouth whence it was spoken . The Astral Body also rather disappears than dies , but being dissolved from the ancient Obligations to the bestial Body , it may remain at the Will of the Noble Soul to be its Chariot , wherewith ( as a Medium ) it sometimes doth vouchsafe a loving Visit to his dear Christian Friend , yet in the Body : but most easily when such a one sleepeth as to the Elementary Man , and seeth , heareth and toucheth with his Astral Man ; for then may the precious separate Soul ( if it desires it ) as familiarly have access and converse with his dear Friend or Brother , as two Men of one Language may , and this hath been and may be to the great Satisfaction and Edification of the surviving Christian , though not frequently , because of Mens unworthiness , or for fear of Impostures , and especially because the Lord only is abundantly and infinitely all-sufficient by his own Omnipotence and Omnipresence . 6. As Adam slept to the Holy Paradifical Virgin state , and awaked to the bestial World's Adulterous state : so the true Christian's Death is a sleeping to that sleep of his , viz. The filthy , sickly , cumbring , prophane , Elementary Life , and an awaking to the pure , holy , triumphant , dear , sweet child-like , angelical , Endless Life ; it transfers him out of the howling Wilderness of Temptation into Eternal Canaan : out of a Dungeon into the glorious Liberty of the Sons of God : out of the Turba of perplexing Multiplicity and restless wrestling of contrary Properties , into the equal Temperature and Calm harmonious complete Unity , the private Self being extinct he entreth the Universal sacred Freedom of the Lord's Redeemed ones . Q. 168. What is the Dying of the wicked , in that it is called an Eternal Dying ? A. 1. It hath been often inculcated in these Writings , that all Men are in all the three Principles of one Blood , but their difference is notorious ; for though they are almost the same in their first and third Principles , and much what alike ( though not without great distance of degrees ) in their second Principle , yet here is the immense difference , that in some their second Principle , like the House of Saul impairs and gradually ( as it were insensibly ) extinguisheth to a dismal blackness to be felt at length , and in others the Regeneration calmly ( yet with irresistible sweet force ) more and more opens that Principle , which as the House of David improves and flourisheth . 2. From these dear Children , if their Progress hath been Crown'd with Perseverance their third Principle , is like Trash and dusty Rubbish scatter'd about a firm built Structure fully finished , which Death like an impetuous Storm with rapid Motion disperseth : or as a mounting Torrent of Water violently bears away , leaving the Fabrick unconcern'd ; But the third Principle is to the other his Fortress , Confidence , Retreat , Refuge , Rest , Joy , Hope , Treasure and his all ; therefore Death at once surprizing him , and snatching that away , he and it perish together , his only home falleth for want of Foundation , the Cistern he hath hewn is broken , having no Water in it , nor can hold it if any were entrusted thereinto , which shews the fault to be in the very bottom , else it might hold some Water , but the truth is , it hath no bottom at all . The World to the one , is either as it is to some a Pageantry , a Comedy , a Feather in his Cap , or as to others , or to him at other times ; his Burthen , Snare , place of Tentation , Care , Sorrow , occasion of Sin , Shame and Punishment ▪ his place of Exile , and at best , more or less , his Dali●a● , and many a Groan it costs him ▪ whose Home and Treasure is elsewhere . 3. But to the sinking Man it is his Harlot , his Leaden Weight or Milstone , his Idol , his only Heaven , and though he sees it disappearing and vanishing , it being his sole Attractive , he hugs it , courts it , lives for it , dies for it , and dies Eternally for it . That which is the Quintessence of Tragedies is his only Comedy , nor can it be otherwise ; for neither hath he any thing else , sees , loves , knows nor longs for any thing beyond it , but ever looks on all Futurities through the Glass made of Materials here . He would have endless Stores obtain'd to satiate his insatiable Covetousness , a boundless Dominion to gratifie his proud Lusts , vast Power to execute his Revenge and Malice , that all Creatures might be Instruments , and if he could , the Creator too might contribute to his Will of raging Fury . 4. From which Root it is that the most abject People , because they cannot ●end in pieces all they impotently hate , will not fail to imprecate and causelesly Curse , which extends mostly to Image in their own Souls , only the Model of Hell , though sometimes it touche●● the Tincture by the Magia exalted ( yet in the dark Impression of it ) and so reacheth both in the inward World , and in the shadow of it the outward Principle , unto such Persons and Things as are subject , and stand as a Harmony with the Impression themselves are of that is , within the reach of their Chain : Hence dark Witchcraft springeth . 5. Now when those fall short of the subject , they level at , every such falleth out with himself ; for his Eternity is a continual greedy desire of what can never be had , accompanied with like constant despair of obtaining it , producing consequently a perpetual Rotation of Rage and Fury , all which like the parts of a Wheel shut him up at the Nave or Centre thereof immoveably , unalterably . A glimpse whereof is , when Men in this World are arraigned by the Out-cries of guilty Consciences let loose upon them . 6. Thus is it with dying of the Wicked , who fall into the Central implacable Forms of the first Principle , and the God of Life ( dwelling in the infinite Light and Glory of the all-comprehending second Principle ) being for ever withdrawn to the distance of a whole Principle from them , because the Darkness comprehendeth him not ; that Life of theirs must needs be an Eternal Dying , and they be kill'd in their own House , as for a figure Is●●●sheth the Son of Sa●● was . And as the sleep of the Holy Children is the Death of their Disease , so the Dying of the other is the Life of their Disease , and the total Privation , extinguishing or extermination of the slender Remainders of their Health . This Life is a Sickness to both , only the one feels it to be so , the other is insensible of it , and the passing hence is to the one a forgetting of the sickness and sorrow here , and to the oth●● an awakening to the sick frame , whereof here he had no ●●nce or right Apprehension . Q. 169. Whither goeth the Soul when it part●●● from the B●●y , be it Blessed to me ? A. So evident is this in the Answers of the 21. 23 , 24. and 26 of J. Behmen's Book of the Forty Questions , and in other parts of his Divine Self-Evidencing Writings . Also in the Answer of the 166 Question particularly in the 9th Verse , and elsewhere in these Answers , that it is here wholly forborn . Q. 170. What are the Doings and Life of Souls till the last Judgment Day ? A. 1. The Answer of the 22th of Jacob Behmen's Forty Questions of the Soul is totally a Solution of this Question ; something also concerning it is in the Answer of the 166 of the present Questions , which if accurately inspected , might lead the Enquirer to the Summit of his Desires . But this Question restraining to the time present , as to the Doings of separate Souls in that state , without the outward Body simply considered , without either Retrospect to their passed state , or Prospect to their Futurities ( although the Hebrew admit no Present Tense ) yet thus abstractedly divested of past and to come as far as is possible , something may be told only by way of Representation in some low Similitudes , pertinent hereunto , for hardly otherwise can the dull Reason penetrate such a Secret , or the enlightned Mind either . 2. 1. The Reapers cut down Wheat not fully ripe , and Tares green , the keeping of both some time may prepare them , one for good use , the other to be scatter'd by the Fan ; but the solar Spirit in the unripe Wheat , and Martial Spirit in the Tares sleep not , but proceed to conquer the adverse Properties , and mature the Mass or Territory whereof they are Regents . 2. There are two Trees Fell'd , the one for Timber for curious Uses , the other a knotty unsound one for Fuel : the lying of them both a while , makes as well the one as the other , more fit for their several contrary uses . 3. If this Life be a Seed-time and Heaven the Harvest , there interpasseth some time which is a patient waiting time . 4. If this Life be the Transgressing time , the Night of Violence and committing Facts , and the Lake of Fire be the Execution , there useth to pass some Occurrences requiring Deliberation between the Fact and Judgment , as between the Fact and Execution or Recompence for the Fact. 5. If this Life be a time of Sacrifice , and the glorious Kingdom the returns of God to those Petitions , which is the time of the restitution of all things : the Sacrificers must allow some time of waiting at , or under the Altar for the returns of those Sacrifices . 3. But from all these it follows not , but the state of the Perfect may be exceedingly Good and greatly Blessed , though when they shall put on their new Garments it shall be best of all ; for that is the time of the restitution of all things , nor doth it follow but in that very state there will be degrees of Happiness , according to the degrees of their passing into the fifth Form ( where is the opening of the Divine Power-world ) as there are of Stars in Glory : Neither also doth it follow , that the state of the accursed is capable of mitigation ; for their estate is not so bad , but that it is capable of being more wretched , yet not of being more tolerable , and yet 't is so Dark as admits not the least glance of Light , as even in this Life they grow actually more and more Vile : So in that state , though it be the worst , they ever knew , yet still posteth it on without stop , recoil or respite , ever hurrying them on towards the Tempest of Eternal fierceness . 4. Here is the Antipodes to the black Fiction of Atheists and Sadduces , who would make themselves believe that the whole inward Man is Mortal and annihilable , such who not only judge themselves unworthy of Eternal Life , but uncapable of Eternal Existence , while they grant it to this Mass of Crumbling Earth and Mortal Water ; and are so extreamly degenerated from the Diviine Image Man was ennobled with , that , as their outward Life extends not to that length , activity and occult Excellencies of many Brutes , as Beasts , little Animals and some Birds , so the infatuated Atheists would that their Souls and Spirits might also run the same Fate , and be as tranfient as the vilest of Insects . Here is also Diametrical opposition to others , who say , the whole inward Man is fellow Prisoner with the bestial Flesh till the general Resurrection ; but the Answers of the two immediately preceding Questions shew what of the Blessed sleepeth , and what of the Wicked is Arrested by the King of Terrors . And for farther Answer hereunto , see the Answer to the 22th of the 40 Questions of J. Behmen , of the Soul. 5. The Doings of Souls till the last Judgment may stand here in the very words of the Book of Extracts , ( viz. ) They all ( meaning the Holy Souls ) abound with great inward Joy , and wait to put on their bright , fair , new Body out of the old , their Joy and Hope is different as Labourers Expectations are ; who at the End of the Week receive every one according to their degrees of Labour and Diligence . Those who have put on Christ's Body here , are as one , who having overcome his Enemies in Fight , represents the Victory before his King , who receives him with great Joy and Honour . The Expectation of the wicked Soul , is as an imprison'd , condemn'd Malefactor , still listening when any thing stirs , and the Executioner comes ; all their passed Wickedness stands before them in such different Aggravations as they had here . Q. 171. What is the last Judgment , how is it Effected ? A. 1. That there shall be such a great general final Day of Judgment grates on the Ears of Atheists , but against them the very Devils will rise in Judgment : but others there are who would be accounted more religious than many , who shut up themselves from the acknowledgment of that Judgment Day , and though they are not practically Atheists who put the Evil Day from them , yet do these raze it out of their Intellect , restraining the Judgment Day of God to his declaring for , or against us and our actions here only , during this our Pilgrimage ; all , in their Judgment , is the Judgment before Death or Resurrection . To whom may be said , that as they who said the Resurrection is past already , did thereby overthrow the Faith of some , so they that say the Great Day of Judgment is past already , undermine the Faith of many , overthrow the Faith of some , and direct their force against Truth it self , whereon is founded all true Faith which is well founded . 2. It is true that Christ in the Light of our Life is from from Age to Age , and for ever , till Ages cease , a Judge in the faln Humanity , speaking by his living Word in the Consciences , and written Testimony in the Intellect and Memory , being the words of his Prophets and Holy ones , and evidence of our rightly informed Brethren and Fellow-Members in our Ears ; by his being a swift Witness , by severe Visitations before our Eyes , also by Eminent gracious Providences ; and in the Creation , the Earth , Elements and Creatures , to our other Senses , wherein may be read frowns and smiles variously dispensed , which are perpetuated in their Seasons as long as Sin is perpetrated unto all reclaimable Transgressors ; this God doth by his Stars who have a Voice which every Nation hears , for with them the Psalmist saith , he Preacheth by them , and by them both judgeth and fighteth . 3. Again , the Lord teacheth us to judge our selves , which is every ones part , but not to judge others , for Man's Judgment must be restrained to things , not extended to Persons from which we are warn'd and caution'd : yet are Men very propense , aptand sharp to the latter , but very averse , partial and slack to the former . Men judge Men , which is to be noted both after the dark and light Worlds Impressions ; after the dark thus , the four Anguishes composing the first Principle judge each other ; thence is it that from the Astringency the Covetous judgeth and is judged by the Prodigal ; again , the Covetous as he is a Self-lover , and so is timorous , judgeth and is reproached by the rash fiery furious one ; again , the Covetous as he is drawn ( shameless / ) to base fawning ways for profit sake , judgeth and is judged by the haughty Proud one : Again , the insatiable Thirst of heaping up , taking from the covetous mind his rest , renders him the trouble of his own Life House and Cohabiters , yet prompts him to judge the contrary inclination for sloth and dronishness , while that other judgeth him so wretchedly slavish , that he distrusteth ( almost ) his own hands to hoard up his Idols : And so of the rest of the Properties resembling the Builders of Babel . 4. But God hath given all Judgment to his Son ; some glimmerings of His Infinite Glory are found in them whose four Forms generate the fifth ; for in the meek Resignation arising to the Divine Love-fire and Pure Breathings directed by Heavenly Light , Judgment proceedeth toward Vict●ry . And it is represented by the fifth Letter in the Hebrew Alphabet , which is only as an aspiration or breathing from within outwardly ; conforming exactly in that respect to the Language of Nature , standing united to That of the New Nature ; for the fifth Form producing the second Birth , and being produced by it , leads the Creature to the giving up its all in a flame of Love in Jesus Christ to the Father , which flame he feels blown up by the Holy Ghost . 5. Thus we have seen what God's judging in This mixt World is , also what Man 's judging here is , according to the Dark World's accusing dividing Properties , and also what Man 's judging is according to the little part of the Light World we share of here ; by which it is evident that all this is to That day of days , as a blinking Candle is to the Sun it self . Such was the report Paul gave of That day as made Felix tremble , tho' an Infidel ; for , as it hath been elsewhere noted , tho' some have laught at the Doctrine of the Resurrection , none have been so fool-hardy and mad as to slight the report of the General Judgment . Enoch the seventh from Adam , figuring the end of the six working days or Properties , and by his Translation and Son Methusalah , the entring on Eternity , prophesied of This day ; all the Prophets , Apostles and Holy ones confirm it ; Christ the Judge himself preacht it , with the order , manner , and particularities of it : The Devils knew it , and therefore argued , Art thou come to torment us before our time ? 6. He that would say what That great Judgment is , can never do it but by parsels , and then also cannot stretch beyond the sphere of his own activity ; and what if it be said , an Angel can do but so , were he to speak it ; for all Eternal Creatures live either in the holy or prophane Worlds , or in both . They that live in the Light-World , as far as they see the Centre of the Dark-World in themselves , may speak , and no farther ; viz not what That Darkness is in others , or what the perplexed Hellish Charms , Cheats and Intricacies are ; for the Holy ones live far above them , and the Battle managed by Michael and his Angels against the Dragon and his , is not with the Dragons Weapons , but with the quite contrary . As bright Torches ●ight with black Vapours , or the starry Region with opposing Exhalations . 7. We must come then to consider them who live in both Dark and Light , making a third Principle by their mixed production , and in them may be found the figure of an Umpire or Interpreter . As he who reads two Languages can tell him who knows neither , what is written in both , if he hath the Tongue also That third person is of . Thus was it the first Adam could give names to all Creatures ; for he had the Properties of them all in himself , either according to the Forms of his first Principle , or according to the Astral Powers of his third ; wherein he was infallible , having the splendor of the second for his Guide ; but his departure from his Pure State degraded him of the Judicatory , as a man is deprived in the night of the view of what the Sun priviledged him with , or as one immured in a dark Cavern sees not what a lofty Mountain gave him prospect of , or as Nebuchadnezzar ceased as to Royalty when he had only a Beasts heart . 8. And in this State all Adams posterity find themselves ( as of themselves ) ignorant of the Creator , and therefore also strangers to themselves , and rightly knowing nothing . Therefore the Son of the Virgin , that he might be the Light of the World , brought again the Virgin Image into the Humanity , openeth the pure Eye , and gives such a proportion of discriminating Wisdom as our hunger adapts and capacitates us for in the Regeneration ; hence it 's written , the Spiritual Man judgeth all things , but he himself is judged of no man. But to which of the Angels hath God said at any time , Be thou a Judge ? Those glorious and mighty Agents are Princes in one only Principle ; viz. the Holy Divine One , not in the first , nor third , tho some of them are enthroned according to the Holy Impression of Potence in the first ; and others have the Dominion according to the Infinite Variety of the third Principle , but all breath only the Air of the second , yet are neither the one Hierarchy , or the other Judges of Men or Devils : While yet the Lord saith of his Twelve , they should sit on twelve Thrones judging the twelve Tribes ; and our Apostle saith , Know you not that we shall judge Angels ; ( viz. ) Evil Angels ? 9. Now to say how this Judgment is effected : It 's answered , 1. The Principles and Properties are all wide open unto the second Adam ; for out of them He created every World , as without Him was not any thing made that was made , and this as He is the Son of God , before whom all Worlds and Individuals drawing Air , and living of , in or from either Principle or Property shall stand at That day , and ever did as open as a City on a Hill , 2. The Principle and Properties are all really in Him as He is the Son of Man and His throughly penetrating them is a consequence of His perfect knowing Himself , His own Heavenly Humanity . 3. The Principles and Properties will be at That day known to each other , as well as each to its self . Now is the Dark World much hidden from the Light World , and the Light wholly incomprehensible to the Dark . Now also the Hellish and Heavenly Principles are under a disguise , so that men catch at the Bait of the Dark World , and eschew and flie the cross leading to the Holy World : The Treasures of Egypt weigh down the Reproach of Christ. But then shall the Principles and the Good and Evil of the Properties be so open to the Holy Children , that they may penetrate and contemplate the Wrath Kingdom , without being impressed , incited or imposed upon by it , and they shall view , contemn , scorn and judge the fixt Enmity of those burning in the Wrath of the Dark Central Fire . Then also the Love flame of the Holy Virgin Souls united to their raised glorified Bodies , shall be so evident to the Vassals of the inimicitious World , as may fully convince them to their eternal anguish and shame what kind of Birth-right , Glory , Felicity and Blessedness ( which must endure to perpetuity ) they profanely , desperately and madly sold and exchanged for a Mess of Pottage , and Death in the Pot , for faded , painted , imaginary Toys , Trifles and Cheats . 10. But what need more to convince of the Truth that there must be such a day , or to shew the order how it is effected , seeing the Holy Scriptures abound with Accounts of This Judgment which is spoken of , where it is call'd a fearful looking for of Judgment . Again , the Judgment was set , &c. — may have boldness in the day of Judgment , Heb. 10. 27. Dan. 7. 10. &c. 1 Joh. 4. 17. Mat. 11. 22. 2 Pet. 2. 9. Rom. 14. 10. 2 Pet. 2. 3. Also see the Answer of J. B. to the 30th of the 40 Questions concerning the Soul , and the 27th Chapter of the three Principles . Q. 172. How is the Resurrection of the dead effected ? What riseth again ? A. 1. It may justly be complained that reading is opprest with excess of enlarged Writings being therein as unsuccessfully transgressive as the hopes of the Hypocrite to be heard for his much speaking It therefore seems more suitable to the shortness of Mans Life , straitness of his leisure , discomposure of his Spirits , feebleness of his penetrating faculty and weakness of his retention , to avoid all vain repetitions , and commend the reperusal of things once read as the most ready , rather than to new shape ( many ways ) that which is but one thing and once done already . In order therefore to the clearing of this Answer let it be considered , what Adam was before his Fall , which is discoursed in the 45 Answer . Next what dire Effects that Fall of his had , treated of in the 69 Aeswer . Again what Man 's Death and Resurrection is , as in the 6th verse of the 121 Answer . And what Man 's faln State , Death , Christs Resurrection and raising of Man , and what of him riseth , are , which is the substance of the whole 16 verses of the 134 Answer . So that the Answer is made , before this Question comes in its Order here to be considered . 2. Yet because I dare not dismiss this important Doctrine being so much opposed even at this very day , not only by many Hellish Atheists transforming themselves into Brutish Animals , but not understood by some pretending to be risen with Christ , and guided by his Light within them . Let it be observed , by such who wilfully oppose , or not regarded , at their Peril : And for satisfaction of such who are willing to know the truth , viz. That Christ had a true Natural Humane Body of Flesh and Blood from Mary . Heb. 2. 24. For asmuch then as the Children are partakers of Flesh and Blood , he also himself likewise took part of the same , that through Death he might destroy him that had the power of Death , which is the Devil . Q. 3. But is it askt how is this Body and Humane Soul the same of ours ? It 's answer'd , 1. By way of Concession , that it was so far other than ours as it had the Holy Ghost instead of Mans Masculine Seed . 2. Yet took he ( as the above Text with many others plainly tell us ) part of our Flesh and Blood , and so was our Brother , that is such as the Children had part of , were of , or are partakers of , and this is also ours of what Nation soever we are , for it is written , Acts ●7 . 16. God hath made of one Blood all Nations of Men to dwell on the Face of the Earth . Q. 4. Is it ask'd what of this was raised again ? It 's Answer'd all of it ; for the Women , and after that the Disciple whom Jesus loved , and Peter saw , there was nothing left in the Sepulchre after the Resurrection but the Linnen Cloaths wherein he had been wrapped . Q. 5. May it be fully so with other Bodies ? Answer , Matth. 27. 52 , 53. And the Graves were opened , and many Bodies of Saints which slept arose and came out of their Graves after his Resurrection , and went into the Holy City , and appeared unto many . And it must be remembred that it shall be so with ours at the last day , it was the Faith of Martha who saith unto him , John 11. 24. I know that my Brother shall rise again in the Resurrection at the last day . Q. 6. May it not be otherwise with us ; our Bodies must putrifie , and the Incorruptible only rise ? Answer , our Apostle saith , 1 Cor. 15. 53. Our Mortal shall put on Immortality , and our Corruptible shall put on Incorruption , and all this as a consequence of Christs Death and Burial according to the Scriptures , also of his rising again ; and after his rising again was seen of Cephas , then of the Twelve , after that of above five hundred Brethren at once , 1 Cor. 15. 3 , 4 , 5 , 6. Q. 7. Shall it be a Resurrection of all ? Answer , The Lord saith , Marvel not at this , for the hour is coming in the which all that are in the Graves shall hear his voice , and shall come forth , they that have done good to the Resurrection of Life , and they that have done evil unto the Resurrection of Damnation . Let it therefore no longer be charged justly on us as formerly on the Jewish Rabbies , That we err , not knowing the Scriptures nor the power of God. 1 Thes. 4. 14 , 15. If we believe that Jesus died and rose again , even so them also which sleep , &c. Q. 8. How is it effected ? Answer , As Lazarus was raised . That voice which gave Being to all call'd him up , and that voice shall call all up , every one in his own Order . May it never be said of us as of the Jews , Because they knew not him , nor yet the voices of the Prophets which are read every Sabbath day , they have fulfilled them in condemning him . So may it not be said now , Because they consult not frequently , nor heedfully regard , nor will understand the holy Words and Writings of the Lord , his Apostles , &c. which they may daily read , they yet sit down with a confused Notion of this great Doctrine , and bury their drowsie Intellect , some with dark Heathenish Maxims begetting Atheism in Judgment and Practice , a degree worse than Devils . 9. Other some there are having a glimpse of a true Light wherewith they think themselves rich , and to have need of nothing , and there shut it and themselves up , without proving it by searching like the Bereans , and without improving it by trimming their Lamps : But not imploying themselves in the Lords methods , do obscure or bury their Talent , and so by degrees let their foolish Heart be darkened , not only in this but in many other of the plain and precious Truths of the Kingdom of God ; which great evil and defection is ( as ever heretofore in all other forms ) accompanied with sharp Censures of others , and peremptory unwarranted Injunctions of their own Reason . Whereas the more we approach the Divine Life , the more comprehensive is that Soul , the more ready to bear and forbear , to do and suffer , to become all or any thing to all , that it may beget of that meek Spirit in others , to be swift to hear , to have an open naked Breast whereon it begs the Lord Jesus to write his whole Pleasure , is so vile in his own absurd Judgment that is easily induced to think highly of others . Q. 173. How doth this World pass away or vanish ? And what doth remain thereof afterward ? A. 1. To some this Question may seem only curious , and to others so occult as if incogniscible , to a third sort , such , as if possible to be resolv'd , were needless ; because it fruitlesly anticipates ( say they ) the thing which in its season shall demonstrate it self . But on serious mature inspection it is found possible , important , and greatly necessary to be known and believed . 2. It is said that when Cortis with a Brigade of Spanish Horse and Infantry Invaded the West Indies , and had charged them of the Republick of Tlaxcallan , upon the Fall of any Spaniard either Man or Horse , care was taken so to bury them that the Americans might not know it , which made them despair of withstanding such , whom they thence concluded to be Immortal . Thus not to discover the end of this present World ( which the dark World and the Prince of it would conceal ) were to insinuate as if it were indissoluble and consequently uncreated , and so Brutishly to introduce Atheism ; and Atheism is that fatal Evil , which may be justly accounted the worst of Errors of the worst of Men. 3. But this World had a beginning , and shall have an end , as it is written , Psal. 102. 25 , 26. Of old thou hast laid the foundation of the Earth ; and the Heavens are the works of thy hand . They shall perish , &c. They all shall wax old as doth a Garment , &c. Heb. 1. 10 , 11 , 12. And tho' no History scarcely records any who mock'd at the coming of the Lord , yet is it Prophesied , 2 Pet. 3. 3 , 4. That in the last days Scoffers shall come ( even at that which will then be at the Door ) saying , Where is the promise of his coming ? &c. For such Mens Lusts Biass them to abuse Gods long-suffering , ver . 9. Who is not willing that any should perish , but that all should come to Repentance , Ezek. 18. 31. 32. 2 Pet. 3. 10. And it is told us how this World shall pass away , viz. 1. Unexpectedly as a Thief . 2. Suddenly , in the Night . 3. Violently , with a great noise . 4 Universally , the Heavens , Earth and Elements . 5. Irreparably , The Elements shall melt with fervent heat , the Earth be burnt up , and that the Heavens being on Fire shall be dissolved , ver . 12. And this tremendous Truth is not only really and litterally , but demonstrably so . 4. To the second part of the Question , viz. what remaineth thereof afterward , see the Answer of the 30th Question of the 40 Questions of the Soul , and the 27 Chap. of the three Principles ver . 6 and ver . 20. But to speak yet farther on this latter part , what remains of it [ the World ] afterward , viz. after dissolution of the present frame or fashion ? I must seem , and but seem to digress ; which tho' to some it be obscure , will be plain to the Mind initiated into and irradiated with the Theosophick Wisdom . The Out-birth is the Figure of the two Eternal Worlds or Principles , having all the Properties according to the two different contrary Impressions : And this Out-birth in the Womb of the Eternal Mystery , was by the earnest Magick longing and will originated , which will is as the Voice or Mouth of the great Mystery , and the properties are as the Instruments or Fingers of the creating word ; the first , viz. the Voice is the Father , Soveraign or Lord of the Separator or Father of Nature ; and the latter , viz. the Properties , are his Limbs or Members , working by the Astral Powers for Generation of all the Creatures of the Out-birth . 5. This Father of the external Nature or Outward World ( invigorated by the might of the Properties ) hath ability unweariedly to work universally in and through the whole Out-birth , and being the Image of the first born of every Creature ( who standeth incomprehensibly in the Eternal Rooting Powers ) this his Image and Servant is innobled with such energy as both to form and animate the productions of the whole Out-birth , yet who will be so foolish as to take him either to be the First-born Son of God , or the Father which is in Heaven whom the Son teacheth us to direct our Prayer to as the Object of all Adoration ▪ or the Holy Infinite third Person or Subsistence , tho' his Office is in the third Principle , but is a Creature potently furnished and fortified to stamp ▪ engrave , delineate and shadow Living Images of the two Inward Worlds : And hath the Seals and Magical impresses , but not the Eternal , Holy , Incomprehensible Magia ; for that the Divine Virgin of Wisdom is a Possessor of , generating the real Worlds themselves for-ever , whereof this is only the figure . 6. And this Father of Nature call'd by some the Soul of the outward Universe hath a Tincture under his dispensation , such as of which the Out-birth is capable to be enriched with : And this also of both Impressions , viz. of the light and dark Worlds Figures , but it hath not the holy , meek , divine Tincture ; for that the Divine Sophia the Virgin of Wisdom is glorified with . But the Tincture and Magia which the Father of Nature is distributer of , is yet so noble as to be holy in the holy Vessels , but not so fixed and compleat as to hallow unholy Vessels , but so flexible as is vitiated into a false Magia and counterfeit Tincture , and so applicable to the Impostures of Evil Angels , and their Humane Vassals that they ( to their Eternal Damnation ) may and do prophanely abuse and prostitute this Tincture and Magia . 7. Thus what the Virgin of Gods Wisdom is in the Heavenly Birth to the Angelical World , and other Paradisical Inhabitants , such is this Father of Nature in the Out-birth , and not only the two Eternal Worlds have their Figures and manifest Portraitures in this but the very holy creating Word and Virgin of Wisdom ( of which no visible figure can be ) hath above all this grand Separator or Father of the External Nature for it's plain audible Herauld , immediate substitute and express Representer : Yet so secret as only to be found by the Inlighten'd Mind , and tho' seen in all things , yet discerned , understood and perceived by very few , and for the sake of those very few are these things thus opened . 8. From all which it may easily be deduced what of this World shall remain , viz. Nature in its Virtual , Form and Dress , the real Entities with their Tincture , their sub●●antial ▪ tho' not palpable Bodies ; that is to say , the true substance of every Individual Figure , the Idea of every thing which the Father of Nature hath produced to shadow and reveal the hidden Holy and Power Worlds ; therefore of necessary consequence the Father or Separator must needs remain , to Marshal his Hosts in their Eternal successive Scenes ; for the most High and Holy God will not lose the end of his Work : But his goodness must be for ever extensive , diffusive , communicative for his Glory , Amen . Nor is it possible he should lose the least part of the Order by him fixed of declaring himself , but that by the things he hath made may be shewn his Eternal Power and Godhead , because for that purpose they were produced . 9 I compare the World to a Seed , which tho' it die , having lost its Husk , Chaff , and very Sulphurean and Saline Body , is yet regenerated by its Mercurial renovation into another , yet as it were the self-same ; hence saith the Lord , There is nothing hid or covered which shall not be made manifest . The Idea of the Drunkards Horse like Balaam's Ass shall convince the madness of the Rider , and Eccho his own repeated causless Sufferings and Groans under the Tyranny of his more Savage Owner . The Flocks shall bleat again , and shew how their Lives have been lavished to satiate the voluptuous Gluttony of their Wolvish Owners . The Vine and Fatness of the Field shall shew how their Blood and Strength was exhausted for the Lusts of the proud while the Bellies of the Indigent were shrunk up . For as by the Chymist the Flegm of the Plant is separated away , and the faeces precipitated , yet the Spirit , Essence and Idea retained , so is it here . Also as the washing of a Man who hath many Wounds in his Body covered all over with Blood , shews how many , how great , and where those Orifices are , so is it here . Likewise as the drawing back of the extended Shadows and Curtains of the Night , lays open and exposeth like Ezekiel's Vision the Idols , and undermining Works of Darkness , so will it be then . Or as the wiping of the slime and filth sticking to a Looking-glass makes all appear therein clearly , so will that transcendent work be , yet neither is the Seed perished , the Plant utterly lost , the wounded Man quite expired , nor the Looking glass broken in pieces . 10. Therefore as the Lord would preserve a Pot of Manna wherewith the Tribes of Israel had been sustained in the Wilderness , and as the Lord Jesus would have the Fragments of the Bread and Fish Basketed wherewith he had fed by Miracle so many in a desert place , how much less will he lose the noble Tincture it self , nor for the sake thereof the Earthen Pot in which ( like the Manna ) it is intrusted , but Ransom by his Mighty Power the Tincture ( like a Captiv'd Turtle ) from the power of the Dog , for his own glory sake , and therewithal every Idea it hath been imploy'd to animate and hath spirited ? Q. 174. What shall be after this Worlds time when God shall be All in All ; when the Dominions shall cease ? A. 1. ( 1. ) The Answer of this may be censur'd as curious , as the preceding Question seemed at first to be . 2. To be also so hidden , as to be inscrutable from the perplexedness and ambiguity of it , being so far ( as may seem ) beyond our measure . ( 3. ) To be sterile and unfruitful : And in incountring such imputations it runs parallel with the discouragements of inquiring into the last precedent Question , but to this one is added , viz. that , ( 4. ) It is a Tautology , repeating the former Question . 2. But to clear all successively , the Matter here inquired must be confessed to be our great End. Mark and Object we should level at ; therefore not unnecessary and curious , and accordingly it is the subject of that of our Apostle , therefore not unprofitable for us to get the knowledge of , being our particular concern . Nor is it unsearchable seeing the Holy Ghost in that Text teacheth us that Mystery ; can therefore the Explanation of it be unacceptable ? Lastly , It is no Tautology , for it must be heedfully noted and distinctly understood , that the former last preceding Question intends the first Administration , step or transaction immediately following the general Resurrection , comprizing that formidable , final , irrevocable , general Judgment , but this Question intendeth the second step or administration as consequent of that Judgment , or ( as may be expressed ) the Executive result of that Universal Judgment , being the compleat summit of the perfect Worlds , wherein the end hath not only found the beginning , but is entred thereinto , resteth in , and possesseth it . 3. We come now to speak of that most holy , pure , desireable state . It is most undeniable that God shall not then only be All in All , but ever was and is so either in his love or second Principle , or in his Wrath or first Principle , therefore it is no News , but that it is said he shall then be so , also how and why is clear in the following part of this Answer , particularly in verse 23 , 24 , 25. being its proper place whither it 's referr'd . 4. This state signified by the Sabbath , Jubilee , &c. in Israel is , when all the six Properties or Forms of Nature give up themselves into the seventh , that is , into the Throne or End of Action and Work. Thus as by the gracious Creator the captiv'd Properties were ransom'd out of the dark confused Chaos , and by him disposed into orderly Contexture , to Image the hidden Powers of the Holy World , and seven Fountain Spirits , which made the Morning Stars sing their Psalm of Adoration , Thankfulness , and Shout for Joy : So out of the Confusion the Creation had hurried themselves into by the direful Fall , this state is the compleat Restoration ; there being afore begotten in every thing capable thereof , something conformable to the new Birth , which is the superior part of the Lords Children according to the capacity of the things themselves . 5. And as in the Out-birth are such Fruits , Products , Precious Stones , Seasons , Localities , Properties , Auspicious sweet Astral Influences in the animate and inanimate Creatures , all which are the footsteps of the disappeared Paradisical World , and the Figures and Pointers toward the state here intended : So are there in the Out birth on our Terrene Ball , ( and why not on other Stars ? ) Certain Inhabitable Climates , as toward both Poles , Inhabitable places in the Habitable Latitudes , as terrible Wildernesses , raging Deeps , also there are cross fatal Conjunctions , malevolent Astral Influences , with their various Productions amongst us , as may figure and point out the state of the dark Abyss , where the Ear bor'd are for ever Slaves . 6. But because some may think this Discourse to be too remote from the Matter here sought , it must therefore farther be said , the Demonstration of what remains after the general Dissolution , may be found in every Man , whether wicked or holy ; for instance , the Prophane Soul who turns all God's Goodness to him into Gall and Wormwood , when ever ▪ the influences of gracious Bounty cease , and God's tender Pity and great Long-suffering with him terminates , the Serpent is grown in such a one thereby , but the more strong and lusty ; for that in him which by the allay of this World 's intermixing Divertisements , and the Holy World's Neighbourhood , was only bitterish ; will then , when this World as to what it now is , is vanished , and that wholly and for ever withdrawn , become bitterness in the Abstract . 7. As , prick or bruise an angry Man's finger only , and you see his Choler ; but rend his several Limbs , and judge what his severe Fury will be . Take from a griping Man but a few Shillings , and see his Anguish and Repining ; but take all his Idol gods at once , and he is as a Bear bereaved of her Whelps . Disregard but the presence of an imperious spirited Man , and he will wish to make a Sacrifice of all that do so , and all they are and have , like Mordecai ; but render him as vile as really he is , and what would he not do could he revenge himself to the full : Thus may we see what remains to the Dark Impression , when this World's time is ended . 8. But now according to the Divine World ( which is the thing in this Question intended ) it is very evident thus , Let the Man who is raised in the Spirit of Christ , retire himself but a little while by submissive resignation , quitting his being at Home , and from the Images there swaying in the outward Man : also from the Desires and Remembrance of them , let him then approach the holy Intercourses , enter into the Contemplation of the infinite Love kingdom , and he shall see and feel what he cannot speak or write ; he shall , like a little Child , act purely , and will uninterruptedly , the Passions of the Principle in which he lives , if they may be call'd Passions ; he shall also , like a little Child , move simply according to the Dictates of his Father's Universal perfect Will , for himself and his own Will averted are as if neither had ever been : and thus according to the Question , what remains after this World's time , such a one throughly penetrateth , the Spirit of this Man experiments how God being all in his poor little all , causeth all other Dominions to cease in and over him , and he breaths the holy Air. 9. The contrary Properties in him are in a measure so attoned and in harmony , as they are in the infinite Abyss of Almightiness ; for they are all really and truly in him , he consisting of them , yet all is but one Power , because the Divine Love in the Wisdom hath swallow'd them all up , and that Love is soveraign for ever over them . And though this be most conspicuous in the mortified and daily dying Child of God , who hath made good Progress in the Regeneration , yet is it in some degree and measure in the Child of a Day old , or a Span long ; for these have pure ( though much interrupted ) Breathings , their Love may be very Ardent , as the Love of Espousals , though often and variously perverted : these are begun to enter into the new World , by the new Way , in the new Nature , and have thence by Intervals a fair Prospect into what cometh after this World , all such are in a measure my Witnesses , for what is above spoken in Answer to the Question . 10. Now more particularly come we to the latter part of the Question , ( viz. ) When God shall be all in all , when the Dominions shall cease . What therefore may most undeniably be said on this , shall be drawn from the Words of the Holy Ghost by our Apostle wherein are taught us , 1. That Christ having raised himself as the first Fruits , raiseth also them that are his at his coming . 2. That he shall put down all Rule , Authority , and Power . 3. That then is , or cometh the End. 4. That then the Kingdom shall be deliver'd up to the Father , and God shall be all in all . To every of which a few words in their order . 1. That our risen Christ shall raise all his , and after , all others at his second coming ; For , 11. We ought assuredly to acknowledge that the great Work shall once be Universally accomplish'd by Jehovah's Almightiness , in Raising , Judging and Determining the state of all Adam's offspring , and the actual delivering up the Kingdom to the Father and God shall be all in all , and that all this is openly , literally , really and universally a Foundation Truth , to be confessed before all men : and next shall be spoken according to the same Method ( as Demonstrations thereof ) the work particularly done and doing ( viz. ) in the Divine meek Spirits and regenerated Souls of all God's new born Children , from the first Holy Man to the last that shall be . 12. Now that Christ having raised himself as the first Fruits , shall also raise them that are his at his coming , is such an immoveable Foundation Truth , as neither Atheists or Apostate Christians ( those fallen Stars ) nor any fallen Angels , nor all of them United can ever re●st , but it is an Eternal Truth to the Glory of God , the joy of all his in their Pilgrimage , and matter of Divine Contemplation and Adoration for ever . Read and Meditate among many others , 1 T●●ss 4. 14 , 15 , &c. 1 Cor. 15. 23. Rev. 20 ▪ 4 , 5 , 6. 1 Cor. 15. 3 , 4. and Review the 134 and 172 Answers . 13. This great general second Resurrection is also done and demonstrated by the first Resurrection ; when God awakens the Sinner by unlocking the inspoken Grace , and makes the Word a Refiner's Fire , and as a Tincture transmuteth the Mass , and leaveneth the Lum● , then the Soul dies to the old ▪ and lives to the renewed Image , by the Visits of the Virgin , becomes a Virgin , by looking on Christ comes to look like him ; the Bottle is made new into which the new Wine may now be intrusted , and the King of Glory comes into his Temple , his new made Vineyard and Garden , and imparts himself , his Heart , his Whispers and Counsels when the Ear is opened . For the sake of the Virgin Image thus Begotten shall the whole Man be crystalliz'd and tinctured with solar Power at the Resurrection ; mean time no Tongue or Pen can more than smatter , at the recital of the loveinspired Words formed at every of the Masters sweet Visits , when he comes to feed this Infant-birth and Sup with it . 14. The Reason why we cannot tell it when we come out from the Holy Place , is , because our Astral Man knows not of what Dignity the Guest is that comes to the inward Man , for he enters farther , and our Astral Man or outward Reason is as a Porter , whose office being at the Door , hears not the Holy Treaty held within , in the Closet , and were it he could , he understands not the Language , but if a loud word be spoken , which he hears , then only when the sensual Man sleepeth , then doth he either tremble , as if he feared to be dismist his office , for our Reason is like Gallio , no Judge of these Matters : or else he frames Images of what he as it were over-hears . And if a Letter to the Virgin be intrusted with the Astral Man ( the Porter ) he only reads the Superscription , but sees not what the inside is , he thinks it all as the outside with ordinary Ink , but within 't is all golden Letters mixt with Blood , and legible in the dark Night ▪ for the Characters all shine and flame ; and none can read them but those who share in the first Resurrection , for the old Eyes are dim : these are convinced , and somewhat more or less , see how the second Resurrection will be , having a sensible ▪ lively feeling of the first , and passed the Danger and Power of the second Death . See the 8th and 10th Verses of the 173 Answer . 15. That our Lord shall put down all Rule , Authority and Power , this is meant to be after the Resurrection , when he ( as the Sun in his strength ) obscures not only Gloworms , but the Candle and Torch ▪ light : Men shall then no longer abuse lawful Power , nor acquire lawless Authority , nor violently or subtilly Usurp undue Rule , the Hunter and his Dogs shall no longer chase Lambs as if they were Foxes , but the tyrannous Monarchs and the wronged Captives stand on the same level each in his own Principle : and the Principles are as different , as a dark Sulphurous Fire is from a sweet Radiant Lustre ; then also shall the Evil Angels , whether they shall be Seducers of Men , or other spiritual Wickednesses in High Places , or Rulers of the Darkness as God of this World , be all thrust out ; for he is come whose right it is , both by Original and Purchas'd Propriety . 16. This great general Manifestation of Jehovah , Christ's Natural Soveraignty , is also done and demonstrated in the whole Creation ; by his sitting among the Gods , turning the Heart of the Mighty as Water , stopping all Mouths , bowing all Knees , being above the Proud , rescuing the Prey from the Teeth of the fiercest , feeding the Hungry and Helpless , the young Lions and young Ravens , showering on the parched Wilderness , stilling the raging Deep , opening his Bottles in their Season , treasuring his Snow and Wind , and marshalling his Host of Stars . But above all it is demonstrable in his Family , who not only have ceased Hostility against him , but taken up Arms for and under him , out of weakness are strengthened to do , suffer , live ▪ die for him , and in him ; their Health is to be Love-sick their Life to die daily ; he is their Fear , Love , Hope , Repose , Strength , Wisdom , Song , their Springs and Treasures are in him for Time and Eternity , their four Forms are attoned by his Light , their Discord by his Unity is composed , his Presence kills their lofty Thoughts , it also makes them alive to him , his Fire refineth them , they are always prostrate at his Feet , mortified and mortifying continually , and makes them a Living Sacrifice day by day , till Death become their intimate associate , and safe retreat from the Storm . Yet these things are so secretly done in the new Heart , that the Heart it self can better conceive it than the Brain ; but how can the Idea thereof be comprehended by us who are comprehended by it ? When we would form it we cannot , for we ( viz. ) our new Man is formed by it . How can we express it , seeing we are the Letters by which it expresseth it self ? It is far above the Languages got at Babel ; but when the Spirits of the Letters shall be restored , the renewed Spirit shall find a Tongue to be a Herauld for the King of Kings , put to silence all contrary discording sounds , and Dethrone all other Rule , Authority and Power in us , Amen . 3. 17. That then is ( or cometh ) the End ; the Judgment being ended , the End hath found the Beginning . When the Six Working Days of the Week are ended , Masters use to Reckon with their Hirelings , and give them their Wages , then followeth the Day of Rest. When the six working Properties have wrought their designed end in any Creature , they give up themselves into the seventh wherein to rest ; the doing whereof , bringeth the End into the Beginning , when the Wheat is in the Barn , and the Tares cast away , the Harvest is ended . 18. A few words are offer'd to be consider'd concerning the End. 1. Whether the Elements shall be dissolved at the instant of the Resurrection , or not remain till the compleat End of the Judgment Day ? Answ. It may seem otherwise ; for they must as Conservatories be opened ; that is , the Earth , viz. Hell or the Grave must deliver up the Dead which shall be therein ; or how else shall the Mighty men call to the Rocks to cover them , also the ●ea deliver the Dead conserved therein , the Air the words it treasur'd in it . 2. Whether the Elements may not remain , and yet the Sun , Moon and Stars be resolved into their Aether ? Answ. As there was Light the three first days of the Creation , out-spoken by the Word which was as a dispersed Light , before the collecting the same into the Sun , Moon and Stars : so may the collected Light pass back into the dispersed Light , to form that one Great Day , which is not to admit of Revolutions of Night and Day , but only the Day and Night of the two Incomprehensible Principles ; which may be both in one place at one time without justling one the other , and be the full End of Specifick and revolved Time , may be at the Commencement or Morning of that Day , and the full entring on Eternity not be till the End or Evening of that Day , when the Judge shall give to each World the Inhabitants thereof , as their Magick Wills have severally tinctured and formed them thereunto : whether of the Day , Love and Purity , or of Blackness , Wrath and Abominations : And this is the absolute Period of the Genus and Thing which we call Time. 19. The End of Time may be demonstrated in the regenerated Children , thus ; When the Holy Fire of God on the Altar in the Soul , hath separated the Earthy part from the new Man , so that by resignation of the Will , the Love flame is raised up , the Spirit of that Man entreth into God , and in a measure into such rest as ends the multiplicity , and possesseth the Eternal Unity ; for his earthy , salt , corrupt Sulphur , and Mortal Mercury is changeable into the Saline Property , Paradisical Flesh or Sulphur and Spiritual Mercury , by the Holy Tincture whereof in this Separation the renewed Image becomes capable . And if the inward new Man be enabled to press forward , it may in this very most secret Path attain the Resurrection from the Dead in the outward Man , and be translated into the Life of Enoch ▪ Thus also we see that Antimony calcin'd by the solar Rays through Burning Glasses , may both be augmented to almost half in weight , and also changed from a strong , rank , great Poison to a vigorous Balsam and potent Fortifier of decaying Nature , shewing us how the Mutations of time cease , and how to enter into a fixt serene Eternity . 20. The End of Time may be also demonstrated in the Sons of Perdition thus ; That after all Warnings ▪ Judgments and Convictions they have met with , they finally fix in Enmity , and are Imaged into a private perverse Will , the Circumferential Applications are restrained by the Central Fire , which also stops up the Fountain of pure , meek Water , and clouds the Divine solar Influences of Light , and therefore receive no increase , as was said of Antimony , but are subjected to a perpetuated Vanity ; nor can such be renewed but are obdurated , they are not like Antimony transmuted from Poison to a sublimated Cordial , but recede more fiercely into the endless Anguishes , as Evaporation by Heat makes cold Poison the more deadly , here also the Times of successive Good and Evil , strife of Flesh and Spirit , Resolves and Doubts are ceased , and these Men are become Sensual in the most outward part , stubborn and obstinate in the Astral , which should be the rational part , and furious , haughty , false and filthy in the Will of the Eternal Man. So in the most outward sensitive part are meer Animals , in the rational part stubborn , besotted Fools , and in the Immortal Souls , Devils ; and all fixt so , that if the Divine Sun should graciously shine on him , he would but as a filthy heap of Horse-dung , or a stinking watry Ditch , generate the greater and more dangerous venomous , loathsome reptils continually . 21. That then the Kingdom shall be delivered up to the Father , and God shall be all in all . The Lord's Prayer Establisheth all the parts of it with this word , For ihine is the Kingdom , the Power , and the Glory for ever : of him and from him are all things , and therefore also all things are for him ; they are the Manifestation of his Power , and of his Love. Infinite Power were Defective without Infinite Wisdom , also Infinite Wisdom were impotent without Infinite Power ; again ▪ Infinite Power and Infinite Wisdom were infinitely Dreadful without Infinite Goodness ; but all three United , is infinitely sufficient to support the weakest of the Lord 's little ones , and blow to atoms the highest , vastest Puissance of the Princes of the dark World ( the God of this World ) and hold them shut up for ever . 22. The Lord Jesus saith in his Prayer concerning his , to his Father , Thine they were , and thou gavest them me : but that Grand Administration must be such , as if it were said by the Lord , Mine they are , and I give them back to thee ; where lies a Mystery not obvious to any but the enlightened Mind , which shall be spoken in a simple familiar way . Consider common Fire it is not Light , no more than a Rose is a Tree , or the Root of a Lilly is the Flower : Tho' by the way we may digress , to observe that an Eminent Pen , endeavours by many ( in their kind ingenious ) Arguments to prove Light to be Fire in a less degree ; but granting the vigour of the Fire to be in the Light , or by the affluence of the Air to be the enkindler of the Light , yet will it not follow that the Light is Fire , unless the whole Deep is therefore the Sun , because the Sun's vigour enlivens it : For , grant That Author's Arguments to arrive at what he levels them , the distinct Properties will result into a Chaos , whose various Vertues mutually produce , consubstantiate , figure and cohabit each the other , yet the one no more the other than Heat is Cold , or Light is Darkness . It would also confound the Son with the Father , and those two to be only terms convertible , a thing so far from truth as not to be esteemed only short of it , but rather diametrically opposite to it : But passing by this , consider we ( as was said ) common Fire , that hath an attractive , hungry fierceness in it like that in a heated Stone , and that fierceness must be perpetuated , if the Light be not generated by it , but is the Fire of Hell ; but when the Light begotten by it ( as from a Fountain ) is resigned unto it , and shineth in it , then and there is the meek Vertue united with the strong might of the Fire , thereby turning all into a Majestick splendor , so bringing the Copy as a fit due conformity to the Original ; because the alone perfection of the multiplicity is its arriving at the Unity . 23. Now come we to the last [ and God shall be all in all ] here may be taken a prospect of the Holy of Holies . An Angel's Royal Hand were well employed in drawing these Lines and Measures , but then still it must be with a Reed , and the Computation must suit with the Cubit of a Man , the Language also must be flammering , wretched , and as it were foolish ; else it descends not to the fallen Human Understanding . And as none knows the things of a man but the Human Understanding Spirit ; so none those of God but the Holy Spirit of God. What is vile dust to penetrate this ? Woe to us that we are of unclean Lips , and vain in our imagination . 24. Truth tells us that our Omnipotent God hath three Delights ; ( viz. ) 1. In his Son , in whom is his delight . 2. In the Excellent made so by his Son. 3. In Exercising Mercy . The two last ; ( viz. ) the Excellent and Exercising of Mercy dwell in the Son as in their Ocean , Centre or Fountain , and issue through him as Sap through a Tree , and That Tree grows in our Impotent Humanity . Now ( after the delivering up the Kingdom to the Father ) God's becoming all in all , is the uniting all these three Delights to the Almighty Power-World , where the Joy is incomprehensible , and the Increase of it Endless and Infinite ; for then Almightiness of Strength and Wisdom hath replenisht it self with Almightiness of Love and Goodness , the Unity hath reassumed the Multiplicity ; What words may express This most Holy Dominion ? 25. Can it be pourtrayed by the Joy of a tender-hearted Parent , all whose dear Children having been miserably captiv'd by a barbarous malicious Enemy , are by the prudent Conduct , and prosperous Atchievement of their eldest Brother compleatly rescued ? May it be apprehended by the Joy of the Harvest , when the loaden Sheaves crowning the Fields , do seasonably enrich the Barns and Granaries : Or of the Vintage , when the bowed Branches dropping into the Press overflow it : Or by the lost Son , the lost Groat , the lost Sheep , the Joy of the Bridegroom over the Bride ; all which are faint resemblances and dim shadows of the Delight of the Eternal Father . Also what is the Content of an Earthly Monarch , whose Victorious Arms subject his Enemies , and his seasonable Succours secure his Friends : What is the Triumph of the Sun in the Firmament , when his Spicy Beams revive the Face of Nature grown pale by his long absence , and call up a smiling Spring ? These are weak figures , and dark similes of the Delight of the Sun of Righteousness . And what is the sweet Satisfaction the tender Mother hath by seeing all her dear Babes for whom she travell'd , to whom she had drawn out her Breasts , over whom she had long unweariedly watcht and cared , of whom she had been a compassionate Comfort and Assistant in their Froward Fits various Anguishes , Sicknesses and Hazards , as so many Deaths , at last all thrive● to perfect stature of Body , excellent Endowments of Mind , exact , chearful Dutifulness to their Father , and by Him all advanced to wear Crowns ? By this may be , tho' obscurely , represented , the Delight of God's Holy Spirit . Lastly ; What was the Joy of the lately oppressed Tribes , when delivered at the Red Sea , and occasion'd the Song of Moses ? What was also their Joy when God turned back the Captivity of Sion from the Chaldean , when they were as men in a dream ; and what the Joy of them , who having washed their Garments in the Blood of the Lamb , and had been brought out of Fiery Tryals , do come to receive their White Robes and Palms ? by which may be seen the Joy of the Redeemed of the Lord in that Holy of Holy days . Thus are the sublimost Affairs offered in a most familiar homely manner , with a low voice , and flat style , for so the Wisdom of God descends , and delights to cloath it self ; while Man's Wisdom would flourish in enticing words puft up with empty sounds . Obj. 26. But some by way of opposition may say , that God ever was , is , and shall all be in all ; as it is written , Of him , for him and through him are all things ; and in him we live , move , and have our Being . Ans. A confused knowledge of things doth but little difference men from Brute Creatures . Let us therefore summarily remember what dispersedly in the Answers foregoing , and the blessed Jacob Behmers Writings , is large and clear ; viz. That the gracious Creator spake the Paradisical or Angelical World out of himself , according to every Property of the Eternal Nature , and according to the holy second Principle , which till there was a rent , by the receding of Lucifer into the by-path of his private Self-will , the whole remained an exact Image and true Copy of the Original , where the Name of God was perfectly spoken , and God was all in all . 27. And out of , and as an Image of the Paradisical Principle , and with the Properties of the Power-World , did God speak forth the Astral-World an Image of both Inward-Worlds , which as a Child of the other two had ( as the Children of Men have ) a Centre of its own ; and tho' it were a Copy of the Inward-Worlds , yet was another a third Principle issuing into the multiplicity , and as far as it so remaineth , God is all in all in it also . 28. In and over this Principle Lucifer's Throne had Jurisdiction substituted by the Son of God himself , till on Lucifer's Heresie he became uncapable to derive Power from the Holy World , but introduced Anarchy in the Principle over which he was to Rule according to Divine Order ; thence all faces of his Legions , and This very Deep , gathered Blackness , and the Deep tumbled into a Chaos : Here then God , as He is Purity , Holiness and Goodness , was not all in all , but they were now captiv'd in him as he is the Ocean of all Might and Power , the Abyss of the first Principle , according to which He is called a Jealous God , and Consuming Fire ; and thus is He in That Profane Dark World. But God is all in all in the Holy World and Creatures , as far as they are Holy in his gracious majestick Light and Goodness , the thing in this Question intended . 29. And now that the whole Deep ( being God's inoffensive Creature ) was impos'd on , suffering the sad Effects of the Rebellion of the Apostate Angels ; it pleas'd the God of Grace ( whose Angel pitied Balaam's Ass , and who made merciful mention of the very Cattle in Niniveh ) to ransom this great space , that as it had been the Tragical Stage of the Impure Spirits , it might , by introduction of Light , be the Theatre of Mercy and Goodness . Then was the New ( which Men call'd the Old ) World founded ▪ or a New Principle revealed ; such a one , that as the Evil ones having profanely left their Habitation ; ( viz ) the Holy second Principle ; so were they in a great measure excluded This New one ; the Light of the Outward Sun being no advantage , but rather opposing them ; and the Moon , tho' but a Looking-glass reflecting the Sun's Light , not serving , but rather thwarting them ; for no Light fits them better than that of the Lightening , from the astonishment that comes with it . 30. And whereas the Out-World was like a Boat built of the pieces of a wracked Ship , and that it was formed of the Properties which Lucifer had divided ; therefore were the fierceness of Mars , the strong Bands of Saturn , the sly quality of Mercury , figured distinctly , and not harmoniously , in the cruel and other Creatures of this World , at enmity with the noble Jupiter , amiable Venus , and royal Sol. Seeing now also here was an empty Throne , whereof Lucifer was as uncapable as of That Estate which he had not kept , then did God ▪ create a Prince who might Image the Trinity , His Soul having the Properties of the first Principle , His Divine Spirit the Holy second , His Royal Transparent Body ( capable of Eternity ) figuring the third ; in This Noble Person , while he so stood , was Power and Suitableness to sit in the Throne of the third Principle ; for in him was God ( whom he compleatly Imaged ) all in all . 31. But when This Prince divorc't the Pure Virgin of Divine Love , and degenerated into Bestial Lust , God his Creator was no longer all in all in him , but he was a Mock-God to himself , a Captive to his own Lust and Tyrannous Self-will : So that his dear Virgin could no longer trust her self with him , but he died as to her , and she withdrew her pure Modesty into her own Heaven , leaving his Soul among the Murtherers ( whereof Cain was afraid ) like to the state of the Out-cast Legions , and his Body like the dark confused Deep before the Almighty call'd for Light ; where was now the Holy Image wherein God is all in all ? Q. 32. But is not God all in all in His Converted Children here , of whom it is said , He that is born of God sinneth not ? And as many as be perfect , ( viz. ) meaning them , be thus minded . Again , He hath perfected for ever them that are sanctified ; and is not God all in all in Such ? A. Well were it for us if it were so , but our too high thoughts keeps us dwarfy and greatly aggravates our wretchedness , proceeding very much from our ignorance of that State we fell from , of which Treats the 45th Answer , 8 and 9 verses , and the 52 Answer throughout ; and how miserable Man 's Fall made him ▪ is traced in the 72 Answer in all the 8 verses of it . The dividing of the Tinctures into distinct Male and Female , is an Evil , men are willingly ignorant of ; where began the dismal breach , whence David as a Prophet lamenteth his Extraction ; ( viz. ) I was shapen in iniquity , and in sin did my Mother conceive me ; that also is signified by our Apostle ; ( viz. ) There is neither Male nor Female , but Christ is all in all . 33. The present State of God's Holy Ones , subjects them in a great degree to the prevailing hot fury and wrath of the first Principle ; and the fleeting , wavering ▪ ambiguous unsteadiness of the third , against both of which is the Apostle's caution ; ( viz. ) I will therefore that men pray every where , lifting up holy hands , without wrath and doubting , that is , without the predominancy of either first or third , but in the Resignation , Love ▪ Meekness and Faith of the pure second Principle ▪ Thus , as this World is a part of us , the God of this World hath a party in us , which entails on Adam's Posterity vast loads of sorrow , misery , vexation and woe ; for so far are we wandered from the Holy Powers , and Magically formed , and degenerated into so corrupt a Bestial Body , that the awakened Soul finds her self not only unequally , but sinfully and shamefully yoked to a strange deformed filthy Companion , instead of the pure Paradisical Virgin Image capable of Eternity , bearing only the figure , but that we lost was to have been the Ruler over , and Epitome of the Out-world , and was invested with Dominion of the Works of God , and all this to that degree of wretchedness , That to be present in this vile Body , is to be absent from the Lord. And that through much tribulation we must enter into the Kingdom of God. 34. Hence is it that the Wise man tells us , Wisdom and Sorrow joyntly grow up ; for he that encreaseth Wisdom , encreaseth Sorrow . So that Heman , who was wise to a Proverb , that it was said of Solomon , He was wiser than Heman ▪ This Heman , the Pen-man of the 88 Psalm , shews his frame to be composed of mournful parts , and that Psalm as the Glass , Door or Issue of him , is as the Epitome of unexpressible grief , as a night mantled over from any the least glimpse of day . It is ignorance , stupidity or madness that transports men in the Vale of Tears into wanton fleshly merriments ; for this is the time of budding , and extendeth but to green fruit , wherein the bitter , sour , undigested Properties prevent by their crudity the Solar Influence . And lest we deceive our selves , we ought to know this is the watry Seed-time , the place of the Childrens being in the birth , of working with fear and trembling , fighting , wrestling , watching , of receiving many a wound and discouragement , of suffering reproach , many reluctances upon the rallying and re-enforcing of our domestick Enemies , who ( impudently almost continually ) return upon us our old Habits . The Evil One is also ready to imbitter our way , double our crosses , aggravate our scandals , pervert our purposes , and make much sorrowful , if not shameful work for Repentance . So that the Pilgrim who is in real earnestness , had need to pray without ceasing , bear his Lord's Cross , tho' in anxiety of his own Soul , live the life of humble Patience in passing through this so Thorny a path in our comfortless Desert , beset with snares , pollutions and deaths ; also to bear with the infirmities of others , to shun Evil Influences from them ; and that the Love of our dear God may sink the price of our own Repute , our desire of Ease , and of our whole self , that God , and only God may be at last our all in all in us and over us , which the God of Grace and Infinite Compassions assist us in unto the end . Q. 175. What will the Holy or Saints , and Damned each of them do and leave undone ? A. 1. The blessed Iacob Behmen's Answer of the 32 Question of the 40 Questions of the Soul , sheweth the condition and glory of Souls in the Life to come , and the Answer of the 34th of those Questions , telleth the miserable , horrible Estate of the Damned . The Answer of the 167 of these Questions , treats of what concerns the Holy Ones , and the 168th is of the Wicked , as is also the 9th verse of the 166. On this Subject review the 170 Answer . 2. Yet without reciting the Reviews , something must be added : That the Holy Ones being gathered into the Unity , do the work of the one in their various measures ; and having one Will with the Eternal One , have a proportion of the Wisdom and Power of the one , and in That Wisdom and Power can enter into the Variety ; and as the Variety is part of the Infinity , they have a creaturely prospect and open door into the Infinity . 3. And for as much as they are the Image of all the Principles , and an exquisite composition of all the Properties , therefore when the Resignation of their Will in Jesus Christ translates them into the Kingdom of God , what can then withhold it self from them , but that all the Properties should operate triumphantly in them ? Only this is their limit , that as their Life is the Holy Kingdom , they can skill nothing but the Works of the Principle wherein the Holy Kingdom standeth , but yet are comprehensive of all the Principles in the manner of Creature-comprehension , according as when the Three in One was the profound Harmony before the speaking forth of the Multiplicity ; but they cannot see into , much less Image in themselves the separate , impure , divided Properties ; as neither can the Outward Sun see Darkness , tho' the Eye thereof go into every Country , because where ever it looks , the Darkness disappears , so that in the Light the Image of Darkness cannot be impressed , tho' the Light can impress its Image on the Darkness , and shine in it . 4. And seeing the General Assembly of the Lord Jesus Christ the first-born , hath the Power , Wisdom and Love of the first-born in an Eternal Community , as the Natural Body hath the Animal , Vital , and Nutritive Spirits in an intire Community , what then can be too mysterious for them to contemplate ? for in themselves is the Echo or Pulse beating of every thing , World and Existence ; they can therefore at once ( as it were ) diffect every thing ; and what can be too strong for them to sway who are in Jesus Christ compleatly furnish● with ability for working the works of God , which is the highest Good the most excellent Creature is capable to do or to will. 5. Now to tell what the Damned do and leave undone , is unfolded by knowing , 1. The Principle in which they are comprehended . 2. Themselves . 3. By knowing and considering God. ( 1. ) The Principle they are shut up in is the first , the strong might of the dark Abyss , consisting of the fierceness of the four Anguishes , they are everlastingly under those Adamantine Chains , and must needs leave undone those things which are out of the reach of that Chain . And it may be understood thus ; there are Lands and Seas near both Poles where the extremity of condensed cold arrests the Seas , and they are an Icy Rock , and the Lands and Mountains are bound by Stone-cleaving Frosts , and under a Region of Snow , so that Sea and Land are in a fixt Barren inactivity , and while continued darkness dwells on it , the Principle of the dark Abyss ( as sever'd from the other Principles ) is in part figur'd by it . 6. ( 2. ) By considering the Damned themselves , they are as utterly unable to enkindle the least glance of Divine Light in them as the Icy Seas and Mountains of dark Frost are to create to themselves another Sun , and Fructifie to the production of the Rich Vertues and Ornaments of Eden the Garden of God. 7. ( 3. ) By considering the Holy God from whom ( as he is the Infinite Goodness , the One Gracious Will and Abyss of Love ) they have rent themselves , and become dead to his Divine Life , and at the same instant are become alive to his Wrath : As one awaking to rage and fury dies to patience and meekness , hereby they become a sweet savour to the hunger of that anger ; as it is written upon the wicked it shall Rain Snares , Fire , Brimstone , and an horrible Tempest , for the Righteous God loveth Righteousness . The rise , progress and perpetuity of the fierceness of Gods Wrath , tho' an Eternal Principle , is yet Gods strange Work , and is their only Work , wholly their Life tho' a dying one , their Centre and home tho' a horrid one . 8. All they think is confusion and distracting Anguish ; all they do is the outward Expressions of their inward fierce Impressions , they are resisting the Infinite Power of Omnipotence , and in their fixt Enmity against the Gracious , Holy Love of God are united and become one with the Devils in the Principle of Gods devouring Fire and consuming Fierceness : As Molten Glass hath one will with the Fire to scorch and burn as it . And tho' Damned Humane Creatures and Devils are one with themselves , and one with , in or under the Principle of the wrath of God , it is not with them as with Molten Metal , which by the action of the Fire are made conforming Passives , and all the contrariety hereunto evaporated , separated or transformed into it ; for Man was Imaged in a Divine , Pure , Paradisical Principle with all the three Principles powerfully fixt : For the Creator willed not to lose the end of his Creation ; having given him a Soul rooted in the Eternal Band of the forms of the first Principle , a Spirit out of the Eternal Substance of the Light , a Tincture out of the Spiritual World , and a Body out of the Eternal Nature , whereof the Astral Heavens are a figure . So that his second Principle is not volati●e or evaporable ▪ tho' capable of being darkened , nor his third Principle so to be separated as to be annihilable , tho' Mortal for a time ; therefore the fiery Property of the Soul is such as subsisteth in the devouring fierceness of the Wrath kingdom , and the second and third Principles subsist in and with , and are tormented by the Anguishes of the Soul , as are the Souls themselves by the contrarieties of their own four forms . 9. Thus also are Devils and the Damned a Torment each to other , tho' in one Principle , and one with the Principle ; as the Holy Angels and Saints are a Crown of Joy , and Transcendent Delight and Triumph one , to and with the other , being all in one Principle , and one with the Principle in Nature , viz. the new Nature , and all the seven Properties making in them all one Property . The same contrariwise do the Devil and Damned torment themselves , and one the other , laying one his Blood on the other , and all at constant Enmity against the Principle which comprehends them , Blaspheming the Infinite Omnipotence . 10. Obj. But will some say here seemeth a contradiction that the Faln Angels and Damned Men are one in Nature and Property with the Principle of Gods Wrath wherein they are comprehended , and yet at Enmity with and in the same . A. It is truely so , and easily made obvious ; for the Principle is that of stern Astringency and violent Attraction , also Exaltation whence Covetousness and boundless Pride in the separate Properties originate ; now how ill do gripir●g covetous Men , and other covetous Men each scraping from the other agree , and proud Men with contrary proud Men ? But the resignation of the Spirit , and emptying and divesting of the Soul , thereby becoming as a little Child , frees from those direful Extremities . The Principle is that of Darkness , and the dark Spirits only are suited to , and fixt in it ; but those in whom the Divine Light is generated and inkindled cannot be detained thereby , for that were a real contradiction . The Principle is also an Eternal Desperation and Anguish , above which they in whom the Faith of Gods Elect is begotten are exalted ; but the rest are therein plunged . The Principle is Rage , fierce Wrath , and implacable Enmity ▪ from which the Humble , Meek , Dear , pure Love , translates and ennobles the Soul , giving another Centre , another Life , so that he is dead to all these and to the prevailing Dominion of this whole Principle , and lives a new Divine Life , which this Principle cannot see , apprehend or conceive the Idea of , much less comprehend and fasten upon . But the Vassals or Parts of the dark World sink as Lead into that Abyss , and as poysonous , venemous , filthy , and other cruel Peasts , cannot but do or endeavour hurt , for it is their Life , and their Forms of Nature have no other will , so are these dark , fierce , damned Souls , one in Will , one in Nature , one in Act with the Inimicitious ▪ Principle , and therefore must ever be at Enmity therein and therewith . 11. And this thus enkindled is the Kingdom of Gods fierce Wrath , Fury , Vengeance , Consuming Fire , the Blackness of Darkness ; this is that Fuel which the Breath of the Lord like a River of Brimstone doth kindle . The Principle of Wrath as it is in God is not only not Evil , but very Good in it self in its Original , as ▪ is the heat in the outward Sun ▪ or the Gall in living Creatures , the former giving Essence to the Light , the other strikes up Life in the Animal , but as the one in Burning-glasses consumes , so the other separated from the other Properties is a bitter , raging , tearing , fierce Enemy to the Tranquillity of Life , as hath in these Answers been remember'd . Q ▪ 176. Where shall Hell , and also the Eternal Habitation of the Holy or Saints be ? A. 1. When depraved Reason hears this Question , it straightway imploys the Imagining Faculty to dig a Dungeon for the place of Hell , either in the Bowels of the Earth or under the Poles where the Suns absence causeth a desolation ; and to find the Habitation of the Saints it soars up to an imaginary Zenith , and if it be not so gross as the fiction of the Elizian Fields , yet placoth them by local distance from the Circle of time , and remote from the roarings and fumes of the smoaky Pit. 2. It is true to say up to Heaven and down to Hell , but let the same imagination remove this Ball of Earth and Water , and the starry Heaven is without Zenith and Nadir ; no Star is above or below . And the local Apprehensions are as near the Truth as those Americans , who by an Inaccessible Ridge of Mountains are shut up , do ( as 't is said ) promise themselves to be Translated by Death only to the other side of that Ridge . It is not unlikely that Mahomet might have heard of the mention St. Paul makes of the third Heaven , and thence form in his gross Imagination an Ignorant Idea of his Travels through the Silver into the Golden Region , and giddily seign those Varieties to be fenced out one from the other , as Beasts be fenced out one from the other in their Inclosures . 3. The [ where ] in this Question must therefore have quite another [ there ] and solution than what local distance gives ; for Hell will be Everlastingly comprized in that Principle of fierceness , wrath , and blackness of darkness ; where the seven Properties are in a fixt Anguish , Enmity and Radical or Original Discord , wherein all and only Extreams are ever Existeat , and so possess the Powers in the dark World , whereof the fierce Properties in this are a Figure or Shadow ; for in the third Principle or Out birth hath the first or dark World as really , as the second , the holy pure World , powerfully impressed its Image . In that place , therefore are the Evil Angels and Damned Reprobates , and when their filthy Bestial Bodies shall have a Resurrection to Condemnation , as they were the Figure , and Tinctured by their averted wrathful Inward Man , they shall possess the Dregs , Fierceness , Anguish and Odious Properties of the same third Principle , as the Filthiness , Bitterness , Stink , Venom , Contrariety , Poyson and Extremities of the Out-birth , which shall be resumed after the dissolution by its Aether , not annihilated , but remain Monuments of the Power of the Infinite Creator , and Figures of the Spiritual dark World or first Principle ; as the Caput Mortuum of the Chymists : Nor is it any Impediment but Exciter of Life , that the bitter poysonous Gall is in the Bodies of Animals ; non prejudice to the day when the Sun is in the Zenith of the Aequator , that darkness is also in that instant on their Antipodes and both Poles , yea on Caverns of Rocks and Ships holds if shut up , and on the inside of every Mans Glove , and under the Eye-lid as soon and as oft as it is shut ; thus as to Locality Hell is in Heaven . 4. And concerning the Eternal Habitation of the Holy or Saints , it must be said it is wheresoever the seven Properties are in Harmony and triumph ; for there the first four in Eternity generate the other three , whereby calmness is transported into triumph , and peace ascendeth into excess of highest delight , joy and ravishment . Hereby diminutives of Affection ( if sincere ) are exalted and blown up into Angelical Flames of burning Love : Thus dwell they in and are united to the Divine Powers of the Infinite glorious holy World , of which World all the best , innocentest , most lovely , excellent Creatures and Things here are a faint dead shadow . And when the holy Souls shall have again , and put on their bright pure Bodies , being raised and conformed to the glorious Body of Jesus Christ , then shall the Paradisical Substance ( which is the Essence or Quin tessence of the best Properties here ) be the Eternal living Food of those new Bodies . Nor shall the Vertues of Concretes here be annihilated , but resumed , sublimed and spiritualized , the holy World being their proper Aether , where they shall remain in their Essence and Idea for the glory of the gracious Creator . 5. Thus we see the distance of Heaven from Hell is as far as from Wrath to Love , from Anguish to Triumph , from Night and Darkness to the day , not locally but a whole another Principle ; for it is not like , or to be compared with the distance of those Stars which are lift up in our Zenith from those in our Nadir , for they unite in their operation in one Individual Flower or Plant , and by their Light continue to kiss each other ; but the distance here meant is an incomprehensible one . Thus is it in the Creation as in Man , the mixture of Spirits compelleth to Compassion , and Compassion ( by assimilation of an Artificial Identity ) generateth Love , but this distance consisteth in a Total and Eternal Separation of Spirits , so alien and diametrically opposite one to the other , as Life and Death are . 6. It may be with this our Globe when the Elements dissolve , as with an Herb whose Ligaments being loosed , and the Properties thereof by the Artist segregated into Spirit , Oyl and Salt ; for then the Creatures which now groan after Deliverance from their Subjection to Vanity , and the good Properties here captiv'd , may , the Creatures in their Ideas , and the Properties in their Energies , by the Tincture of them all unite with the Spiritual World , and shew forth the Infinite Wisdom of the Gracious Creator and Mighty Redeemer , being part of the Spoils and Trophies of his powerful Redemption . And here may in the place of this self-same Ball , yet in another Principle , be separated away , all the filthy , impure , abominable Creatures and Properties , as the Faeces , Dregs and Ashes of an Alimbick , which confused Mass of Reprobated Properties must dismally adhere and be ingulphed with the fierce Horrour and Anguish of the dark World , the Image whereof they bear , and that not fully as sickly Complexions by their ill Constitutions fall by the Plague when there comes a Pestilential contagious Air , but they unite with that outer Darkness as they are a Plague-sore to themselves . And now to avoid Repetition , see concerning the Locality of Hell in the 19 , 20 , 21 , 22 , 23 , and last Verses of the 17th of these Questions . Also concerning the Locality of Heaven . See the 2d , 3d , 4th , 7th , and last Verses of the 18th of these Questions . Q. 177. What shall be the Eternal Joy of the Holy or Saints , and the Eternal Pain or Torment of the Wicked ? Or also may there be any alteration effected ? A. 1. The three Parts of this Question require only a few words , or rather Quotations severally ; as first , what shall be the Eternal Joy of the Holy or Saints , the knowledge whereof may be collected by the serious Mind from Meditation of the Discoveries of it Recorded in the Sacred Scriptures , as amongst many these following , Psal. 16. 11. In thy presence is fulness of Joy , at thy Right Hand are pleasures for ever more . Psal. 36. 8 , 9. Thou shalt make them drink of the River of thy pleasure , for with thee is the Fountai● of Life , in thy Light we shall see Light , Isai. 64. 4. For since the beginning of the World , Men have not heard nor perceived by the Ear , neither hath , the Eye seen , O God , besides thee , what he hath prepared for him that waiteth for him , which words are recited in 1 Cor. 2. 9. adding v. 10. but God hath revealed them , &c. Rom. 8. 18. The sufferings of the present time are not worthy to be compared with the Glory that shall be revealed in us . 2 Cor. 4. 17. Our light Affliction which is but for a moment , worketh for us a far more exceeding and Eternal weight of Glory . 1 John 3. 2. It doth not yet appear what we shall be , but we know that when he appeareth , we shall be like him . Jude 24. present you faultless before the presence of his Glory with exceeding Joy. And the 21 and 22 Chapters of the Revelations . 2. Much also may be found by pondering the Answer of the blessed J. Behmen , to the last of the 40 Questions , and 32 Question of the Soul. Something also conducible and pertinent hereunto may be found by Review of the 18th and 19th Answers of the present Questions , the last Verse of the 40th Answer , the 45th Answer throughout , the last Verse of the 49th Answer , the 5th Verse of the 57th Answer . 3. The Eternity of the Joy of the Holy ones shall be the alone Unity without Fraction ; ever new , ever young , one only constant spring and uninterrupted Autumn , their City as pure and undefiled , as is the inward Holy spiritual World , their Kingdom incomprehensibly vast , being one with the illimitable second Principle . The precious Stone call'd Lapis Callidoneus , is said to be unable for its warming , cheering vertue unless set into Gold , nor hath the Crystal any intrinsick Light , till the influencing solar or other lustre hath access to it , which then is multiplied by it : and to pass by infinite instances producible , the perfection of the seven Properties is attained by the United Conjunction of the six Actives in the seventh , which is as their Passive Work house . 4. Things and Persons here , though partly good , are partly otherwise ; and that either by an Evil commixture or want of some good thing or Property ; or by inequality of the Proportions of their Composition ; or the feebleness of the parts United ; or want of Time to perfect the Creature or thing ; or by a corruptible quality ; or by the insufficiency of its Origin ; or by its undefensibleness ; or if very good may yet be only so in and to it self but incommunicable ; or the participation interruptible , and not always so alike ; or ( which is often ) a good Influence may exhaust over much , as that Aromatick Herb Basil , by standing long in the Sun , may degenerate into Wild Thyme , or some other Necessity the Creatures of the Out-birth are incident unto , their whole Principle being but a Figure of the excellent World whence it was effluenced . But all these and all other Exceptions the state of the Saints transcends , and is for ever exempted perfectly and at once . 5. To the second part of the Question , what shall be the Eternal Pain and Torment of the Wicked . Let the Records of Sacred Scriptures be pondered as amongst others , these following , Isaiah 3. 11. Matth. 5. 22 , 29. 2 Pet. 2. 17. Isaiah 30. 33. Jude 6. & 13. Luk. 10. 24. Rev. 20. 10 , 14. Rev. 14. 11. Isaiah . 33. 14. Much also may be understood by considering the Answer of the blessed J. Behmen , to the 34th of the 40 Questions concerning the Soul. Something also apt and pertinent may be found by review of the 17 of these Answers from Verse 8th to 19th . The 21st Answer throughout , and the two first Verses of the 22th Answer . 6. The Eternal Pain or Torment of the Wicked may be thus in part apprehended . That as the Saints are invested with Eternal Joy by the Uniting of the Tinctures , and Harmonizing of the Properties in them by the gracious Immanuel , and so the sad Rent in the first Adam abundantly is made up , united and restored by the second Adam , by introducing and reviving in our Humanity the disappeared Virgin Image , which had been as a Lamb slain by dividing of the Tinctures ; so that Man is again the compleat Image of the Holy Trinity , with an intimate real indwelling of the Eternal Son in them . 7. Thus the Eternal Torment of the Wicked , consisteth in the irreconcileable , implacable Enmity of the Properties in them , at first divided and disordered by Adam . It is observed , old Friends once at variance are the more hardly appeased , by how much the Bonds of mutual Amity and Endearments have been violated ; how much more is it here , where the old Union is separated into Diametrical Opposition in its self to its own Structure and Existence , and the Antipathy of the same Necessity of Nature , as are the Properties themselves of Perpetuity . 8. That Duel is most vigorous , doubtful , durable and fatal , where the Combatants are of equal Force and Activity ; thus at the meeting of two steady contrary Currents is a continual Whirlpool , and the Strife of contrary Elements is as impetuous as Life and Death , the congress of opposite Properties bursteth out Thunder Claps , and Air pent stirs up Earthquakes , and Gunpowder dissipates by violent Expulsion , the Opposition wherewith it stands charg'd . 9. What outragious fierceness then , like a Torrent , must the Enmity of the damned Soul Burn in , what Thunders must their Horror vent it self by , whose Parts are not barely divided but Discordance it self , not Enemies , but Enmity ? For as those Souls had whilst with the Body no Food but that of the third Principle , which was no more proportionable to their Hunger than painted Food to sustain the outward Life of Man or Beast , or painted Fire to heat us ; So then the Soul 's extream Hunger incessantly , yet necessarily ( as it were ) devours it self ; as Men Famishing to Death , are said to gnaw their own Flesh , and the damned Souls Flesh or Food is its own Faculties , which are filled with the four Anguishes of the first or dark fierce Principle ; and in this respect , is the Associate of all Devils : and as the outward Body is encreased , and as it were composed of the Vapour of the outward Elementary Food of the third Principle producing it : So these Wicked Souls are as it were composed and consist of the Anguishes of the dark World. 10. The Spirit of such Souls and their Tincture , which is as the Eye or Treasure of the Soul , looketh , imageth and impresseth in it self the uncontrouled dark Powers , ( viz. ) all impious , blasphemous Lusts , and impure , proud , wrathful Desires ; this is in the inward Centre of the Soul ; also in his Spirit and Tincture stands ( as a Memory or Record as to the out-birth ) the vile depressed Will of all cruel Bears and Tygers , the insatiable desire of the Swine , Wolf and Horseleech ; the Malice of Dogs and Toads ; the Wrath of Vipers and Dragons ; for they had imaged in themselves by the Magical degenerate Lusts of the separate , private Self-will , the Properties of all fierce , cruel , horrid , griping , poisonous , filthy , loathsom , hateful Creatures . 11. In the Spirit of the Soul remains a Will to Voluptuousness , Superiority , Revenge , &c. which may break out into Malediction , Blasphemy and Monstrous , Malicious Abominations , but can proceed no farther than the Will and insatiable consuming Desire ; for the desire to Good or Evil , and in Good and Evil is real , and the Genuine Natural Issue of the Soul : Actions may be dissembled , Words gilded , but Desires are entire solemn things , thus their restless Desires and furious impetuous Wills are their real all : and though the Magical Might and Power of the Will in the Spirit of a Zealous Soul is very puissant in all such who have all the Principles in some Harmony ; yet in these abandoned vile Wretches , where all is depressed into Discord under blackness of darkness , the Will is under Chains and Impotence , only of Power most abundantly to torture it self . 12. All the Horrors here are weak resemblances of the inexpressible Hell of the Damned , and above all , the Rebels against the Gospel , that reject and defile that Garment which the God of Grace hath spun out of his own Bowels , and dyed and washed in his own Blood. For if all the Dreadful things here , as the wasting Sword , poisonous venomous Beasts , insulting domineering Tyrants , cruel voracious Wild Beasts , devouring Fire , astonishing Thunder and Earthquakes , sudden Inundations , wretched Famines , desolating Contagions , general Plagues , and other noisom Messengers of Mortality , if all these and such other , are but Counterfeits , Similes , Figures or Shadows of the true , real , substantial , everlasting , dark Abyss , what are the Originals and very Essences themselves which Form that fierce Principle , where the Worm dieth not , nor is the Fire quenched ? where Death flyes from them , and Omnipotence establisheth a Life to subsist under the infinite Wrath of Omniporence , call'd the wrath to come , and shall after a Million of this World's Ages be still call'd the wrath to come . 13. To the third and last part , May there be any Alteration effected ? To resolve which we should first consult the Sacred Scriptures . That the Joy of the Saints shall be Eternal ; who but the Lord himself must we hear in this thing ? Matth. 19. 29. John 10. 28. Chap. 3. v. 16. Chap. 4. v. 14. the like amongst many others is found , Isaiah 61. 7. Rom. 6. 12. And that the Torment of the Wicked must be Everlasting also , is told us by the Judge who is Truth it self , Matth. 25. 41. and again , v. 46. also it 's found , 2 Thess. 1. 9. Isaiah 61. 7. Jude 6. & v. 7. Rev. 22. 11. 14. This , though it need no Confirmation , yet it may be profitable ( by way of illustration ) to consider the Answer the last of the Forty Questions made by the blessed Jacob Behmen , also somewhat pertinent thereunto in the 175th of these Answers , from Verse 5. to the end . Again , in the 16th of these Answers , from the 7th Verse to the 12th Exclusive . 15. Now that Truth may appear what it really is , how apt soever Man is to flatter himself ; Let it be considered that there is but one only Infinite Original of all Power , Eternally generating his Delight , the Son of God , in whom is the Infinite Original of all well pleasing and Wisdom , the Process of both which , is the Infinite Original of the All-holy Love and Goodness , in these three is one Infinity , yesterday , to day , and for ever ; by , in and for whom are all the seven Spirits or Properties , generating Harmoniously and Triumphantly at once and ever , and in the United accord of their Powers subsisteth the Holy World. Also in the separate Properties of six of the seven Spirits standeth immutably the Abyss of the Dark World , which though in their Union is truly and really existent , yet till the Separation , is for ever unmanifested , as in the preceding Answers is often most conspicuous , as in many places of the Writings of the blessed Jacob Behmen , and particularly in the 15th of the Answers , v. 3. & 4. 16. And here are the two Eternal Worlds or Principles of Love and Anger , Darkness and Light , known only in the Separation of the Properties in the Creatures ; so that either both or neither is Eternal , they having the Self-same Eternal Root and Consistence : and the effluenced Creation is Imaged either by all the seven Spirits in Harmony , or by all of them in Discord , where one or more potently tyrannizeth over the rest , and thus stand the Heavenly and Hellish Powers with the Holy Glorious , and contrary Impious black Inhabitants . And when the Out-world ( viz. the Astral ) was formed , the two Eternal Worlds impressed their Images therein , over which Man , as the second Race of Intellectuals was natural Lord substituted to hold the Dominion , wherein while he stood , was no more subject to Mutation ( having his habitation in the Holy World ) than Eternity is to time , which it comprehendeth , but is not measur'd by , for Eternity and the Eternal Inhabitants are never old ; but as their Worlds are ever new , so themselves ever young ; there being no to Morrow , but all is to Day , with and in them . And this is firmly true in both Worlds . 17. But his Fall subjected him to the various Alterations of Time , his Out-birth , becoming subject thereunto , which ( how Evil soever ) is not the greatest ▪ Evil ; for as on the one hand , it ( as it were ) cut him off from the firm Land of Holiness to be like a floating isle of Vanity and Vexation ; so on the other hand , the tossed Turf is not so swallow'd up as immediately to sink , nor is so far driven , but there remains a possibility by the sweet gales of the Holy Spirit to be reunited to the firm Land , whence it had broken it self : whereas the Apostate Angels , like a piece of a Rock sank into the Deep , without hope of reverting and cementing for ever , having deprived themselves of all but one Principle , and are destitute of a Medium , having no falt in themselves ; whereas in Man ( on this side fixt Enmity ) there is United to their first fierce dark Anguish , an intrusted Talent of inspoken Grace , like a Tincture of the meek , humble Principle of Love , both inward Worlds being Imaged in the outward transient floating Life . 18. Thus , was it that , Infinite Goodness moved Infinite Pity and Compassion , that the Son of God himself took our Humanity , and made it a Sacrifice to attone in us the enraged Forms of our first Principle , being the Father's Property , according to which , he is call'd a consuming Fire , and reunite us in the Kingdom and second Principle of Love , Peace , Meekness , Purity , and true Wisdom , for without the Out-birth ( which is the place of Mutation ) no change can be , because in the Astral Powers are the Alterations effected , for there are the Figures of both the hidden Worlds ; therefore the least thought of transmuting the state of the Holy to Prophaneness , or the Wicked to relaxation of their Torment , were to admit or suggest a Contradiction no less absurd than to assign Eternity to the Vanity of the present , transient , momentany Life , or to impeach Eternal Omnipotent stability with a possibility of Annihilation . See the part of Answer of the blessed Jacob Behmen to the 15th of these Questions in the four first Verses ; also the rest of that Answer to the End. Meditations and brief Contemplations on some of the Preceding Questions Propounded by Jacob Behmen . On the 14th Question and Answer , What is Lucifer's Office in Hell with his Legions ? 1. MY Soul , first ponder thou God's Immensity ; as it is written , Whither shall I go from thy Presence ? This Globe of Earth and Sea is great , but to the Deep from Stars to Stars is a Point to a vast Circumference , and that vast Deep is a P●i●t to another proportionably greater ▪ than this is to our Ball ; and all that and twenty or twenty Thousands of such Deeps compared with him is nothing , for if spoken out by him , it leaves him nothing the less , for he is still Infinite as before . Again , Meditate thou his Omnipresence , for no Point or least Centre of the least imaginable Circle exempts him , but in every such part is the same Infinite undivided Jehovah entirely present ; his Omniscience is hence undeniable , for he that made the Eye shall he not see ? Behold again his Omnipotency , whereby he from Eternity and in Eternity generates his only Son , and by him all Eternal Glories , and in the Abyss of his Infinite Power is the Dark Abyss ; If I make my Bed in Hell thou art there . 2. Concerning Man , reflect thou ( my Soul ) with Grief and Astonishment . What a God is he who the black Mouths of vile crawling Worms and proud Dust do desperately abuse by Prophane Swearing , as if that Holy and fearful , awful Name were a common thing , wherewith they make Blasphemously bold with Hellish Execrations . Again , what a Hell doth the Lord's Redemption free all from whose discording Forms of Life in the first Principle are attoned by kindling the saving renewing Light of Life in them of the Holy second Principle , being a fifth Form and Quintessence , turning by the Supream Tincture Everlasting Dying , into Eternal Life , and Regenerating a Holy bright Child , out of a Corrupt dark impure Mother . Again , what can the Summit of selfish Skill , sharpest Speculation and Penetration into Divine Sacred Mysteries avail , if thou arrive not i● to the Holy self-same Principle by Mortification and the first Resurrection ? what short of that can make thee better than the Devils ? what can the exactest Form of Godliness advantage thee more than it doth him who can transform himself into an Angel of Light ? 3. Then ( O my Soul ) proceed on to Meekness , Integrity , Faith and Love in Holy Fear till thou come to the Feet of thy Jesus : Or move not at all , but remain a Swine , a Dog , a Beast , inwardly a Devil , for if thou goest part of the way only , thy Fall as of a Stone from a high place is the most heavy , but to persevere will make thee more blessedly Happy , than Hell is miserably Accursed . On the 15th Question and Answer . Hath Hell a Temporary Beginning , or Eternal , & c. ? 1. Here opens a wide Prospect into the Abyss of Eternity , for as the Dark World originates from the Abyss of Infinite power of the Jehovah ; so neither can it terminate but that second Death be ever a Dying Life , while the God of Life liveth . This is that King of the Kings of Terror , this shakes the heart of a Rock of Adamant , this as a World of Lead lyeth on the dark Troops ; while yet the most exquisit Tortures , if transient and finite , bring Cordials with them to the faintest of Christ's Followers , sugaring the bitterest Pills to the humble , patient , tormented , persecuted Children of whom the World is not worthy ; this also serves Gall in every Dish to him who could engross the Out-principles Delights for Methuselah's Age. But Eternity is as Incomprehensible as the Eternal God , as far beyond Men and Angels as Infinity is beyond our short , narrow , shallow and superficial Measures . This God , this Christ , this Holy Principle is our God , our Christ , our Holy Life , for ever and ever , and were there any thing after for ever , it were ours too . 2. Look then ( O my Soul ) fixedly on this Freehold , and disdainfully , on all visible and invisible melting Idols and airy bubbles , breathe , press , pant , sweat , freeze , suffer , fight , run , watch , persevere , till thy dry husk crumble and fall off , and thou shalt reap once and for ever , more than Eye or Heart can see or conceive . On the 16th Question and Answer , Why is God's wrath Eternal , & c ? Let God be true ( and every Man a Lyar ) who saith he is Light , in him is no Darkness at all . But yet if the Creature shall put out its own Eyes it is Darkness , having extinguished the holy Light in it self . Again , he that dwelleth in love , dwelleth in God for God is love , but when Evil Angels and Men fix themselves in Enmity , they causelesly quarrel with God , live no more in that love , but enter into wrath in their own Evil Principle . This being so ( O my Soul ) search thy self , what black veils are there excluding the bright , holy , eternal Light of God. See also if there be an unmortified , impenitent , repining , impatient Spirit swaying and prevailing in thee , that thou be estranged from the meek love of God , leading thee Captive in the inward Kingdom of dark Fierceness , and then that the Devil perswade thee not , that God willeth thy Destruction , and thou to excuse thy wilful Rebellion , Blaspheme the God of Eternal Light and pure Love. On the 17th Question and Answer What is God's work in Hell , is Hell a local place ? 1. The Holy Eternal Jehovah is in himself undivided , yet as he operates in all the seven Forms of the seven Fountain Spirits , moving to make himself Creaturely , so all divided Properties derive from him , and are radically in him , and the multiplicity is as a very little thing comprehended in the infinite Unity . Thus the Fire which is the Life of all Creatures is often their Death , but when it generates , the Light is the Joy of such where it so proceeds : if it generate the Holy intellectual Light , the Fire is made Holy , and the whole Existence is Angelical and Paradisical : but if it dwindle into an Image or meer Representation of the true Light , it degenerates into a Shadow , and if the Light that is in any be Darkness , how great is that Darkness ? 2. Come up hither ( my Soul ) and see what Light thy Fire yieldeth , grows it toward the Harmony , resigning it self into the Unity ? then thou hast thy Fruit unto Holiness , and thy End everlasting Life . Or is it captiv'd in the Wrath of the divided Properties , laboureth it in Building Babel , striveth it to be its own Lord and Law-giver , is self its first Mover and Ultimate End ? then shalt thou of the Flesh reap Corruption ; the Disunion makes Disorder , the Disorder causeth Aversion , that again begets Anguish , that issues into utter Enmity , that finally into Rage . 3. Oh then ( my Soul ) return into thine impregnable Fortress , step back into thy Child-like Innocence , Meekness and Simplicity . Hast thou in Adam lost thy dear Virgin Purity ? yet blush away thine adulterous Apostasie , and with torn Hair , flowing Eyes , and a broken Spirit , acknowledge thy unworthiness , implore to be as one of the hired Servants , and thou wilt find thy Father hath bowels ; a kiss of his will break thy Heart , melt thee as Wax , impress in thee his New Life , wherein the various Properties draw all one way . Divine Love will crucifie Self-love and Self-will , and kill the Enmity as the fresh blushing morning doth the Fogs of the night . With-hold nothing from him whose are all things and all Worlds , whose thou art , and who spared not his One Only dearest dear Son for thee , to attone thy divided , inimicitious Properties , ransom thee from the Principle of Wrath , exempt thee from the Eternal Dark Abyss , free thee from the Hell of Hells , thy exceeding sinfulness , and to bring thee who wast a Devil inwardly , and a Beast outwardly , to be a Child among the Spirits of just men made perfect by his Mighty Salvation ! On the 18th Question and Answer . Where is Heaven ? is it a local place ? &c. 1. What a taking Travel were it to pass with and thro' Temporal Pleasures to Eternal Joy ? If so , what throngs would resort by treading down the side banks to widen that narrow way ? But thou hast learnt ( O my Soul ! ) that the pleasing of the flesh is the Paradice of Fools ; consider thou therefore that it is abundantly sufficient advantage by passing through as many deaths as are days in thy Pilgrimage here , and through as many horrid Hells to , at last to step safely into our Fathers House . How acceptable were the contemplation of Heaven , if it were enough to entitle us to it , without wetting a foot , to sit on an easie Chair , and take a prospect in the Holy Scriptures and other Books of what some Travellers thither have left on Record , which will do the work when the viewing the World on a Card will entitle us to the Kingdoms of it ? 2. But because there are Legions of Lusts binding hand and foot , there is much to be done , and much help to be sought , striving , mortifying , working , crucifying , fasting , resigning , patience , lying low , being often in the furnace . And because there is a devouring Lion opposing maliciously , there is need of great Faith , constant , strong Prayer and Watching . Because also the Wisdom and Glory of this perishing World opposeth , there is need to become Fools , to be accounted the Off-scouring of it , to pass through the Good and Evil without being impressed and swayed by either , but in meekness blessing them that curse us , praying for despiteful Persecutors , and lying dead to present desirable things , that thou maist be raised by the first Resurrection . And now ( my Soul ) thou seest that Heaven is no empty speculation , but entring is opening Heaven : And the Lord Jesus , who is the Heaven of Heavens in thee with a mighty Power utterly unconceivable to the top of Man's Wisdom , and the ac●test deepest search of all the unregenerate World , and to the Children of the Resurrection known but ( as in a Glass ) darkly . On the 19th Question and Answer , What are the Dominions of Angels Evil and Good ? 1. David meditating the Heavens , is transported into admiration : What is Man ? &c. But what place may be found low enough for Man to prostrate himself in , who seriously considers his loathsom deformity by sin ? he is so far baser than the Outward Heavens , which yet must pass away , that he is viler than the Beast that perisheth ; for his subjection to vanity he owes to us , is also viler than the Earth , which bearing our Curse , yet gratefully pays what it can for the Blessings showering on it , and willingly serves the higher Influences of Nature to generate ●●ble Concretes ; and were it delivered from our Curse , would gladly travel for Paradisical Productions ; but our heavy Curse is so eating , that it hath entred the Timber and Walls , therefore must this House needs , as that having the incurable Leprosie , be pull'd down . We are also viler than the poisonous abominable Reptiles , for they are but figures of the Forms of the Black World ; but sinful Man is really united to them . Man also considered as Reprobate , is worse than the Devils , both as he is lower by Creation , and higher by aggravated transgression , having trampled on the Only and most excellent Remedy freely offered for his recovery , the Sacrifice of the most Holy of Holies , the Only Eternal Son of God. 2. And is there no Creature so vile as Man ? Hold this ( O my Soul ! ) for thy Contemplation remain confounded and astonished : Let not thy Tongue smother what thy Intellect sees , nor thy Pride refuse thy just Reproach ; flatter not , paint not , indulge not , but depart out of thy self as now clot●ed with thy shame and filth ; cry to him whose Eternal Mercy is infinite for pity to cast his skirt over thee now in thy Blood. And when thou contemplatest the sublime Wisdom , excellent Power , and irresistible Activity of the Angelical Hosts , and remembrest that the subtilty of a Fox , the strength of an Ass , the nimbleness of a Fly , the skill of a Bee surpass thee , yet know , ( if regenerate into the Image of Jesus Christ ) thou maist by humble Obedience and willing Child-like Resignation to the Conduct of the Councils from above , obtain That Wisdom which the Old Serpent is short of ; thou maist ●ate sin , in a measure , as the Holy Angels do ; ( viz. ) really , because it is sin , and universally ; thou maist love Holiness , Purity and Modesty sincerely , in a measure , the perfection of which Love is the Glory of the Heavenly Hosts . Let not therefore the shame of thy nakedness so sink thee , but that thy humble thoughts may offer up Volumes of Blessings for any possibility of recovery . To Thee therefore who art all in all , and infinitely above all , be offered up my wretched all : To Thee who art all pity be presented my mournful earnest prayer , graciously lay hold on my feeble Faith ; let thy Wind blow Life on my dry Bones . To Thee , O Fountain of Goodness , be given all my weeping praises , and my whole Soul for ever . On the 20th Question and Answer . Out of what is the Visible World created ? &c. 1. This Visible World is originated out of the Eternal ; thence sprung the Stars and four Elements of the one Element ; the Fire actuates separates and digests the other three Elements ; and the Father of Nature forms all according to the Will modell'd by the Wisdom , and giveth the Tincture . Thus the Fire-life in Man's Mortal Body , helps three Conc●ctions ; the first in the stomach as the Chilus nourishing by assimilation answering to the Air ; the second in the Mesentery and Liver , as Blood answering to Water ; the third Conc●ction is the passing by the Veins into the gross Members , and by the Arteries to the more fine , and to add to the Bones , answering to Earth and Stones ; in each of which is a separation of the unprofitable part . This Contemplation well raised David to say , I am fearfully and wonderfully made . And as in our Mortal Man there is something surviving ; viz. the Tincture ; so in the Out-birth , the Soul of it and Tincture being out of the Eternal Nature and the first Principle , is indissoluble , but the Bestial Man sees not that , but greedily catcheth at the Husk and Hogs-meat , the excrementitious part . 2. But thou ( Oh●my Spirit ) shew by thy humble meekness thy high extraction , shew by thy Resignation to the universal Will of thy Creator , that thou art his Child , keep thy Lamp clean , that being enkindled by the Fire from above ▪ thou maist enlighten the dark Forms of my Immortal Soul to know and live to God , and will purely his will ; that my Souls heat may be a Love fire , and that Love-fire may be a constant Fountain for thy Love-flame . That as every individual Creature in their degree do unawares to themselves shew the Almighty Power and Infinite Wisdom of God , thou being intrusted more than they all with five Talents , maist prove them to ten ; and shew ( understandingly ) not only his Infinite Power and Wisdom , but Infinite Goodness , Grace , Clemency , Condescension , Pity , Love , Bounty and Sweetness . And thou , Oh my Astral and gross Body ! beware lest the poor Brutes , by serving thee while they live , and dying to keep thee alive , out-strip thee not so far as to witness against thee , that thou hast prevented the end of thine own Creation , and theirs by insatiably lusting to indulge and serve thy self thereby , robbing thy Soveraign of the fruits of his Vineyard . On the 21th Question and Answer . Whence proceeded Evil as poisonous Creatures here ? &c. 1. Out of the Dark Confusion by the Apostasie of Lucifer and his Legions , the Fiat moving by the Separator to bring forth , every Power strenuously willed to make it self creaturely ; so was it the seven Planets severally bear the seven separate Powers , and according to them are impressed the Evil and Good Properties on Plants , Minerals and Sensitives ; not that any one is wholly one , but one is prevalent , and the rest subservient . Thus evil , venomous , loathsom , voracious , fierce Creatures and things have existence yet shineth the Sun , descendeth the sweet drops on them , and springeth up the fatness of the Earth for them . 2. Behold here the overflowing Bounty of the gracious God who feeds the young Lions and young Ravens , the Dragons and Serpents of the Wilderness . Behold here also his Long-suffering , who not only spares , but heaps up outward blessings on far worse ; ( viz. ) obstinate , hardened , seared Rebels , for whom he hath not spared his own Son , and on whom he hath waited , counselling , entreating , convincing , resisting and dropping Line upon Line , perhaps twenty , forty , and on some fifty years ; for ever blessed be that abused Creator , that bleeding Redeemer , that grieved Holy Ghost . 3. Come hither all my Inward Powers , prostrate your selves , be enkindled by this Holy Fire ; learn to do good for evil , blessing for cursing . Be astonished ( O my Soul ! ) that ever thou didst return black ingratitude , and trample on heavenly Blood and Bowels of Mercy , that thou hast not only been as the worst of Beasts , but much more vile , and hast had something in thee to stout it out against the Char●s of Divine Love. God glorifies his Almightiness , Wisdom and Goodness in Evil Creatures his Justice by the Devils ; so that if we be wicked , what loseth he ? and if we be righteous , is it not for our selves ? On the 22th Question and Answer . Why must there be Strife in Nature ? 1. By Nature is meant the Outward Nature , where strife ariseth out of contrariety , and contrariety founded in the dividing of the Properties , which dividing should have been hidden from Adam , had he continued in the Harmony ; but his Fall opened the Enmity in his Soul , in his Spirit , in his Astral Man , and in his Body , which then was b●co●e Bestial . And the Peace , Man composeth is the consequence of ignorance or stup●dity , which our Saviour when he comes breaks and draws a Sword against . 2. The reason is , because the Peace of our making is a stifling or violent stopping of the Natural Issues of the Striving Properties , no more like the true Rest than Adam's Sleep was like the Paradisical Life ; but the Lord's Rest and Peace is when the six working Properties result in the seventh , and the four Forms generate the fifth ; yet neither the sixth nor the fourth cease to be , or to work , but in their working attain the true end of their work . 3. Is it thus , O my Soul ? beware of indulging , drowning and burying thy self in stupid ease , but as the Infinite Father worketh hitherto , generating the Son , and the Son worketh in the Father , and the Holy Ghost goeth out continually with Power and Vertue ; so also in thy very little , wretched , poor faculties , co-operate with highest longing and desire in this happy strife ; bring the strong Forms of thy first Principle , into the meek Light of thy second , and let all issue into Divine Love and Delight , which will be a third , till thou flame , and thou be as fuel , dying and rising again always more bright and flaming . Fear not to die daily , but study , press , pray and practise it , that thou maist every day be renewed and transformed into the Image of him , a glance of whose gracious countenance hath a ravishing Power , and covers thee with shame and confusion , and yet with excess of humble trembling Joy it shakes , yet confirms , it kills , yet revives . And if a glance be so noble and powerful , what were a steddy look ? and then what losest thou straying into outward divertisements , those deluding flatterers ? Lookest thou on any thing without a design to see thy great Lord in it ? it renders thee loss of time , bows thee down like the Beast , is thy snare , and thou dost unnaturally lay hands on thy self , be thine own deceiver , making thy sences thy tempters , lest there should be want of Devils ; but to strive against this is a Holy War. Art thou ( my Soul ) unwilling ? pray the Divine Will may make thee an imprest Souldier . Faintest thou ? Love hath Eagles wings . Fearest thou ? Faith hath a whole Armoury . Thinkest thou this Combate is above Thee to atchieve ? what were all the Spirits of the Just made perfect , but the Children of sinners , and themselves sinners pluckt out of the Fire , Captives redeemed by our Lord Jesus ? Look on that Eye ( my Soul ) who ever looks on thee , and all days will be holy days , all places holy places , and thou ever in the best company thou art capable of , such as will teach thee to lead thy natural strife into supernatural triumph . On the 23th Question and Answer . On the Dividing the One Element into four . 1. Like as the Monuments of former Ages , the Tower of Babel , the Egyptian Pyramids , the undertakings of Archimedes , &c. do commemorate the Archievements and Skill of the Framers ; so do the works of God speak the great Jebovab : Whence the Psalmist ; The Heavens declare the glory of God , and the Elements shew his handy-work . The four Elements are according to the four Forms . 2. Behold how out of one are all things infinitely proceeded , for out of the Unity is breathed the multiplicity , so that when we bring our multiplicity forward , as we ought , we return into the Unity . O my Soul ! let the multiplicity of the very Out-birth of the third Principle be but taught to know its distance , and thou maist live in the Unity , rule over the Multiplicity , and bring out of the four Elements their Glory and Vertue for the praise of the Almighty Soveraign , that in an outward way ( yet having Eyes within ) they , like the four Beasts before the Throne , without ceas●●g say , Holy , holy , holy , &c. And again , when thou diest to the Tyranny of the four Forms of thy Root , thou ascendest by their Harmony into the several branches bearing good fruit . 3. What tho' thy Sting be sharp may it but stir thee up the more vigorously to the work of God in thee ? What tho' thy Fire be hot , may it be the incentive to a radiant Love-flame ? What if thy Anguish be greatly ponderous and oppressive , if it ballance , steddy and fix thee to a glorious perseverance ? Courage then , thou art on a short Voyage to a vast Country . Are not all the Elements doing their several Offices ? Is not every Pile of Grass obeying its Ordinance , and levelling at the End of its Institution ? Is not the whole Fa●ily of the very innocent Creatures preparing themselves to live and die for thy pleasure , profit and necessity : And wilt thou not do and suffer for him whose thou art , and who hath vouchsafed to make himself ( of meer Grace to be ) thine , and which conformity in thee is for thine own absolutely necessary , overflowing Eternal , superabundant Advantage ; thou hast but these three things , make thy choice , either to go back into Egypt , stand still and fall in the Wilderness , or go on after thy Captain into the Land flowing with Milk and Honey . On the 24th Question and Answer . Wherefore , and to what Benefit are Stars Created ? The Stars are the Revelation or Immense , palpable , finite , dissolvible Body of the Infinite , Eternal , Holy , Substantial World , and that , 1. In their Splendor , especially in the glorious shining Sun. But how dirty and vile is Man ? O my Soul , how art thou darkened , every little Storm clothes thee in Rags , and casts filth on those Rags ; every recess of true Light leave● thee languishing as one Foot were in the Grave , whilst their Beauties are ( in their Principle ) lifted far above such mutations ; fix then thine Eye on thy Sun , and like the Flower of the Sun turn ever to him , and only to him wherein alone lyes thy chief good . 2. In their variety wherein they are admirable , particularly in the seven Royal ones . So are there in Saturn , Mars , Mercury and Jupiter when cross aspected , an intolerable ligation , anguish , rage and proud elevation , in the Sun , Moon and Venus a scorching Fire , Inconstancy and Impurity , in all which the Eternal dark Principle openeth it self , but in their benevolent Aspect is an Harmonious , Noble , Transcendent Excellency figuring the Paradisical Holy Principle . But how much in thee , O my Soul , is there , not only to figure , but of the real substance of the dark World ? So much as thou hast of Covetousness , Envy , Anger and Pride , so much art thou not a representation but a part and limb of the dark Abyss , an essential portion in thy proportion of the black , raging , blaspheming , burning Hell of the Damned , radically , virtually and potentially . What is the Long-suffering of God who bears affronts and despights from vile wretched Man , while the whole Hosts of Stars punctually observe his Ordinance , and are at his beck . 3. In their ( as to Man ) Infinity they figure the Angelical Hosts . And as every Angel is as one whole Kingdom , so is every Star as one whole World ; how little a proud Worm then is the dirty piece of Clay call'd Man ? How dare any the greatest of them admit a thought of being his own Lord and Law-giver to enter his foolish Head and deceitful Heart ? And how much less darest thou ( my Soul ) who art of the least , lowest , and most unworthy of Men , why delayest thou to give thy whole will , thy love , thy life , thy self to him , from whose word thou sprunge●t , by whose word thou subsisteth , on whose word anchoreth thine only hope for Time and for Eternity : Deceive not thy self by giving up the guidance of small and indifferent things , whilst thouswayest the weighty imports of thy Life , and resente●t a disappointment there as a dismembring , but faithfully , stedfastly , willingly , submissively bow with equal resignation to every of his Providential Determinations , those of the nearest and most sensible concern as of the least ; so shalt thou dwell in a peaceable Habitation . 4. In their ste●dy duration , their Morning commenced with what is call'd time , and their Evening compleats it , and then ( resolving ) Eternity resumes all , but I am of yesterday , or last hour , and do post away with the next , yet so feeble as cannot watch with our Lord one Hour . A weight of Glory is at the God , yet I would have it before I run ▪ more than Heart can conceive is prepared for perseverance , but I would have all before I well begin . O my dear holy God , and must I stay enquiring after thee ? Must my short time seem long to me ? Must my hope be deferr'd till I faint ▪ Must my sick Soul be Imprison'd too , and none to visit her ? Have I but one in my Heart on Earth and in Heaven , and must I be so throng'd with Strangers as not to touch the Hem of his seamless Garment ? While I pine away for thee I do yet tremble and blush to approach thee ; how can so foul unclean a Creature come into so pure a Palace , or Stand before thy Holiness ? Shame covers me , yet Passionate Love makes me bold and impatient . I will not , I dare not plead modesty in excuse of disobedience i● I withhold my self I die , for I cannot live in thy absence . What kind of Life is this that keeps me from my Life , when shall thy Banished be recall'd ? Oh let not time with-hold Eternity , let not many days lengthen my Night . Is my presence in this Body absence from my Lord ? for how can the dry Breasts within the reach of this vile Body satiate my thirsty Soul ? What kin is the perishing lump of this Body to me ? it is dead , why should my living Spirit be tyed to the dead ? Yet will my Lord continue me under the load of mine own making , bury me under so sad a Vail , leave me in Anguish nail me to the Earth , deny me the view of my one only most sweet , dear , precious and desirable Object ? It is the Lord , he doth all things well , who having himself but one only Begotten gave that his only Beloved for me ; and shall not this silence me , cause me to acquiesce and swallow me up for ever ? 5. In their order , not justling , starting , losing , over-running nor fainting , but regularly , steddily , jointly ever proceed on their Creators great designs : Their Motions , Aspects , Courses , Positions and Variations so exactly precise ▪ ( to the praise of the God of Order ) that all or much of that they are about , is easily fore-known , But among Men what Kingdom tho' in Peace , or Army when their Life depends on 't may be found without strange disorders , what Town , what Family without it , what Man but for a very few steps treads order ? for we having by transgression lost it , are both ignorant of it and obstinate against it ; so that to introduce the right order is requir'd in forming of the Intellect , alluring of the Affections , and subjecting of the Will , and there is also requisite clenching of a Nail , and driving in of a Goad , or else order ether starts or dies . But who is that Man dwelling in a House of Clay , who upon an unerring Intellect is united to the Divine Order so as to conform an unwavering will thereunto ? How many faintings , recoils , runnings back , and Apostacies hast thou ( my Soul ) sadly Experimented , what hour hast thou continued only the Lords without mixing Linnen with the Woollen ? And must the Holy Spirit be grieved with so vile a wretch , must thy Bones be set and dislocated by a continued Succession ? Oh thou Fountain of Goodness when shall thy will be done here as it is in Heaven , when in the outward Man as in the outward Heavens , when in the inward as in the holy Heavens ? Let thy sweet Order bury my confusions that in thee may be my Resurrection . 6. In their energy , strength , and active vigour , so are they the immediate Parent of the four Elements , being the same in the outward Principle , as the strength of their Root and Originals is in the Inward Worlds ; the four anguishing Constellations also afford matter , and in the Moons property exhibit it into palpable substance , this the solar power exalteth according to the kind the Separator disposeth every thing unto , in Minerals , Vegetatives and Sensitives generating , animating , maturing , invigorating , ennobling , irradiating , and again exhaling their volatile parts , and dissolving the Fabrick . All strong couragious Creatures owe their compaction and fortitude instrumentally to them . But what am I who cannot by all Humane Art or Policy , or , by any Fortress or Arms be defended against a Fly , who if Commission'd to Hostility can enter such Organ as may suffocate my Breath ? How inevitable my Misery that I at once nourish my Life and the Seeds of my Mortality brought forth of the Womb with and in me , and after have with pain , hazard , care and sorrow struggled a few years , my Constellations having wrought their course , it must be said to me , return to thy dust as all other the Sons of vain Mankind . 7. In their Vertue , which is so conspicuous that from them every Creature of this whole Principle derive their Excellency ; The Elements their simplicity , the outward Heavens their purity and serene Beauty , they enrich the Fields with Fruits , clothe them with Flowers , replenish the Sea with Inhabitants and precious Things , the Air with foul , penetrate the Bowels of the Earth , so as to produce and generate precious Metals , Stones and Sanatives , give Excellency to Sensitives from the Ant to the Elephant , their activity , comeliness , usefulness , cunning and seminal Power . But above all to Man a vigorous beautiful Body , a prudent capacity and prosperous success , furnishing him with such Abilities as may be applicable to preserve himself and others , by implanting , improving and repairing things profitable , and extirpating and preventing the noxious , also ennobling him with such Endowments whereby he may rule over and give conduct to the Inferiour Creatures , and use the Creation , the Earth , Water , Air , Fire and Wind as his Servants to do his Work without Wages or Limitation of Time , &c. The Ruler of the day and Mistress of the Night are his Directors . On the 25th Question and Answer . Of the Temporal Natures , Light and Darkness whence they sprung and exist . Seeing they sprung from , exist by , and are manifestations of the two incomprehensible Principles , the holy Light World and the dark Wrathful World , how large a Field of Meditation is here to us Men who are little Worlds ? The Experience of one Man hath been , that his Closet approaches in the Evening hath been more confused , perplext and impure , and his most early Morning access more simple , chearful and vigorous ; the former seeming not only toucht with the days contagion , but at the entrance of the figure of the dark Abyss ; whereas his Morning hath been a Sally of the Soul out of a Dungeon , more transported with a new Glory figuring the Resurrection . Which seems to be one reason the Christians about an hundred years after the Incarnation used to meet at certain days before Sun-rising to Sing Hymns to Jesus Christ , &c. Hence those in whom Christ is risen are the Children of the day , for New Ierusalem knows no Night . If therefore thou ( my Soul ) art risen with Christ , the things over which thou art risen are to thee dead , dry , withered trash , and thou art entred by the first Resurrection into the new fruitful growing state . But where are the steps of thy growth is it in the figure or similitude of the New Birth ? Hast thou a Lamp without Oyl ▪ A fair ▪ Building not rightly founded ? Livest thou on the Letter without the Life ? Art thou receiving Seed , but choaking it with the outward Principle ? Art thou one of the Grains that shall be fann'd away ? Or hast thou entred the true second Principle ? Do thy Original forms generate the true Light whereof the outward Light is but a shadow , and therewith the Divine Love whereof the highest outward delight is but a weak Similitude ? Is there in thee a deep humble foundation , and a springing up of Life through Death as a structure on that profound Basis. If so the day is dawned , and the Day-Star risen , else not ; a dim weak sight , yet infallibly informs when 't is day , and when not , and why should it be so mysterious to our Intellect ? But so dismal is Mans Fall that the Children of Darkness may more unerringly doom themselves such than those of the day can be assured of their progress therein ▪ While that often good beginnings are flatter'd as if the Prize were won , and yet themselves degenerate into wild Grapes and wild Olives , and the awakened Souls are often under various Misrepresentations , fears and impressions proceeding sometimes from real , and sometimes from supposed causes ; as it happens to a distressed Traveller in an unknown Countrey , or as to a laden Ship labouring under successive Surges . Seeing therefore the day and night we carry about in our Bosoms ( figur'd by the natural day and night ) is truely Heaven and Hell , what highest diligence is necessary to introduce and stir up the one , and what dreadful earnest cautions are requisite ( like Sea marks where the Ships have been split ) to shun the other . On the 26th Question and Answer . Of the separation of the Water above the Firmament from the Water , which is underneath the Firmament , and of the Created Heaven in the midst of the Water . 1. The Created Heaven out of the midst of the Water ( being the outward Heaven partaking of both Waters ) is like the Tree bearing the Forbidden Fruit which stood in the midst of the Garden between the inward and outward Principles , and partaking by Figure of the inward but really was of the outward . The Water above the Firmament is a part of holy Paradise , and that under the Firmament our palpable Mortal Water , yet a similitude of the other ; for as this is our condensed Air , and our Air as the Breath of Fire , so is that holy living Water the meekness of the Heavenly , which Air is exalted from the Incomprehensible Forms of the holy Fire . And as our Water hath a cleansing property to the outward Man , so hath that a purifying power to the inward . As ours gives reception to the Light , which no sooner looks on it but through it : So is that the Vehicle or Transparent Habitation of the Eternal Light not to be understood so grosly as the Blood is of the Life of Creatures , but in a sense agreeable to the Spiritual Power and Property thereof . 2. And as Luoifer not obtaining his inordinate desire excited his Central Fire to the drying up of his meek Water wherein his Light shone , his Light thenceforth disappeared . So when Man 's dark implacable Lust thirsting for Domination , Revenge , or to compass some other evil ( according to the fierce Anguish of the Fire Soul ) is quenched , overcome and kill'd by the sinking down , humble subjection and true resignation of the Will to the Divine Councel and Conduct , a new Life is generated of Childlike Obedience by the arising of this Water of the upper Springs which cleanse and become in that Soul a Well of Living Water springing up to Eternal Life For his Water is the Eternal Light and Eternal Love substantiated in such degree as this holy living Water can be capable so to be signified by that in the Brass L●wer between the Tabernacle of the Congregation , and the Altar wherein the Priests were to wash that they died not . 3. Why ( Oh my Soul ) are thy daily and hourly thoughts so low and impure ? It is not the defect of a Fountain of that above the Firmament , but because thou usest it not . Why sometimes feelest thou the Fire of prevailing Wrath proceeding from Impatience , that from Pride , that from Ignorance of God and thy self , but because thou drawest not by an earnest thirst this living Water , nor finkest into it ? Why is it by the returns of thy old Habits thou so often defilest thy self , and so seldom washest in these Waters ? Did not the Priests wash as often as Sacrifice was it not daily Morning and Evening , wants not the Earth the former and latter Rain ? So let ( Oh my Lord ) my cleansing be frequent and constant as was that of the Priests . Let it be real as the Fire of the Altar and the Water in the Laver was real ▪ Let my cleansing be universal and extend to all the active Properties as they washed both Hands and Feet , and their Fire consumed the whole Burns Offering . Let me ( Oh thou God of my Spirit ) neither begin , much less end with the outside washing , which is my self washing of my self : But let my Soul , my Inside , my Heart , Will , Designs , Desires , and my secret Thoughts be washt by thee , for without that , I have no part in thee . Let this washing last longer than the possibility of my polluting my self can endure and let me be washt from my self , which is the foulest sink on this side Hell. Then , and not till then shall I know , what the Water above the Firmament is and can do for such a black Creature who of himself must cry unclean , unclean . On the 27th Question and Answer . Of the Male and Female Kinds . Whence is their Desire to each other ? And of the necessity of it . 1. We are taught to pray , Thy will be done on Earth as it is in Heaven . But seeing that Man hath ( now by dividing the Tinctures , who till then Imaged the Divine Kingdom ) got such a will as is on Earth among the Brute Beasts , losing the Heavenly Image , what remains but that the will be taught subjection , and long for , groan after , earnestly desire , and accordingly pray to be restored here to be as they are in Heaven , where by the reunion of the Tinctures they Image their God. Yet tho' the Rent of the Tinctures be irreparable in the bulk of Mankind here , and that God of pity to his Creatures hath extracted Good out of Evil , bearing by Divine Patience that in Man whereof Nature it self as deprav'd as it is shameth at : It nevertheless remains our Souls Work and Duty to learn what his dear disappear'd Virgin Image is , studiously and sollicitously to seek that , his first Love , the Free Woman , the Jerusalem from above which withdrew when Adam slept , bitterly to bemo●n that loss , and account the finding that precious Pearl worthy of all pains , care , and highest diligence , and having found it , then to sell all to buy it . 2. But now ( my Soul ) seeing thou art so Beastly in thy Earthy , Elementary and Astral part infecting thy noble Eternal part , behold with abhorrence thy filthiness by a true impartial Glass . Where is the Modesty of a Virgin state which doth the will of God in Heaven ? That purity which descended from Heaven , and when Men became degenerate returned thither . Why hast thou suffered the Virgin to wait at thy Door and Window , calling as to her Bridegroom ? Exciting sometimes a Transport of Love , other times shame , again Joy to Trembling , or Grief to Astonishment . Finding thy self in so strange a Lodging as was Nebuchadnezzar when a Beasts Heart was given him . If thou compare thy self with thy self in some days past , perhaps thou maist flatter thy Judgment into Partiality , and if thou compare thy self with others seeming more filthy , thou maist be apt to pride thy self , but if thou reflect on thy pollutions , and the pure holy Virgin , how great will be thy monstrosity , how wretched vile and naked ? Come therefore daily to this perfect Standard , just Balance , true Glass , and bewail thy defection , bear the shame of thy deformity , be humbled to the Dust , as great Malefactors and miserable Captives whom nothing but Death can set free and redeem are dejected . 3. And will nothing till Death intirely free me ( O my God ) and that my Soul hath no share of the natural Death , which could it taste would only reprieve , not deliver ? Let therefore that Death of Death , the Mysterious Death of the Cross which opens the Door to the first Resurrection be powerfully vouchsafed , so shall I be saved from this Mother of Harlots and Abominations of the Earth , and my Heart and Mouth be fill'd with thy pure praises for ever . On the 28th Question and Answer . Of the Principles of the Spirit of this World. 1. The Psalmist meditating the frame of his Body , saith it is fearful and wonderful . The Fabrick of the whole Creation must needs be so likewise , for 't is a Mirrour shewing evidently and distinctly all Worlds Powers and Properties not as a dead record , but in a living Image by an Articulate voice , with as many demonstrations and Tongues as here are forms : All convincing that Man of great stupidity who sees not God , hears not his voice reads not Lectures of his Infinite Wisdom , Power and Goodness in this his Theatre . The day is the Child of the second Principle , the Night derives its Fountain from the first , time is not fatherless the Principles of the Spirit of this World being various such must needs the Creatures be . 2. It went with Man as with one drunk regardless of the top of the Stairs missing the first falls down all the rest ; or as one sleeping on the Brow of a Precipice or brink of a River , whence if he tumbles it is to the bottom ; thus he who should have had Dominion over the Astral Powers losing the Reins is not only hurried by them , but subjected to the Extremities of the Elements , and domineer'd overby the sickly Humours , Wants and Excesses of the Bestial Flesh , and corrupting uncleanness of this Bag of Worms . 3. If thou ( my Soul ) delightest in this , 't is as a Fool in throwing Darts ; art thou proud of thy Bodies features as well may an unsound Man of his Ulcers , or a Vassal of his Shackles ; thus to be present in the Body is to be absent from the Lord , whose gracious presence removed makes Hell. Return then ( Oh my Soul , my Spirit , and my Inward Powers ) into your rest , live in the incombust●ble Body , put on the Humility , Modesty , and Sacred Flaming Love being the Heavenly Flesh of Jesus Christ ; then will this Worlds Spirit own Subjection , no longer be a Clog or Lord , but a Staff and Servant . To this , O thou Almighty Arm strengthen me , O thou Glorious Sun , inlighten me O thou Sacred Breath , enliven me ; for without thee what can I do , who am faln to be weakness , darkness , and dead under this outward Worlds Tyranny ? On the 29th Question and Answer . Of the Sperm or Seed of the Generation of all things . 1. The Psalmist complains , I was shapen in iniquity , and in sin did my Mother conceive me ; but the Sperm or Seed of all things is without iniquity standing in the fifth form of Fire , being in its Existence a Mirror wherein the Abyssal Will beholdeth it self , and in its operation a transition unto or imager of the Multiplicity . 2. But how much doth Man who was created Good , by seeking out many Inventions run against the order of Nature ? for out of the dark Earth sprout excellent Vegetatives , with various cheering Odours , delightful Colours and ●asts , and nourishing Vertues , out of the Mortal Waters are generated vast numbers and kinds of Fish ; also Amber , Pearl , Coral , &c. all more excellent than the Water their Mother , which is corrupt as is the Earth . Yet Man , tho' proceeding from an Immaculate Sperm or Virgin Seed originally is become vile and filthy , moving retrograde , and is more and more degenerate , earthy , sensual and devilish . 3. Wert thou ( O my Soul ) the Image of thy God , how wouldst thou study , strive and practise the turning a less degree of good into a greater , not better into worse but ( like thy great Guide and Pole-Star ) improve not impair , turn to him in whom only ceaseth thy variation , thou mayest in his Power find the Evil fall , and the Good have a Resurrection . On the 30th Question and Answer . Of the Distinction or Difference of the Sperm or Seed of Metals , Stones , Vegetatives , &c. 1. Behold we here , God's Infinity , how little a part whereof is this vast deep from Stars to Stars , the whole being but a Point to the infinite Abyss , and in this Deep how sure and demonstrable is God's Omnipresence and Universal Grace ? How to be adored and with most profound Humility to be admired , and that with sincere transport of exalted inflamed Love ; which is to begin Eternity , and be listed here in the Roll of Celestial Worshippers 2. Behold we also , how Omnipotent Goodness first spake the Sperm in the great Mystery and ever speaketh little Beginnings ( scarce visible ) into great Attainments , like as those large big-bellied Clouds which overcast the Sun , is a Cloath wove of most small Threads spun of the breath of the low Lands . Man , even thus , who ruleth the gentle and tameth the wild Beasts governing the Terrestrial Globe , is the first Six Days ( as observ'd by the curious ) as Milk , the second Nine Days as choaked Blood , in a few more Days by the commixture of the Spirits and the Blood , coagulates into a thin Skin like that within an Egg shell , in which , three little Swellings like Bladders floating arise , in them are formed the Liver , Heart , and Brain of that Proud Beast , who when formed is fed at the Navel , till wanting nourishment and room , breaketh the Panicles letting in Air and following it , having it self been the substance of venom : with wretched Pain enters the World like a poor Worm in a most forlorn , frail , tender , deplorable manner ; and being the Epitomy of the whole , shews us what is that Power that ripens such pitiful Beginnings , and keeps it so long from returning to its Dust , whereto by very little means it is obnoxious ? This we are before we have sinned , but what doth Sin make us after , if our Teeth be on edge by our Father's eating sour Grapes , what doth our eating of them make us to be ? 3. And now ( my Soul ) who is like thy God , who ( thus base as we are ) became like us to make us like him , as once we were , and passing over the more noble Creatures the Angels , became the Brother to us Worms , and because to be born and live like us was not wholly enough , was pleas'd ( Oh admirable ! ) to die like us , thereby opening in us the Door of Eternal Life , what an Abyss of pure Love is this ? On the 31th Question and Answer . How is the Conjunction of Feminine and Masculine Kind effected , whence the Seed and Growth existeth ? 1. The Meditation on this Question and Answer will continue the sad complaint of the last preceding ; for how far are we fallen from the Virgin Image , into a state whereof depraved Humane Nature is ashamed , and at which the remainders of Modesty ( which are not wholly defaced ) are offended . The shiftless manner of our entrance on this Stage , shews us more wretched than Birds or Beasts . The Murther done by the First born of Woman , the strict Law for Circumcising of Men , and for Purifying of Women after Child-bearing , the Womens Confinement to one place at the Temple , with many things of like import , all shew what the breach of Modesty following the dividing of the Tinctures was . 2. But on the growth proceeding from the Conjunction , the Soul may a little stay it self from utter sinking , that though it is written , who can bring a clean thing out of an unclean ? not one ; yet all things are possible to Omnipotence ; the God of Might and Goodness hath , by bringing a clean thing into an unclean , cleansed the unclean , and so brought Good out of Evil. 3. Teach us ( O Lord ) that Divine Skill to fetch Honey out of the Devourers Belly . Let the sore Anguish of Soul , the New Man travels with , as consequent to the rent made by the dividing of the Tinctures be a little eased ; ●et that bitter Cup have some of the sweet pure Water of the Fountain ( opened by the Son of the Virgin ) be put thereinto . Let his Skirt be thrown over our Shame ; Let after a Night of Mourning and Heaviness come some glimpse of Daunings ; Let the Beast as well as the false Prophet be cast out , to make room for the dear Precious Virgin Image , the true Bride , Joy and Glory of the Fire-Soul , and is that signified by the Apostle , when he said , the Woman is the glory of the Man , but the Earthy Woman ought to have Power on [ or over ] her Head , because of the [ pure Modest Virginity ] of the Angels . On the 32 Question and Answer . Of the Tincture in the Spermatick Kind or Species , whence Growing and Lustre ariseth . 1. Of the Tincture may be said as of the Wind , thou hearest the sound thereof , but seest not whence it cometh , nor whither it goeth , by it Clouds , Seas , Ships , Trees , &c. are driven , overthrown , rent and hurried , and Earthquakes caused , yet it self invisible to the outward Eye ; So by the Tincture , not only Vegetables , Minerals , Animals , Men , the Elements and Stars , but Heaven , Earth , Hell , Angels , Saints , Devils and damned Creatures are acted , affected and distinguished , yet who may be said to see it , for it is above the Horoscope of the Senses ; It must in Man be look'd for in the Eternal part , by the Eye of the Intellect . 2. The ball of the Eye seeth all things visible , but seeth not it self , so may it be apprehended of the Tincture in us , which seeth the Tincture in the Stars , and in the Terrestrial Stars the Pretious Stones , Metals , Vital Spirit of Animals and Vegetatives , yet cannot penetrate their own Tincture , unless the inward Eye be divinely opened to that Vision which how few are , and of those few , how imperfect ? Natural Philosophy is exercised in the Inclination , Vertue , Variety , Power Connexion , Sympathy and Antipathy of Nature , but it is Theosophy that is Comprehensive of the Spirit , Root , Mystery and Property of every Essence , and how , and why they transform into variety , whither they tend what they figure , and how they transmute into more excellent , by subliming the Tincture when set at liberty , how the exalted Tincture is fortified to the Salvation of one , and how vitiated to the Damnation of another , for so rich is the Treasure , so large the Talent , that it must be accompted for with Usury . 3. And is this ( O my Soul ) entrusted to thee , regard it as thy life , beware thou do not as did the fallen Angels ; if the Light that is in thee be Darkness , how great is that Darkness ? If thou use thy Members to unrighteousness , it is sinful and an unpenitent habit ruinous , as a Man may Bleed to death by one vein ; but if the precious Tincture be once marr'd and prophaned , it is as a Dart thrust through the Liver , the Fountain of Blood ; the Hair and Nails will after being cut grow , a Tooth may supply a former Tooths place , but the Tincture spoil'd , is as the Heart and Brain pluck'd out . Salt savours all things , but if it hath lost its savour , wherewith shall it be salted ? Of the Tincture comes the Growth and Lustre , and so is as our Mother , if any one reproach and prophane it , he becomes mortally guilty , He that curseth his Father or Mother shall surely be put to Death . On the 33 Question and Answer . Of the Original of the Creatures of the mortal Life . 1. When I look towards the Circumference and see the winged Troops , should not I find Coelestial Inclinations in all of them , where yet I find many filthy , many cruel , many ravenous ; I look towards the Centre , and are there in the Deep any but dark undigested uncleannesses ? yet there I observe almost all clean , many fair , more greatly nourishing , some adorn'd with rare Pearls and in the dark cold Earth the Triumphs of Nature in precious Stones and Minerals : And looking round me , my Fellow-Commoners are so various as to figure all Principles , all Worlds , all Properties to Infinity . No Star so noble but it's Energy is Imaged in some ; no Conjunction so malevolent but is figur'd on others . 2. The dark World hath its Subjects and Idea's , Saturn in that Impression owns the Wolf , Horseleech , &c. Mercury the Fox and dangerous Reptils , Mars the Tyger and Dog , Sol the Lyon , Venus the Ostrich and Vultures , Jupiter deformed Apes , Baboons and Monkeys , Luna unweldy Bruits . And among my Brethren of Adam's Apostate race , Saturn sways the Meagre , Griping , Carking , Raking Insatiable ; Mercury the sly , circumventing Crew ; Mars the insociable , outragious Rabble ; Sol the daring seeker of Self and Domination ; Venus the shameless obscene cruel Adulteress ; Jupiter the filthy Hermaphrodite and Semihomines ; Luna those who are a burthen to others and over-load to themselves . Yet according to the Light World is a Book written with shining , living Letters accurately Engraven according to all Properties , in which our Old Man may meditate his derogating from the Copy , viz. The simplicity of the Dove and Lamb ; and in which the New Man may ( as in a Glass ) behold his own Face , may observe how the Heavens hear the Earth groaning for Drought , and descend in sweet distilling Bottles , the Earth hears the shriveling Seed and drying Roots , and the Corn and Fruits hear hungry Men and starving Beasts , and when all are filled by the overflowing of Infinite Goodness , how do the Blossoms breathe , and the laden Boughs shew their Satisfaction , the Herds return with flowing Udders and in the Flocks the Ews pay their Lambs what bounty lent them , how do the Subterranean Minerals extend their stretch'd out Arms towards the four Cardinal Points , and the hidden Treasure excite Man's Diligence . 3. But what part bearest thou ( my Soul ) in this Harmony ? Art thou Hoarse ? Is thy sound only like that when the Earth is knockt on ? Doth all flow to thee and for thee , and art thou only as a Grave to bury them in , run they all to thee as Jordan into the Dead Sea ? Must all these Voices of Divine Love be heard , seen , felt , tasted , smelled , renewed , increased and continued , and thou as Barren as Arabia's Sands , thy Heart as impenetrable and sensless as the Mountains of Ice , and Rocks of Adamant . Wo were me , if every Pile of Grass must be a Witness against me . Hath thy Redeemer not only given thee all these , but open'd for thee , to thee , in thee Heaven it self , and his own Heart , which is the Heaven of Heavens , and art thou on Earth and Cold ? Why burneth not thy Heart ? why flame not thy Affections ? why dyest thou not as a Burnt-offering , and risest not in this sweet Fire of humble , earnest , endless Seraphick Love ? On the 34th Question and Answer . On the Separator of every Species of every Property . 1. This Meditation exalts my grovelling Thoughts towards him , without whom was not any thing made that was made , yet this Archeus is no more than the great Instrument of Omnipotence ; who when call'd the Father of Nature , it 's only meant the Father in Nature , bearing the Image of the Father , who alone is God , blessed forever . Nor are the Astral Powers ( though various , infinite and different also seeming opposite ) to be call'd many , because not one is broken from the United Harmony , but mutually embrace each other , no perverseness among them ; that is left to the Prince and Legions of the Abyss of the dark World. 2. All the Properties and Astral Powers are an Egress of the Fountain Spirits as they are of the one Will , and by figuring and propagating their Energies , are as a Body Politick , whose many parts compose into a Republick . Thus is the whole one only Separator , Father and Mother in Nature , for whole Nature is an Hermaphrodite , in it the Tinctures being inviolably United , potently proceed in Magical Masculine and Feminine Virgin Purity , doing all as Adam should have done , and with so equal a hand , that the Excellency of one is ballanced by another kind of Excellency in another : The Pith and Brain needs the Bark and Skull , is Gold most valuable , Iron is most useful ; the Powerful hand that lays the Contexture of the Whale and Elephant is altogether as admirable in the little Insects . 3. Now as by a numerous well-accoutred Host is shewn the Puissance of their Prince by the greatness of a River the large Tract of Land whence it descends : So by this steady , unwearied , skilful , prosperous , mighty Architect is demonstrated the Eternity , Wisdom , Infinity & Omnipotency of the Glorious Creator , who is represented by this his excellent Agent . And as with Veneration Men receive the Decrees of the Wisdom of a State with submission , the Commands of a Soveraign Authority , and with Circumspection observe the Precepts of Physick , wherein life is concern'd with how much greater reason are we obliged , or rather by genuine sweetness charm'd to the Laws of Nature , to be Loyal to the Government , studious of the Institutions , and faithful in holding the Secrets thereof , if entrusted to us ; for as the Eternal Nature is in God , so the Temporal Nature is of God , in which also God and Heaven , is as Eternity is in time ; Grant therefore , O our God and Father which art in Heaven , that I may hallow thy Name in Nature , lest if I do not thy Will shewn on Earth in things seen , I be not entrusted with the Knowledge of things in Heaven , which are not seen . On the 35th Question and Answer . On the six days work of the Creation , and the Sabbath . 1. The six days Work demonstrate the six working Properties , and they being distinct , do yet every of them generate another , and all six meet to generate the seventh , yet when they concenter in the seventh , do not there cease to Work , which were as impossible as for them to cease to be ; but if they Work in the seventh , their Operations are heavenly , sweetly , harmoniously , triumphantly ; as saith our Lord , My Father worketh hitherto , and I work . 2. Hath not Man brought himself in a most wretched degree o● the Curse by the Fall , of Toil and Labour and Confusion of Language , it is on the Work and Word , what hath and is man more ? A great aggravation of this Misery is , either when we sit down under Bondage in Soul and Body ▪ feeding among Swine , having a Beast's Heart , as Nebuchadnezar , and groan not after working in God and for God , which would gradually deliver from the Curse . Also when we mistake our present working-time , and flatter our selves with undue and imaginary rest , whereas we are here in the Seed time , in a Journey in the six days of Work. 2. But thou ( my Soul ) spare no pains , spur thy lazy Asso●iate , my Body , subject it to the Cross , to free you both from the Cross , endure patiently , die daily , and having done all stand , empty thy self , lose thy self , pour out thy self ; Let not thy Will be bought , but pay it to the Owner , give and resign it gladly and irrevocably . As to thy Name , be content it should wither as if blasted with the East Wind , be willing to be nameless , the Memory of it to be as written on the Sand , and ( while here ) to be a Fool , a Child , an off-scouring , any thing or nothing : yet must not thy work stop , let it proceed chearfully , till thy Body like the Matter of a Taper be consumed ; if then thou art found so doing , no sooner shall this Candle expire , but the Sun will rise who shall never set , and the Sabbath enter at the end of the Week . On the 36th Question and Answer . Of the difference of the Mortal Creatures their Chaos , kind , and how distinguish'd . 1. Had we the Intellect of an Angel , the distinct Properties would be as an Index by their Idea to the voluminous Book of the great Mystery , and the Idea of the Creatures as it were pourtray the Potent Will and Properties of the Abyss . Or had we Adam's bright Eye , we might read their Names in the Language of Nature , and in them the Names , Power and Vigor of our own three Principles ; but falling so far below both , as that many of the Bruits themselves may instruct us in several things . How weak are our Enquiries , how perplext our Aphorisms and Process . The ancient Magi direct us to know the seven Properties by the seven regal Stars and Governors , which are the Spirits of the seven Metals , and impress the Vertues of the seven precious Stones , while many of Modern Pretenders to Wisdom ( having lost the Spirit , Life and Essence of Nature ) fill their Heads only with the Names , Mood , Figure , and Grasp at Shadows of things . 2. Behold how various are the Species , how curious the Symmetry , how agil the Composure even of many Insects , how wonderful the Transmigration and Product of the Silk-worm , the Confection of the Bee with her Feminine Monarchy , how crafty the Nets of the Spiders , how providently laborious the Ant , wherewith our Lord upbraids our slothfulness , and we gratifie our Pride with the Silk , and our Palate with the Honey , instead of searching out and adoring of the most High in these his little Creatures : yet are these little ones great , compar'd with those ( to the bare Eye invisible and only visible in good Glasses ) which sits spinning in Sage leaves and yet how many Atoms may that Creature be divided into . Consider we their Sympathy and Society not only of Flocks and Herds , but of Birds of Prey , as Rooks , Stares , Storks , also their Antipathy as the Thresher and Sword-fish against the Whale . 3. But now how highly necessary is it that from this open Door all should impartially search themselves to see whether their Spirits are imaged according to the Evil Creatures , and if they find the Powers of the dark World predominant , that they learn to die to them , else they die in them , shall rise in them , and live everlastingly in them ; and of what infinite concern endless Misery is , all reasonable Creatures may judge . Whereas , if by the Spirit of Life we mortifie the Deeds ( that is , the lusts ) of the Body of Sin , we shall by the same Spirit be raised now in the first Resurrection , which excludes the second Death , and begets the Divine Life springing up through Death , by self-emptying , where no Creature nor all of them hath any room but the Lord , and those only to Contemplate his Grace and Infinity in . On the 37th Question and Answer . To what end , and wherefore were the mortal Creatures made . 1. When the gracious Creator placed Man here , it was in a Farm well stockt , but that which meets my Meditation on the present Subject in the last Paragraph of the Answer , which is the Eternity of them in their Idea , how fading and transitory soever they are . The glorious Work of the Creation is not a bare Pageantry , it must cease as to its present Forms , but not vanish into a non-entity ; for it shall bud forth for the sake of it's Tincture , by the strife of the Properties , to the Glory of the God of Glory , and as Instances or Trophies of the Victory , the weak Members of the Almighty Lord Jesus Christ have obtain'd by their Lord's strength , fortifying them to tr●ad his steps , and follow him in the Regeneration . 2. By the reverting of those Figures , shall the blessed see how meekly the patient Lambs and other good Creatures pour'd out their lives , how quick and punctually the Fowls contributed , as did the Quails and Raven , how readi●y the Inhabitants of the Water yield themselves as those to the Apostles Nets , how liberally the Olive and other Fruit Trees pour'd forth their fatness , and the Elements their several Stores . And to the cursed Rejecters of God , shall all Creatures be plain material Demonstrations of their Abuses by Man's Excess and Cruelty ; the toil of the laborious Oxe , the sweat of the macerated Horse , the life of a multitude of other Creatures profusely lavished away to pamper base sordid Lusts , run as with one cry , not as the Lambs against a devouring Wolf , or the Turtle against the Vulture , but that as those Devils in Humane shape should ransack the Indies and four Elements to humour their insatiable Lusts. 3. What Arguments ( my Soul ) may be drawn hence for Sobriety , Moderation , Humility , Thankfulness , Improvement of the Strength given us , liberal breaking to the Poor , and Mercy to the Dumb Creatures , of doing all not only as before the Omniscient Eye , who will be a swift Witness , before the good Angels , Devils , our own Consciences , but the whole Creation also , who as they ( the Creatures ) partake of the Properties and Tincture , are branches of the whole Astral and Elementary Creation , shall in their Aethers be more than a meer History , ( viz. ) an express , material Representation and Wi●ness for or against thee in the other Country , though the Fool and Atheist will not know it . On the 38th Question and Answer . Of that whence Man's Body was taken . 1. If they to whom the Word of God came , are called God's , what was Man's holy Paradisical Body , in which that Word was ? If the Tabernacle and Temple ( being transient and of perishing Materials , and were dead Figures ) had a Sanctity , How holy was Adam's Divine Body which was taken out of the great Mystery or Heavenly Earth , and ( had not the Fall been as a Worm at the Root ) might have so flourish'd Eternally ? If these dying Bodies are call'd the Temples of the Holy Ghost , that therefore he that defiles the Temple of God , him will God destroy ; Also if Barbarity perpetrated on the meer Skelleton was pursued with Divine Vengeance , ( viz. ) the burning of the Bones of the King of Edom into Lime , What account shall the Nimrods give , who ( as common Enemies to Mankind ) empty Cities , waste Countries ▪ make the World an Aceldama , her Inhabitants a Sacrifice to their insatiable all-devouring Ambition . What account the pretended Physitians , Chirurgeons ▪ &c. those legal Slaughter-men , who arbitrate their unhappy Patient's Substance to their own mercenary Avarice , for protracting and heightening the Distempers , and finally killing the Sick ; less generous than avowed Enemies , less just than common Robbers ? What accompt shall be required for Self-murther , and that which is worse , ( viz. ) enslaving it to unmortified Lusts , either pampering it to gratifie Pride Filthiness , &c. or macerating and wearing it out by Envy , Malice , Revenge , Covetousness , Impatience and other Works of the Flesh , the end whereof as is the process therein , is Bitterness , and Death . 2. Why should we be so greatly ungrateful for the betrusted Talent , as basely to derogate from the Noble Extraction of it ? To which we are Debtors not to live after its Lusts , for they are ( on pain of Death ) to be resolutely and impartially mortified , to make it serve by chearful doing , and meek suffering the pleasure and designs of our great Soveraign , to keep it for his sake with Care and Conscience , nurse and nourish it for its gracious Father , wean it at his order , and at last resign our trust into the hands of our Faithful Creator , in whose Book all its Members are written , and who hath promised to raise it a Spiritual Body . On the 39th Question and Answer . Of the Imbreathing whence Man became a Living Soul. 1. When the Paradisical Body was prepared , as in the last Meditation is said , it is written , God breathed thereinto the Breath of Life , and Man became a Living Soul. What the Soul is can be no News to the serious Perusers of these Writings ; and what the Father is may be in part known by knowing the Child , and the Apostle saith we are his Off-spring , and if the Father be ( in our very small measure ) known and the Child , why not the Working and Inspiration ? But the Father is unknowable by his Creatures , otherwise than as he is pleas'd to unvail himself in his only Son whom he Eternally hath , doth and shall generate , for the Infinite Father generateth in himself the Infinite Son in Eternity ; and Man should even so have generated in the Soul a meek , loving Spirit as the Father generateth the Son in whose Infinite Lustre and Majesty is all his delight . Thus should Mans four forms of his Fire Soul have enkindled the Love Flame as the common Fire doth the common Flame and Light , the defect whereof makes us ignorant of God and our selves , for what is seen without Light ; this is it makes the vast distance of Heaven from Hell. 2. If the Body be so great a Trust ( as in the preceding is noted ) what is the Soul ? As the Root is better than Bark , so is the Soul than the Body , and as both Root and Bark are unknown but by the Fruit , so are the first and third Principles without the second . The Soul as it is Immortal is Invaluable ; and not to preserve and improve a vast Trust , and Treasure is a high contempt of the Trust. Not to enkindle the Flame of Love in the Soul , and going out of self by resignation of the Will by Union of the Divine Will , not to do this , is to deal with that Trust as the Devils did , who getting a covetous proud Will in their Spirit extinguisht , the Majesty thereof , and shut themselves up in Enmity and Rage of the dark forms of their Life . 3. O may my Soul be no●e of mine , for my Wisdom is Madness ; may my Will be the Will of an humble Child ; may the forms of my Life all be given out of my keeping , for my Father Adam having lost the Divine Eye , what folly were it to trust mine own Eye ; but let me die to my Seeing , to my Reason , to my Senses , to mine own Conduct , and know what the second Adam openeth in the Regeneration , and no more , nor otherwise . On the 40th Question and Answer . Of Mans Immortal Life , his Soul , Mans Spirit , and his outward Life what all of them are . 1. The last Question gave matter of Meditation on that part of Man sprung out of the first Principle . The 41st will offer the like on the second , or Spirit of Man ; this opens a Door to the third , viz. his Mortal Life . And of that first its beginning consisting of Sin , Contemptibleness and Misery ▪ to the first David saith , I was shapen in iniquity , and in ●in did my Mother conceive me . Next the poor contemptibleness of his beginning , which the curious Observers tell us is , for the first six days as Milk , the next six as a thin Skin next the Shell of an Egg laid untimely ; certain days after it is as Blood , and there riseth three little Bladders like Bowels floating in Water , wherein are form'd the three most noble parts , the Brain , Heart and Liver : Then gaining substance of choak'd Blood is nourisht by the Navel , yet so frail as may perish by the Mothers smelling the stink of the snuff of a Candle . Thus originateth the proud Beast , and when with great hazard and pain he cometh abroad , how wretched is he ? Like a poor Worm coming out of the Earth ▪ then growing up he is a commoner for Water , Air , and the product of the Earth with the Brute Creatures , a Companion of Devilish Men , and among Devils who is call'd the God of this World , loaden with Sin , Temptations , Sorrow , Care , Pain , and after a short Dream of the bitter sweets here , becomes a prey for Worms , Fishes , or perhaps a more Tragical Exit . 2. How Fantastick is Hope founded in the Dust ? How multiplied are our well grounded fears ? How fixt our Sorrows , which are as long as time ? How Contagious our Disease , that not one escapes it , making also the whole Creation groan with us ? How fatal our Languishing , which no weaker Physick than the King of Terrors can terminate ? Some he cures in the Womb , others meets at the Door , others overtakes on the way , but at longest lodgeth all in the Evening . When as we began contemptibly of weakness do end in rottenness , as we sprung wretchedly , consume , disregarded and forgotten , our place knows us no more , and perhaps the Grand-child kicks the Skull of his careful Grandfather , the Fruit of whose cares , vexations , pains and troublesom sleep he prodigally lavisheth . 3. Come dwell here or hereabouts ( my Soul ) 't is not vain to behold and consider what Vanities Incircle thee . What fierce or desperate Men madly venture on which they can try but once , and what Men overwhelm'd with the painted present pleasures do with a Transport of Consternation undergo , that do thou neither Court nor Fly. Man here is like Jerusalem when Besieged by Titus ; the Devil and his Engines , the Snares of the World like the Roman Legions begirt him , waiting at all his Avenues : And his Domestick disorders , like the three Sects within , are at Mortal Enmity . God hath sent thee ( my Soul ) a voice warning hence , and directing whither , hear and obey , and the outward death shall land thee at Jerusalem which is from above , learn thy general and thine own particular Business , find thy Constitution Sin , do thy Days Work studiously , calmly and cheerfully , dwell at home ( that is ) within , and the vigorous , eager Maxims of the Worldly-wise , and their Storms as well as the flattering shews abroad , and other Mens Opinion of thee , will be to thee as Tragedies and Comedies in the Antipodes . On the 41st Question and Answer . The Idea or Express Reflex Image of God in Man wherein God worketh and dwelleth . 1. This Image was figur'd by the Tabernacle , Temple , Jerusalem , and Mount Sion ▪ their Holiness , Exquisiteness , and Impregnableness , a glance of it shone in Moses Face . This when Adam fell into the outward Worlds Principle withdrew ; and had not the same been reimplanted , he had remained part Devil and part Beast ; and but that it continueth striving in Man he should still be so , and where final resistance is , that Man is a Devil and a Beast Everlastingly ; for Men without Humane Intellect are Brutes , and without the Divine Image Devilish ; for this Seal differenceth the Sheep from the Goats . Mans rejecting this is Gods rejecting of Man , for tho' the want of it makes the Devils miserable , yet Mans despising the tenders of it is an Aggravation to the opposition the Devils make against it . This is the Light that cannot be hid , why should it ? What were Men without Eyes , or this deep without the Sun ? What Business hath Mortal Man here but to get it ? Blessed is he that hath part of this first Resurrection , and that so shineth as to lead any other into the knowing and love of it , and living in it . 2. Contrariwise wretched are those who sit down with the Image , Shadow or Similitude of it , this is every where in reputation ; Antichrist adorns it self therewith , the Politick Statesman pretends to it to ratifie his Magistracy over the Persons of his Subjects , as Antichrist over Mens Consciences ; while the real , pure Image of God in Man is every where decry'd and persecuted : Thus did the Jews kill the Prophets , and Men of the same Spirit garnish their Sepulchres . Men deal in matters of this vast import , as if that glorious Spiritual Image were like the Wooden Gods of the Blind Heathen , or as if it were as some Flowers Beautiful to the Eye , but without Smell or Taste . Thus while the holy Souls of Christs Followers went for the perishing Loaves , the Souldiers had his Garment , and the Relick-Mongers pretend to some of the Wood of the supposed Cross. Therefore is the outer Court given to be trodden down of the Gentiles . EXTRACTS Of several of the WORKS OF Jacob Behmen , Beginning with his first Book CALLED AURORA , OR , Morning Redness . CHAP. I. Page 33. v. 1. Of searching out the Divine Being in Nature of both the Qualities of Good and Bad. 1. THough Flesh and Blood cannot conceive the Being of God , the Spirit ( when enlightened from God ) may . By considering the Powers in Nature , the Outward Heavens and Earth , Holy Angels , Men , Devils , Heaven and Hell. By considering all which are found the two Qualities Good and Bad , one in the other in all the Outward World. 2. A Quality is the Mobility , boiling , springing or driving of a thing . 3. The seven Qualities are call'd sometimes seven Sources , Species , Kinds , Manners , Cir●●●stan●●s , ●●nditio●● , Powe●● , O●eration● of Facul●●es ▪ also the 〈◊〉 Spirits which give Model or Frame the Power , Vertue , Constitution , Substance , Es●●nce , Being , ●●●ure , Shape , Co●ou● , Taste and Distinction to all things which ever were , are , shall or can be , in , from , or to Eternity , in all Creatures , Heaven , Hell , or this World. Also the Forms or Properties of Nature , which is the Salitter or Power of God , and 〈◊〉 the 〈◊〉 Spirits of God in the Revelations four times . 4. Heat consumeth , expelleth or hardeneth . Light in it , is its heart and joy , making all things living and moving , ●●ercene● maketh the Light moveable , the Light subsisteth in God without H●●t , out not ●o in Nature . 5. Cold is the all●● of the fierceness of Heat , making all things pleasant , but hath a fierceness which is the House of Death ; from Heat proceedeth Air , which temper'd with Cold doth in the bitter quality become dewy , from Cold comes Water , which temper'd with Heat would else as Earth , &c. be congeal'd , Heat consumeth the Water , Cold crowdeth the Air , in the Meekness of the Air reigneth the Holy Ghost , but Air in its fierce Elevation destroyeth , in the fierceness of the Water is a deadly Spring in which all living things rot . 6. The Bitter quality is the Mother of Life ; for it a tracteth the Water , and dissipateth it , and becomes separable ; from this quality have Leaves and Grass their green Colour , where it dwelleth meekly it is the Heart and Joy , a gsimpse of Heavenly Joy , the Holy Ghost moveth in it , but in its fierce Elevation it is the very House of D●ath , for it kindlein the Bl●ment of Fire . 7. The Sweet quality is a Joy of the Life , the M●●sion of the Holy Ghost , 't is Love and Mercy , Fragrant , good Taste , giveth Fair , Yellow , White , and Ruddy Colour , but in the fierce source its Death and Corruption , if kindled in the Water Bitterness , it breeds the botchy Plague or Pestilence , if in the Heat , Bitterness , it ingendereth a spreading Plague , infecting the Air. 8. The Sour quality cooleth , is a still joy to the Spirit : But in its evil source , it beginneth sadness . 9. The Astringent or Saltish quality is a good Temper to bitter , sweet , and sour : But in its fierceness in the Fire begets the Stone or Gravel , if in the Water , Scabs , Pox , Leprosie . CHAP. II. The Visible Heavens and Earth , and all Creatures , have a good and evil Source or Will , except the Holy Angels and Devils . 1. THE Sun is the Heart , King and Joy of the Stars and all Creatures . The whole Creation is the Body of God , being enlightened by the Holy Ghost , which they only are who relye not on themselves , but set their desires on him : Man comes to know God by the Creation ; for as Mans Spirit informs and replenisheth his Body , so doth the Holy Ghost dwell in the good qualities of every thing . 2. We are to conceive that in the Body of the Stars is the Triumphing Holy Trinity , which is the Light , Holy , Eternal Fountain of Joy , but is infinite . Nor must we conceive God not in the Body of the Stars and this World , but is all and in all , So Man his similitude , whose inward hollowness signifieth the whole deep : The whole Man , Heaven and Earth : The Flesh Earth , the Blood Water , the Breath Air , the Windpipe and Arteries , the deep from Stars to us , wherein Fire , Water and Air qualifie , the Veins the Astral Influence , the Guts the consuming power of the Stars , the Heart the Element of Fire : The Liver Water , the Hands Gods Omnipotence , the ●●eet near and far off , the whole Body to the Neck all within the Sphere of the Stars , the Head Heaven , with its Imperial Or●●●s , and all the S●●●●s in a soft , ●●●k power , as the Brain is ; Heaven gives to the Stars , they to all Creatures Life and Spirit . 3. When we nominate the whole Creation , Heaven , Angels , Men , Visibles , and all above Heaven , is nominated the total God , which hath made himself crea●●●ely , tho' God in Prinity is unchangeable . Obj. Will you say , is not good and evil in nature , and is evil come from God ▪ 4. ● . There is a Gall in Mans Body without which he cannot live , it making the Astral Spirits moveable and joyous , but when it over-floweth and runneth to the Heart it kindleth the Element of Fire , and the Fire kindleth the Astral Spirits which reign in the Blood in the Veins , in the Element of Water , and then the whole Body trembleth by the Wrath and Poyson of the Gall. The bitter quality is in God , but not as in Man , but is an Everlasting Power and Triumphing Joy , w●●●h springing up maketh Heaven , out of Heaven the Stars , out of the Stars the Elements , out of the Elements the Earth , and Creatures moveable . Whence also were Created Angels before the Creation of the Heavens . CHAP. III. Of the Property of the FATHER , &c. 1. WHen Christ prayeth ( Matth. 6. ) to his Father which is in Heaven , he doth not mean that Heaven can contain him , but distinguisheth him thereby from the Father of Nature , which the Stars and Elements is , and because in ●ea●en the Fathers Lu●●●e is very bright and pure . God is the immediate Father of the Soul , which thereforei hungereth after him . The Father of Nature , is the Father of our Bodies , and ●hen●e comes their nourishment . All Powers and Properties in Heaven and Earth proceed from God the Father , who if he may be likened to any thing , it may be to the Globe of Heaven , as by the Wheels in E●e●ie● 1. for all the Powers are in the Father , ●●e in another , as one Power , in 〈◊〉 Clarity and Glory , ●●s 〈◊〉 and I●finity no Creature nor Angel can search into . ● . Of God the Son ; he is not another , and yet his Property is other than that of the ●●●her ; for he is the Heart and Cause of springing joy in all the Powers of the ●ath●● , a f●●ilitude whereof is the Sun which enlighteneth the whole deep , Heaven , Stars and Earth moving in the mid●●is the King and Heart of all the Stars , 〈◊〉 the Son in the whole Father , being a self sub●●●ting Person . The Father from 〈◊〉 to 〈◊〉 ●●as●●h not to generate the Son , and the Son ceaseth ●ot to enlighten the Powers of the Father , but the Son is not so mixt in the Father that his Person cannot be known nor seen ; if so it were but one Person , but is another Person , not another God. 3. Of God the Holy Ghost ; He proceedeth from both , is the holy Fountain of Joy , a meek , pleasunt Breath , or still Voice , which must be shewn by a fimilitude . As the innumerable Stars and Sun created out of the Stars ▪ resemble the Father and the Son , so the three Elements , Fire , Air and Water proceed from one Body , viz. The Fire swells from the Sun and Stars , the Air expands and 〈◊〉 alost from the Heat , and the Water from the Air , and in this motion is the Life of all Creatures that can be named , and signifieth the Holy Ghost ; who c●useth the living motion in all the Powers of the Father . The Son and Holy 〈◊〉 nothing less or greater than the Father . The Trinity . 4. This Ternary is manifest in Man's Body and all Creatures , also in Wood and Vegetables , and in Stone and Minerals . In Man's Heart , Veins and Brain , is a Spirit , and all the Powers which move in the Heart , Veins and Brain signifie the Father , thence springeth up a Light of Understanding , in the Power of which Knowledge , the whole Body moveth , signifying the Son which shineth back into the Heart , Veins and Brain , as the Son into the Father , and from both Powers , proceedeth forth Reason , Skill and Wisdom to govern the whole Man , and distinguish all that is extra corpus , which is thy Spirit , wherein thou excellest the Beast , and wherein the Holy Spirit rules if thou be not a Child of Darkness , v. 97. The Father is signified by the Power of thy whole Mind , the Son by the Light in thy Mind , the Holy Ghost by the Spirit of thy Mind . The Soul containeth the first Principle , the Spirit of the Soul the second , the Astral or outward Spirit the third . So in a Beast , only Man is made by God himself , out of the best Pith or Kernel of Nature , to be his Angel and Similitude . The Beast is made out of the wild Nature of this World , through the Motion of the Stars and Elements . In all Creatures are , 1. The Power out of which the Body comes . 2. The Sap or Heart . 3. The flowing springing Spirit . CHAP. IV. Of the Creation of Angels : And first , Of the Divine Quality . 1. ALL the Powers are so in God , as no Man can reach ; but by the Creation it may be clearly known . Though all Powers are in the Father as the Astringent ( or harsh ) soft ( or gentle ) heat , cold , bitter , sour , sweet , light , sound or noise one in another as one Power , yet not in the manner as in Nature ; for Lucifer's Elevation made the Powers impure , separate and unclean ; but in God all are mild , soft , triumphing , if he may be likened to any thing , it must be to the Soul of Man , enflamed by the Holy Ghost , as a glimpse , but in God all is Spirit . The Light and Glory of the Son goeth into all the Powers of the Father and the Holy Ghost is a glimpse , but in God all is Spirit . 2. The Light and Glory of the Son goeth into all the Powers of the Father , and the Holy Ghost moveth Eternally in all , which in the Deep of the Father , is like a Divine Salitter or Salnitrum to be likened to the Earth , which before its Corruption was such , not hard , cold , dark , &c. but like the clear , pure Heaven , in it all the Powers were fair and heavenly , till Lucifer spoil'd it . But the Fathers heavenly Salitter doth generate all manner of Divine Trees and Plants , bearing Fruits of Life , with heavenly colours , smells , tastes , different , every quality bearing his own Fruit : as Nature doth endeavour to produce in this dark Dungeon or Den of this World , hard , dark , dead , Trees and Fruits , and precious Stones , Gold , Silver , which are all but dark shadows of the Divine Being , mixed with hellish qualities and smells , but the Trees meant here are Heavenly and Spiritual , and yet truly and properly such . In which Holy Kingdom are two things mainly to be consider'd . 3. The Salitter which are moving springing Powers . 2. Mercurius or the sound , which is the voice and sound of all Creatures , and that in the Earth ( which causeth the growing of Gold , and all other Metals ) shadows out . All the exquisite Musick of this World compar'd with the Harmony of that Sound , is as the howling of Dogs . 4. For though Nature hath always from her beginning used highest diligence to produce heavenly Forms in Power , in all Creatures and Productions , also in all Delicacies and Arts ; for it would f●in be delivered from this Vanity , that it might procreate Holy Forms in Power , but Death hath entered , and doth and must hinder it ; for Man's infectious Lust to Eat of both the Qualities of Evil and Good spoil'd the Salitter , and stopt his Ears against the Sacred sound , whereas the Divine Salitter and Mercurius is the Food of Angels . 5. Of the Creation of Angels . Philosophers , who supposed Angels were created only out of the Light have erred , for they were made out of all the Powers of God. The total Holy Trinity made by its moving a Body like a little God out of the Salitter and Mercurius , that is , out of the Exit and Excrescence , and being made are a distinct Substance . As while a Mother hath a Seed in her self , it is hers ; but when it is become a Child , it is its proper own , though cannot live but by the Mothers Food ; but the quality External without the Child's Body is not the Child's Propriety , the Mother nor the Mothers Food , but what the Mother out of love gives , thus are the Angels . And the Mother may well thrust from her the rebellious Child , and with-hold her Food from it . Thus was it with Lucifer , God withdrew his Divine Food when he elevated himself , then must a Spirit faint , and can no more subsist as before , than a Man without Air , nor can the Angels without their Mother . CHAP. V. Of the Corporeal Substance , Being , and Property of an Angel ▪ 1. TO answer what their Figure , Body or Shape is . They and Man bear the like Image ; how else must we be like them in the Resurrection ? And Moses and Elias were in their own Form on Mount Tabor , and Elias was taken up alive . And Jesus shall come again as they saw him go . As in God we observe , 1. The Salitter , or Divine Powers out of which the Body or Corporeity is . 2. The Mercurius , Tone or Sound ; so is it in an Angel , who have as Men the five Doors of that we call Senses . CHAP. VI. How an Angel and a Man is the Similitude of God. 1. AS is the Being and Divine Body of God , so is the Being and Body of an Angel and a Man , with this only difference , that the Angel and Man is but a Creature , not the whole Being , whom if he resist , the Father may justly cast him out . 2. The whole Father speaketh out of all the Powers of the Godhead , the Word ( that is ) the Son of God , this Word is the Father's Glance and Majesty , proceeding out of his Salitter and Mercurius , which being spoken turneth back , and ever is in all the Powers of the Father as a glorious Eternal splendor . Now that Word hath so swift a sharpness , that instantly it goeth through the whole deep of the Father , and the sharpness is the Holy Ghost . 3. Now in an Angel and a Man the Head is the Council-seat , signifying the Father , whither all the Powers rise , for higher they cannot ; and the five Senses as Counsellors agree , and what they decree , is concreted into a Judge , as a word in its Centre , the Heart as a self-subsisting Person signifying the Son of God. And that goeth from the Heart to the Mouth and Tongue , with its Mercurial sharpness to distinction , and that signifieth the Holy Ghost . 4. The Mouth sheweth an Angel and a Man not to be Almighty , for through that , both must dr●w in the Powers of the Father , or cannot live , an Angel as well as a Man , only theirs is the Spirit whence the Air of this World existeth , which he must do , or cannot be a moveable Creature , he Eats ( as men do ) the Heavenly Fruit , and hath a Body in the same Form as Man with all the Members ( except those of Generation Gu●s and Fundament ) but all spiritual and heavenly ; Man had need of those only by his Fall. 5. Out of the Divine Salitter and Mercurius are produced Trees , Plants , Fruits , Flowers and all sorts , not a shadow of such but really substantial : yet as the Angels are , such is the Vegetation , but not in the two Qualities of Evil and Good , but only in one , the Good. Those Fruits the Angels pluck with their hands and eat , but need no Teeth , for they are Divine Powers , and whatsoever they have Externally or without them is not their corporeal Propriety , but God's Gift to them ▪ CHAP. VII . 1. GOD at the first made three Kingdoms of Angels , their Kings were Michael , Lucifer and Uriel . The whole Deep betwixt the Stars is one , the other two are without and above it according to the Trinity : in the midst of all which is the Son of God , yet no part of either further or nearer to him , 〈◊〉 are the three Kingdoms circular about him . In all which the Father is Power and Kingdom ▪ The Son Light and Splendor . The Holy Ghost Mo●ing or Exit● Seen in the whole Creation in a Gold-stone , the Salitter and Mercurius signifieth the Father , the Gold the Son , the Virtue the Holy Ghost . CHAP. VIII . 1. THE Angelical Kingdoms are formed according to the Divine Being , only their Bodies are Creatures , and their Kingdom , Court or Locality is not theirs ▪ for a natural right as their Bodies are but belongeth to God the Father , out of whose Powers it was made . 2. And as the Father generateth the Son , and as the Holy Ghost goeth forth from both : So do the Angels in their Power generate the Light and Knowledge in them , and by them the Spirit goeth forth from their Heart , Light and all their Powers . 3. The Corporeal Body of 〈…〉 Angel is as it were one Kingdom , or as the Holy Trinity . All Power is in God the Father , he is in his Deep , the Fountain of Light and Darkness ▪ Air , Water , Heat , Cold , Hard , Soft , Thick , Thin , Astringent , Bitter , Sweet , Sour , Sound or Tone , all which are in Angels and Man : but Man hath corrupted i● 〈◊〉 us the Light of the Sun is intolerable , so is our unqualified Heat , Cold , 〈…〉 . 4. And when the Creature willeth to elevate it self in the Light above the Humility of Love , 〈◊〉 kindleth a Fire which extinguisheth the Light , and falls into Darkness : ( which ( as the snuff of a Candle is ▪ ●id , in the Centre of the Light ) as is app●r●nt i● Lucifer . ● . Now how we may conceiue that God is an ●●gry zealous God , and a gracious merciful God , the seven ▪ Species or Circumstance must be 〈…〉 to win , The 1. Astringent . 2. Sweet . 3. Bitter . 4. Heat . 5. 〈◊〉 . 6. Tone or Sound . 7. The Body generated out of the other six Spirits . 6. The sweet Quality fl●eth from the bitter , which is the cause of the growth of Fruit in Vegetables , and the Astringent and bitter eagerly pursue it , cloaths it , and is the cause of a stalk , and when it overtakes it , strives to hinder its farther flight , and so comes the knot in the stalks , through which is a small Orifice , the sweet Quality gets through that , and then comes more stalk , leaves and blossoms , which by the external heat and light gets colours ; but the sweet Water is not a Mother strong enough to produce Fruit , but the blossoms being fallen off , the outward Heat with the united aid of all the Qualities bringeth the Fruit. 7. The Light riseth up only in the sweet Quality , no thing can be kindled but that in which the sweet Quality is predominant , for the Spirit riseth up only in the Water . A Stone or Earth cannot be kindled , because the Astringent and bitter Qualities are predominant in them , only . The Earth when the earthy quality is boyl'd out , is brought ( as in Gun-powder ) to give a flash of Terror , wherein the Devil in the anger of God representeth himself . 8. But that the Water will not burn , is because it is not the sweet Water , but Elementary only : Else Water were not Mortal . Flesh shineth not , but fat doth , the sweet quality prevailing ; therefore lean Creatures are not merry . Q. Where are the seven Spirits ? 9. A. All Heaven and this World , and all the Creatures in Heaven and Earth are comprehended in them . Q. Seeing God is every where , and is himself all , How comes heat , cold , wrath , and fierceness among the Creatures ? 10. A. The first four Forms are at Enmity with each other without the Light , and yet are the cause of the Life . 11. Know , that all within the Stars was a holy Salitter and the place of Lucifer , whose proud Elevation kindled the seven qualifying and Fountain-Spirits , all was burning . The Astringent compacted so vigorously that Stones were generated , and so Cold , that the sweet Water became Ice , and part thick stinking and raging Poison . 12. Whereupon Lucifer was thrust out , and instantly insued the Creation of this World , and the hard , spoiled , corrupt matter , which had wrought out it self in the kindling the seven Qualities , was driven together , whence Earth and Stones came to be , and after that , all the Creatures were made of the kindled Salitter of the seven Spirits of God , their kindling made the fierceness of one Property against another , and the Creatures from the same impulse do bite and annoy each other . 13. Upon which , the Universal God hath Decreed the last Judgment , to separate the Good unto the meek Delight , which was before the kindling by Lucifer : and give that which is fierce and wrathful , to be an Habitation for the Devil for ever . The Good Men being Eternally with their King Jesus Christ. CHAP. X. 1. THE sixth Fountain Spirit is the Sound , Tone or Noise . 1. Whence is the singing Melody of the Angels , and all Colours and Beauty are from the Tone or Mercurius . 2. Hardness is the Father , but the whole Salitter is the Mother ; for if the hardness were both Father and Mother , a Stone would sound and ring . 3. But where the Light is generated out of the Heat , there riseth the sound ( viz. ) The Astringent Quality rubbeth it self with the bitter , making Heat rise up in the sweet Water , the flash of Light distinguisheth there , and i●pregn●teth the bitter and Astringent , so that the moving Spirits would speak . Then the flash coming from the bitter , breaketh open the hard , and the Tone goeth forth as it was decreed in the Centre , in the middle of the Circle , the Council of the seven Spirits . 4. Therefore all the Veins and Powers go into the Tongue that the Noise may go forth gently . 5. Of the seven Spirits , six always generate the seventh , without every one there would not be any one . 6. But the Author saith , his naming of but two or three to the Nativity of a Spirit is ( though he saw them all seven well ) yet , because of his weakness , he could not bear the speculating them all at once in their Perfection , but in part . 7. Otherwise if a thought through the Centre of Nature , could penetrate all the Forms , it were free from the Bond of Nature . 8. From the flash comes the Light of the Majesty ; therefore if any one could in his flesh comprehend the flash , kindling it self in the central Fountain of the Heart , which the Author saith he very well saw how it is , that Person could clarifie or transfigure his Body therewith , and be like the Angels : and no more bestial . 9. The Soul hath the first Principle , the Spirit of the Soul hath the second , the Astral Spirit hath the third in the Elements . 10. When a Fire riseth up in one of the Fountain Spirits , it is not concealed from the Soul , which may awaken the other Spirits , and it hath a Prison , and ( if the Fire become too big ) can shut up the kindled Spirit in the Astringent quality till it be allay'd and extinguished : Else the Sap that is in the whole seven will become dry , and then thou art a Hellish Firebrand . But if thou take the evil Spirit , and imprison it , and turn a submissive Heart and Will to God , contemning Honour , Pleasure , Riches , Wantonness , by bearing the Cross and being the Worlds Fools , then will not the Fire at the last Judgment Day stick to thy sappy Spirits , but after this anxious trouble God will in the Resurrection Crown thee ▪ and thou wilt be a Triumphing Angel. 11. Q. Is there in God also any contrary Will , amongst the Spirits of God ? 12. A. No , tho' the great earnest severity of God may by the former Writings of the Spirit be seen , yet in God is no disunion , in him all the Spirits Love and Triumph as one Spirit , but in the innermost secret geniture ( not apprehended by any Creature but in the flash ) it must be so , for Life and Omniscience is thus begotten ; for tho' Lucifer kindled the Spirits of this World , and made it all faint and half dead , yet this World belongeth to the Body of God the Father as well as Heaven . 13. And the whole Trinity is generated in the Heart of all Angels and Men , except the Devil and Damned Men , and in such a manner is God Almighty , All-seeing , &c. and proveth the Hearts and Reins . 14. Thus also all the Devils and Damned must in the Salitter which they have corrupted be his Eternal Priseners in Torment and Reproach . 15. 1. The hardness gives extream cold . 2. The sweetness gaspeth and fainteth . 3. The bitterness teareth like a hot Plague as Gall. 4. The Fire is as a wrathful Sulphur . 5 Love is turn'd into Enmity . 6. Sound is as a crackling Fire or Thunder out of a hollow place . 7. Their Region a hole of Mourning . Their Food is the fierceness of all the Qualities . CHAP. XI . 1. THE seventh Spirit is the Body wherein Heaven and Earth . Beauty and Joy rise up , being generated out of the other six ; in colour Azure or Heaven Blew , were it not for this , there would be neither Man nor Angel , and God would be an unsearchable Power . 2. All the seven Spirits without the rising up of the flash , were a dark Valley , but when the flash riseth up between the Astringent and the Bitter , in the Heats shining in the sweet Water , it makes all living , and the Power which riseth up in the flash is the Love , and all the seven Spirits thus enlightened , become a palpable Body to speak after an Angelical manner , and this is the Body of Nature , wherein all heavenly Creatures , Idea's , Figures or Vegetations are imaged or fashioned . 3. The Light is the Life of all the seven Spirits , it is their Son and Heart , they are its Father , him they Eternally generate , in him triumph . This Light or Majesty is the second Person in the Trinity , and is another Person from the seven Spirits , and the seven Spirits rise up continually in the Light , and are the Father . 4. And this splendor of the Light in the seventh Nature-spirit , ( viz. ) the going forth of the Powers to form and image all in the seventh Spirit , this out-going or Exit of the glance , is the true Holy Ghost , proceeding from the Father and the Son. 5. This the Jews , Turks and Heathens might find in their own Life , and by these three they must rise again . 6. But that the Christians boast not , and scorn them ; Know , that if the Turks be of an Astringent Quality , and the Heathens of a Bitter , yet if they stand in the anxious Birth , seeking Rest and Grace ( though not in the right place ) God is every where . And the Christian is generated in the Heat , where the Light springeth up in the sweet-water , yet take heed by drying up the Water thou extinguish not the Light and be burnt . 7. The six Spirits rise up alway in a compleat Birth in the seventh , and the corporeal drying of them is called Divine Salitter . 8. The Angels are not all of equal Power , though every one hath the might of all the Fountain Spirits , but in every one there is somewhat of one Quality more predominant than another , wherein he is glorified . 9. Such as the Salitter was in every place at the time of their Creation , in such is the Angel strongest , and according to which is he named . 10. As Flowers in Meadows receive colours from each ones Quality : So the Holy Angels , some are strongest in the Astringent quality , and are of a brownish , dusky grey , white light , like Twilight , and nearest the Quality of Cold , and when the Light of the Son of God shineth on them , they are of a brownish purple flash of Lightening , very bright in their Quality . 11. Some are of the Quality of Water-light like the Holy Heaven , and when the Light shineth on them , they look like a Chrystalline Sea. 12. Some are strongest in the Bitter Quality , and are like a green precious Stone or Emerald , sparkling like a flash of Lightening , and when the Light shineth on them , they appear as a greenish red , as a Carbuncle , or as if the Life had its Original there . 13. Some are of the Quality of Heat , and they are brightest of all , yellowish and reddish , and when the Light shineth on them , they are like the flash or Lightening of the Son of God. 14. Some are strongest in the Quality of Love , and are a glance of the Heavenly Joyfulness very bright , and when the Light shines on them , they look like light blew azure lustre . 15. Some are strongest in the Quality of the Tone or Sound , and are bright also , and when the Light shineth on them , they look as if something would lift up it self aloft there , in the rising of the flash of Lightening . 16. Some are of the quality of the total Nature , as a general mixture , and when the Light shineth on them , they look like the Holy Heaven formed out of all the Spirits of God. 17. But the King is the Heart of all the qualities , and hath his Court , Province or Circumference in the Centre , as the Sun amongst the other Planets , so great is a Cherubim or King of Angels . 18. The Author saith this Revelation was given him of God , not that he had gone into Heaven and beheld it , nor had any told it him ; for if any , yea tho' an Angel he could not have understood or believed it , but have doubted whether it had been an Angel sent of God or no , but because it is generated in the Centre or Circle of Life , as a bright self-evidencing Light like the Heavenly Birth or rising up of the Holy Ghost , with a fiery impulse of the Spirit , he could not withstand it , at which let him that mocketh fear , lest he soweth mocking and Eternally reap it . 19. Worldly Wisdom is Born Blind , therefore must all be Born again , which new Birth begets the flash of Life in the sweet Spring or Fountain Water of the Heart , and then it seeth . 20. And therefore hath Christ ordained the Baptism in the Water , because the birth of the Light riseth up in the Water , which hath from the beginning of the World been a Mystery till now . 21. This World is a Type of Heaven . 22. The Stars denote the Angels being unaltered . 23. The Elements in the deep between the Stars and Earth , by their often alterations of being bright , and sometimes louring , blew , whitish , duskish , wet and dry signifie the wonderful proportion , variety and change of the posture of Heaven , yet all according to the rising up of the Spirits of God , and the Glory of the Son of God shining Eternally therein . 24. The Earth sheweth the Heavenly Nature , or the seventh Spirit of Nature , in which the Ideas rise up . 25. The Birds , Fishes , Beasts , Worms , Trees , Plants and Flowers set forth the forms in Heaven , tho' they are in clarity and brightness , who rise there and go away again , not being compacted as the Angels are ? but a figure , and if imaged in one Spirit , the same by wrestling with another Spirit is divided and altered , therefore also the Creatures in this World are created Transitory . CHAP. XIII . Of the Doleful Terrible Fall of Lucifer and his Kingdom . 1. WHen Lucifer saw his own Excellencies , then his Heart or Life Spirit exalted it self , aspiring to triumph over the Divine Birth , the Son or Heart of God. 2. For the seven Fountain Spirits who are the Father of the Light were pleased to become creaturely in him , and gave him the superior Primacy , in whose bright Light was perfect understanding . 3. But he , seeing himself so Triumphant , moved the Spirit generated by the seven so hard and strongly , that it became very fiery , climbing up in the Fountain of the Heart . 4. But had it moved gently and lovingly , as the seven did before they became creaturely , there had been generated a lovely , mild Son , like to the Son of God , and then the Infinite Light , the Son of God , would have been delighted in , and played with the small Light in Lucifer , as with a young Son or dear little Brother . 5. But let not the Devil make any believe , Gods will was that he had some Men should be loft , and so pervert Gods Truth defending the Devil by Lies . 6. For know , the whole Deity hath in its innermost Birth or Pith , a very tart , terrible , sharpness , in which , 1. The Astringent quality is a very hard , dark , cold , attracting like the extream Frost , congealed Water , when suppose the Sun totally taken away , which austere attraction , causeth fixation of the Body , and the hardness drieth it up so , that it subsisteth creaturely . 7. The bitter quality is tearing , cutting and penetrating , driving the Astringent to Mobility . From the fierce rubbing and raging of both which , 8. A wrathful kindling proceedeth . 9. And in this eager strife existeth a hard Tone or Noise penetrating all like a Tyrant , according to which God calls himself an Angry , Jealous God , and in this consisteth Hell , Enmity and Eternal Perdition : And such a Creature is the Devil come to be . 10. And in these is God an All-comprehensible , All-fixing , Sharp God. 11. But in the strife and heat of these qualities ariseth the Light , and in the Light and the Sweet Water the Flash of Life , wherein all the foregoing qualities are made pleasant , as a sour Apple by the Sun is made sweet and good , yet the Taste of the other qualities remain in it . The Head Spring and Fountain of Sin. 12. Lucifer's qualifying Spirits , having an Imaging Power in that Royal Body , vehemently affected the high Light , so triumphantly that they lifted up themselves to Pomp and Stateliness , leaving the Angelical Obedience , whereby the great bright flash became , so bright as was intolerable to the Fountain Spirits , against the right of Nature . So that the bitter quality which Existeth in the sweet Water , and is the cause of joy trembled and rub'd it self so hard in the Astringent , that the Fountain or Quality of Heat was eagerly kindled : Which bitter and hot Quality caus'd the Astringent to dry up the sweet Water , wherein the Heavenly Heat and Light have their Being . And thenceforth could not the Heat rise to a Flame or Light ( for the Light existeth in the Oyliness of the Water , thus dryed up ) but glowed , as red hot Iron , or rather a very hard Stone , in the greatest Heat . 13. Not that the Spirit of the Water was devoured , but its quality was turn'd into a dusky , hot and sour Quality : Which introduced extremity of Cold also , whereby the whole Body grew fierce and wrathful . And the bitter Quality raged and became a Poyson , hence sprung the first Poyson ; which bitter poysonous Death comes also into poor Humane Flesh. 14. And now was Lucifer an Astringent ; hot , bitter , dark , cold , sour , stinking , poysonous Fountain . And the Tone rose up through the bitter Qualities , penetrating the Heat and Astringent hard Quality , as a clap of Thunder . 15. God created Angels out of himself , that they might be harder and dryer compacted than the Ideas or Forms , which , through the qualifying of the Spirits of God in Nature rise up , and through the moving of the Spirits pass away again , that their Light in their hardness , should shine brighter , and the Tone of their Body should sound clearer and shriller than it did before ( either shine or sound ) in the Salitter , which was thin and dim . And therefore they lifted up themselves ( tho' they knew themselves to be but a piece of the total God ) supposing , they were a fairer little Son than the Son of God himself , and that they could qualifie , operate and elevate themselves above the whole God , and Rule and Govern all without Corrival or Supream Comptroller . 16. Here lyes the Root of Covetousness , Envy , Pride and Wrath. All Lucifer's Angels fell with him ; for he was created out of the Kernel of the Salitter , out of which they were created , he their Lord , they were all of one will with him , which they would not suffer to be taken away . 17. Q. Did not the Universal God know this before the Creation of the Angels ? 18. A. No. for if so , it had been a Predestinate Will in God to have it so , and had been no Enmity against God , but God had created him a Devil . God made him a King of Light , and for Disobedience spewed him out of his Royal Throne . 19. God knew this according to his Wrath , in which he is not called God but a consuming ●ire , but knew not this according to his Love , according to which he is called God , into which no fierceness entreth , and so God is alone called God or Goodness 20 And what Gods Love knoweth sensibly or feelingly in it self , that it also , and that only it willeth . 21. The Devils Prison is in , upon and above the Earth up to the Moon , till the last day ; And , 22. Then their House will be in the place where the Earth now standeth , and this will be called the Burning Hell : but not in such a Form as it now standeth , but separated in the kindled wrath Fire into a dark , hot , cold , rugged , hard , bitter , stinking Reli●ks , dregs or dross . CHAP. XVIII . Of the Creation of Heaven and Earth . 1. WHen the Astringent quality was predominant , the hard , dry Stones came to be 2. But where the Astringent and Bitter were equally predominant , there sharp Gravel and Sand. 3. Where the Tone and Astringent in the Water , there Copper , Iron , and Rocky Oar. 4. Where the Water , there the wild Earth : But the Bitter Spirit is the chief cause of the Black Earth . 5. Yet the Heat in the Astringent chiefly helped to make the hardness ▪ and there it generated the noblest and preciousest Sa●●●ter in the Earth , as Gold , Silver , and precious Stones . 6. But when the hot Spirit in the sweet Water was predominant in the Love , the Astringent made the Oar of precious Stones , &c. CHAP. XIX . Concerning Heaven , what it is , where it is , and how it is . 1. THat there is a pure glorious Heaven in all the three Births aloft above the deep of this World , in which is Gods Being and the Holy Angels , he is not Born of God that denieth : Which comprizeth the Kingdoms of Michael and Uriel , and continueth as it was from Eternity , with which the innermost and holy Birth in this World uniteth , being all one Body of God ; one Heart , one Will , one God all in all , for the true Heaven is every where . 2. When thy Spirit apprehendeth the innermost Geniture of God , and presseth in through the Astral and Fleshly Geniture , it is clearly in Heaven . 3. But the Out-birth of this World was Lucifer's Kingdom to the Stars , and so far is the Wrath of God ; between which outmost Birth of this and the outmost Birth of that , is a great gulph , and are one to the other as Death is to Life , or a Stone to a Man : So that as to the Out-birth we cannot see the Angels , nor they dwell with us ; but in the innermost they dwell with us . 4. The second Birth or Geniture , viz. the Astral , standeth in the seven Fountain Spirits of this World in which the Holy Ghost also ruleth and helpeth to generate the third Holy Birth . 5. The which third Holy Birth , is the clear Holy Heaven , which uniteth with the Heart of God , and holdeth the Devil Captive in the Out-birth in the Anger Fire . 6. Out of this Heart , Jesus Christ , in the Womb of the Virgin , went into all the three Births , that he might with his innermost take the Devil Captive in the Out-birth , overcome the Wrath of God as a Victorious Prince , and in the Power of his Birth in the Flesh , press through all Men , whereby he is become Lord and King of our Heaven and Earth , over Sin , Devil , Death and Hell ; in whom , we also press through the sinful corrupted Out-dead-birth of the Flesh , through Death and the wrath of God into our Heaven , in which Heaven now sitteth our King Jesus Christ , as an Almighty Son on the Right Hand of God , being present in all the three Births in this World in all corners and places , bearing up all , ruling in the Throne of the once potent ( and now expelled ) Lucifer . 7. When Stephen saw Heaven opened , and the Lord Jesus at the Right Hand of God , his Spirit did not swing it self up into the upper Heaven aloft , but penetrated into the innermost Birth . Concerning the Constitution , and Form of the Earth . 8. Every thing must have a Root . The Earth is come from the corrupted Salitter of the outmost Birth ; for in Earth and Stones is Death , and in it is also a Life ; else Gold , Silver and Vegetables could not grow therein . 9. Three Births are in it , the outmost is Death , the second is Life pressing through it , being in the Wrath Fire , and that of Love ; and the third is the Holy Life . 10. In the outmost is Gods Wrath , else why engendereth it poysonous , venemous Worms and creeping Things ? 11. The Earth hath more than one kind of Life ; for Herbs and Wood are not Earth , nor is Fruit Wood , nor is the vertue of the Fruit God ; for the outmost Birth containeth him not , but he containeth the Out-birth . Q. Why is the Earth so Mountany , & c ? 12. A. Where the sweet Water was chief , much earthy palpable Water came to be . 13. The corrupted Salitter was more abounding in one place than another ▪ Also , 14. Where the Astringent Quality was chief in the bitterness in Mercurius , much Earth and Stones were compacted . 15. Where the Heat in the Light , much Silver and Gold , and some clear Stones . 16. Where the Love in the Light , the most precious Stones and finest Gold. 17. Where are great Lakes and Seas , over that Zenith ( there being not much Salitter ) there came to be a Valley , for which resting place the thin Water sought ; resembling the Spirit of meekness , not elevating it self as in the Bitter Fires quality the Devils did . On the words , the Evening and Morning were the first day , is said . 18. Evening and Morning reacheth only up from the Earth to the Moon , taking its Original from the Light of the Sun , which maketh the outward day and the outward Night : Not that there was then a twofold Creation of Evening and Morning . Query , Whether by it be not meant , by once turning about of the Earth , whereby the Evening and Morning came to be , that is , by one Revolution ? 19. A. Man having a Threefold Birth , tho' with his inward he uniteth with the Light of God , cannot bring it perfectly back to his Astral , and less to his outward Birth , which tho' Moses did in part , when his Face shone , but could not see God perfectly and live ; even as an Apple on a Tree cannot bring its Smell and Taste back into the Tree nor Earth . CHAP. XX. On the Creation in the Second Day , Let there be a Firmament in the midst of the Waters , &c. 1. THis Firmament divideth the impalpable , inward , pure Water from the outward , palpable , corrupted Water : Wherein is Death , which lyeth Captive below the Moon ; and is the House of the Devils , Death and Hell where the fierce Wrath of God becometh kindled daily by the Devils through the great Sins of Men , which mix with the Astral Birth in the Deep . 2. But even those pure Waters , have some of the Wrath in them ; and is that meant , where 't is said , The Heavens are not pure in his sight . 3. The innermost holds the outward Water strongly Captive , and the outward Earth also , else with the Revolution of the Globe , the Water would be divided or dissolved , and the Earth crumble away . Which Firmament is between the clear Deity and corrupt Nature . 4. Yet the Deep above the Earth may be said to be a place where Gods Holiness dwelleth , for the whole Holy Trinity dwelleth in the Centre under the Firmament of Heaven , tho' that cannot comprehend him , but dwelleth not there fully , bodily , and creaturely , as the Angels and Souls of Men do . 5. The Third Birth is the Almighty Holy Heart of God , wherein Christs Natural Body sitteth ; for his Natural Body is not as John Calvin thought , such as reacheth no farther than a little circumscribed place wherein it is . 6. For if every Man in his Astral Spirit comprehendeth the whole Body of this World , should not the Fountain Spirits in the Natural Body of Christ being out of the Fountain Spirits of Nature , and his Heart out of the inward Birth , viz. the Heart of God which comprehendeth all Angels and the Heaven of Heavens , viz. the whole Father should not it comprehend the whole World , and uphold it as the only Head , Heart and King of it , in his Hands are his Sheep whom none can pluck out . CHAP. XXI . 1. MAN is made out of the Seed , viz. Matrix of the Earth , wherein the Eye is Twofold , one in God , the other in this World out of the three Principles , not out of the Wrath , but out of the Birth of the Earth , in the Astral Birth in the part of Love , but Wrath hung to him , which he should have put forth from himself , as the Fruit putteth forth from it self the bitterness of the Tree , but that he did not , but reached back from the Love into the Wrath , and lusted after his Dead or Mortal Mother to suck her Breasts , and so brought his outermost Birth into Mortality , and his Astral Birth or Life into the part of the Wrath. 2. Man's Soul or Spirit is generated out of the Astral , and is the third Birth in him : As an Apple on a Tree is the third Birth , which though it be United with the Word of God in its innermost Birth , yet the Wrath being in the Mother of its Body , it remains palpable , must dye and rot : but at the last Judgment Day , the Power of the Principle out of which the Apple groweth , shall spring anew in Paradice , and be a Fruit for Men in the other Life . 3. And Man's Body hath the same Hope , for though the bestial Body must putrifie , yet its vertue liveth in the four Elements in the Word : and there grows out of it beautiful Roses : and if thy Soul standeth in the Love , thou canst while thy Body liveth here , live and reign with God in Heaven , according to the Spirit of the Soul , which the Devil seeth not . 4. But for that thy Astral Birth standeth one part in the Wrath , the Devil seeth into that part ( viz. ) of the Wrath into thy Heart : where , if thou give him any room , he teareth that part of the Astral Birth which standeth in the Love , out from the Word , and then thy Heart is a dark Valley , and if thou labour not quickly to kindle the Light again , he kindleth the Wrath-fire , and then thou art a Devil , and into what thou hast sowed thy Seed , that is thy Soul , and in that part shall thy Body arise . The striving of the seven Spirits in the Earth , the Depth in the Centre . 5. In the strife of the Astringency , bitterness and sweet water the Astringency is Predominant , which is dry . The sweet quality is extensive and yielding ; yet the bitterness and sweet quality struggle till the Astringency dry and harden them , and thence , ( from their unwilling Captivity ) Anguish riseth up : just as in a Dying Man , in this anxiety Heat riseth , whereby a Sweat exhaleth as in one yielding to the Captivity of Death . That Sweat the Astringent and bitter qualities lay hold on as their Son , which they had begotten on the sweet quality , which they had killed . 6. However the Astringent being strong , and the Bitter swift , from their Joy in their Son do stuff it , that it swells and grows full and great . And when the Astringent striveth to captivate the Bitter , and the Body begins to be too streight or narrow , and that the strife there be too great , the Bitter must yield , but cannot be kill'd , but leaps aside , and breaks out of the Body into Strings or Threads : taking the Son's sap with it . And this is Vegetation and growing of a Root in the Earth . Q. How can God be in this Vegetation ? 7. A. That is the Vegetation of Nature , and if the wrath Fire were not in the three Qualities , ( viz. ) Astringent , Sweet and Bitter ; God might plainly be seen , but the Wrath makes the Astringent a cold Fire , and its Attraction to be too hard : and maketh the Sweet too thick and dark : and the Bitter too raging and swelling , else they might kindle that Fire from whence the Light would exist , and from the Light , the Love ▪ and from the same Fire-flash the Tone , and then would be a Heavenly Body , wherein the Light of God would and doth shine , and then would be a Heavenly Fruit , as it springeth up in Heaven , and the Light would generate it self in the sweet-water , and there would be a bright shining Heavenly Body where God is . 8. But being the first three Qualities are benummed in Death , they remain a dark Eternal Prison , God's Wrath. Death and Hell a source of Torment . Not that the three Qualities are reprobated even to the innermost , but only the outward palpable Body , and therein the outward Hellish . 9. Thus is seen how the Kingdom of God and of Hell hang one to another as one Body , and yet the one comprehendeth not the other , but the Heat , Light , Love and Sou●d are a kind of second Birth , making the outward moveable , and in the inward standeth the sound of God's Word , which seeing it riseth up through the Astringent , bitter Death , and generateth a Body in the half-dead Water , that Body is therefore Evil and Good , which may thus be demonstrated . 10. One taking a Surfeit by any mortiferous Herb , Water , or unwholsom Flesh , let the same kind of Water , Herb or Flesh be distilled or burnt , whereby the outward Poison which standeth in Death is gone , the Astral Vigour remaineth ( that Dead Body being gone ) wherewith if good Treacle be mixed , which holdeth Captive the Wrath in the Astral Birth , and give it the Sick in warm Drink , then operateth the innermost Birth which hath diseased the Person , and Cureth . Whereby is seen , that the Power of the Eternal Life wrestleth in the Dead Earth in Anguish , but cannot bud till the Death be severed , which hangeth to it , for the Wrath is the Life of Death and of the Devil , wherein standeth their corporeal Bodies or Being , for the Dead Birth or Geniture is their Eternal House . CHAP. XXII . AFter other things in this Chapter , are the seven times Refining of Silver , and especially Gold , till it become Triumphing . CHAP. XXIII . 1. THE earnest and severe Birth or Geniture , out of which the Wrath of God , Hell and Death are come to be hath been from Eternity in God : but not accensible nor elevable , not kindled or domineering , without which , severe Birth would be neither God , Life nor Heaven , Angel , nor Creature . The Gate of the Holy Trinity . 2. The whole Birth of the Heaven of all Heavens , this World , the place of the Earth and of all Creatures , and whatever can be thought of , all that together is God the Father . And in every the least circle imaginable is the whole Birth of God perfectly ▪ perpetually and irresistably : but if in a Creature or Place the Light be extinguish'd , there is the Austere Birth , which lyeth hid in the Light in the innermost Kernel . 3. The second Person is the Light , which is continually generated out of all the Powers , and enlighteneth again all the Powers of the Father ; an instance whereof , is in the kindled Fires in this World , the innate Son is the meek Joy and Delight of the Father . Now the Father and the Son are equally great , the one could not be without the other . If the Jews , Turks and Heathen will convert , the Light will rise up in them gloriously . 4. The third Person is the moving Spirit of Life . Thus there is One God and Three distinct Persons , neither of them can comprehend , with-hold or fathom the Original of the other . 5. If any will be Saints , and not Devils , let them generate in the meek , holy Law of God , else they shall Eternally generate in the austere severe Geniture o● God's Wrath. But the Deity is a very simple , pure , meek , loving ▪ quie● , unanimous Being , through which the sharpness of the innermost Birth can never elevate it self , but remains hidden . CHAP. XXIV . Of the incorporating or Compaction of the Stars . 1. GOD moved the whole Body of Nature contained in the Extent of this World , ( on the 4th Day ) which ( though it was benummed ) yet the Life was hid in it , and generated the ●tars out of Nature , so the Light rose up making its Seat in the House of Death , which Death could comprehend as little as Wrath doth Meekness . 2. As a Tree hath Life . Vegetation and Sap producing Fruit , which the dry Bark hath little of , through which the living Power thrusteth forth Twiggs , while the withered Rind harboureth Worms , which at last destroy the Tree . It is the Love which breaketh through the House of Death , and is one Life with God. 3. The Stars are come out of the Power of the seven Spirits of God , for the Wrath of God was kindled by the Devil : and the Out-birth as dross and scum was driven together , whence came Earth and Stones ; for the Body of God as to this World could not remain in Death , but the corrupted Nature with its palpability , hath remained in Death , and is the House of Devils ; therefore God created new Angels , ( viz. ) Adam , and would bar up Lucifer in the outer Darkness . Q. Why had not this been done instantly , and then he had not done so much Mischief ? 4. A. God purposed to make an excellent Angelical Army out of the Earth , and all Vegetations after a Heavenly manner , and then Extract the Heart or Kernel at last , and separate it from Death , and the Death of the Earth and Wrath therein should be Lucifer's , who in the mean time should , and now doth , lye Captive in the Deep above the Earth . 5. But that there are so many Stars of differing Operations , shews God's Infiniteness , and their continuance shews there shall be a constant Uniform Birth . Q. When the Devil and his Angels fell , why had not God instantly bolted him up in the place where he fell ? 6. A. What Sin hath the Salitter committed that it should stand totally in Eternal shame ? None ; therefore God willed to use i● as a Dwelling for the new Race of Angels , Adam and his Children , and leave only the kindled fierceness to the Devil , which had it been all left to the Devil , out of it could not a new Body have been built . 7. The Stars are a sharp Birth and innermost Geniture , which had theirfirst kindling from Heaven , and God useth them as an Instrument to the wrestling fighting Birth , and to anxiety , for on the third Day the anxiety in the Birth of this World , rub'd it self , whence the Fire ▪ flash existed , and the Light of the Stars kindled it self in the Water of Life , till ▪ the ▪ third Day Nature was a dark Valley , and then Life brake through Death , and the new Birth began ; for so long Jesus Christ rested in Death . The old Body which standeth in the austereness is a House to the Devil , but the new to the Kingdom of Christ. CHAP. XXV . 1. EVery Star hath a peculiar Property , as may be perceived by the various curious Ornament of the blossoming Earth , which variety should have kindled the old Body into so many Powers to break forth through the Wrath ▪ that the new Life might have all the Powers , that e●er the old had before the times of the Wrath , which new Body blossomed at the Creation , but Nature being by Man more corrupted , God Cursed the Ground , for Man took hold of the Fruit of the old Body ; wherefore the Fruit of the new was hidden , and the bestial Body had ●Eves Wrath Apples to Eat . 2. Concerning the Sun. As far as the middle Point or Centre hath kindled it self just so big is the Sun , for that is the Sun. The Light of the Meekness of the Sun uniteth with the pure Deity , and were the great Heat taken away from the Sun it would be one Light with God , but the Heat cannot comprehend the Light ; therefore the place of the Sun remaineth in the Body of God's Wrath. 3. The Sun hath its royal place to it self , whence it moveth not , but the Earth rouls about every 24 Hours : and compasseth the place of the Sun once every Year , as do the other Planets ; but Saturn , Jupiter and Mars by reason of their great heighth , cannot do it so soon . 1. The Life of a Creature is in the Heat of the Heart , so is the Sun to the whole Deep . 2. The Gall is not existed from the Heart , but yet is the Mobility or stirring of the Heart , by a Vein that goeth from the one to the other ; so is Mars . 3. The Brain is the Power of the Heart , so is Jupiter . The Astral Birth stands with one Root in the Holy Heaven , and with the Corporeity is in the Wrath. CHAP. XXVI . 1. SAturn is Cold and Astringent , and takes not his Power from the Sun , but as the Sun is the Heart of the Life , so is Saturn the beginner of Corporeity , and of all Formings , and as Jupiter is of the Brain , so is this of the Skull : his place is in the midst between Jupiter and the general Sphere of the fixed Stars . 2. Venus is a gracious kindler of Love in Nature : for when the two Spirits of the Life and Mobility were risen up out of the place of the Sun , viz. Mars and Jupiter , then the Meekness as a Seed of the Water , pressed downward with the Power of Light , whence existed the Love of Life , or Planet Venus : mitigating the fierceness of Mars , and humbling Jupiter ; else the Brains would break through the Brain Pan : and transmute it self in high-mindedness , in the manner of Proud Lucifer . 3. Of Mercurius . The seven Spirits of God are perfectly in every place , but if in any one place they wrestle not triumphingly , in that place is no Mobility , but a deep Darkness : such a House is the House of Flesh in Man , such was the whole space of this World , when the Deity , in the 7 Spirits had withdrawn it self from the Devils : and had so continued , if the seven Planets and Stars had not risen from God's Spirits , but the Heart of the Deity hideth it self in the Corporeity and Out-birth of this World ; which therefore is in great Anguish , till the Heart of God will move it self again in the seven Spirits of God in this World , and kindle them , and then the Sun and Stars will pass away again , to their first place , and the Light of God shall fill all the Body of this World , and when the anxiety tasteth the sweetness of the Light of God , all is richly full of Joy , and the whole Body triumpheth , which now cannot be : because the fierce captive Devil keeps House in the Out-brith of this World , till the last Judgment Day , and then the Heart of God with his Fan will cleanse his Flour , and breaking through , Proclaim bright Day . 4. The Earth is the Fruit of the seventh Spirit of God , but Man's Body is far more Noble , being an Extracted Mass out of the Salitter , out of the seventh Nature-Spirit . 5. When the Seed is generated , the Astringent Spirit draweth together a Mass out of the sweet Water : that is out of the Unctuosity of the Blood of the Heart ; which Oyl or Sap hath in it the Root of the whole Man ; as Tinder cast into Straw . 6. But if the Light had kindled it self in the Birth of the Soul , all the Fountain Spirits ( according to the right of the Deity ) had triumphantly United with the Deity , and had been a living Angel : but because the Wrath had already infected the Salitter ; that Danger was to be feared which befell Lucifer ; therefore , the Extract whereof Man 's Body was made , was not become Earth , though it was of the Salitter of the Earth , but was held by the Word , till the Love-Spirit , out of the Heart of God glanced on the Salitter of the Mass : then did the Salitter become impregnated in the Centre of the Soul , and the Light abode in the Centre of the Mass , and the Word stood in the Mass in the Sound . This Book was Written by J. B. in the Year 1612. Being his first Book . It was taken from the Author and not finished , but that Defect supplied in his other Writings . Aurorae Finis . THE Three Principles OF THE Divine Essence . CHAP. I. Of the First Principle of the Divine Essence . 1. THough God generateth the Essence of all Essences out of Himself ; for through Him and in Him are all things , yet Evil is not God. And though the first Principle be the earnest Fountain of Tartness , and Cause of all Mobility , yet if that be irradiated with Divine Light , it is no more Wrath or Tartness , but great Joy. 2. Though also God hath no Beginning , it is here set down as if he had , to distinguish the first from the second Principle . Although it cannot be said that Bitterness , Sorrow , or Hell Fire are in God ; for God made no Devil nor Death , yet those things are in Nature , and Nature originateth from God , according to the first Principle of the Father , whose is call'd Angry , not in himself but in the Spirit of the Creature , which hath enkindled it self , and the Wrath of God burneth therein . 3. God is the incomprehensible Infinite Spirit . A Spirit doth ever nothing but ascend , flow , move and generate it self , in a Threefold Form , viz. Bitterness , Harshness , and Heat , neither of which is the first or last ; for a Spirit is like a Will which rising up , beholdeth , perfecteth and generateth it self . 4. Three things are in the Original , whence all things came to be , Sulphur , Mercurius and Sal. In Sulphur is Soul or Spirit and Matter . In Mercury is harshness , Bitterness , Fire and Water , of which four Sal is the Child . From harshness , bitterness and fire in the first Principle , come wo , torment , trembling , and burning ; yet from those three , is also generated Water . But in the first Principle God is not called God , but a devouring Fire . CHAP. II. Of the first and second Principles , what God and the Divine Nature is . 1. THE Divine Essence cannot be expressed by the Tongue , the Spiraculum vitae , the Spirit of the Enlighten'd Soul seeth it ; for every Creature seeth no farther , than to its own Mother , whence it originated . The Soul was breathed out of God's first Principle into the third Principle , ( viz. ) into the Syderial and Elementary Birth , it is not therefore marvellous that it should see the whole depth of the Father in the first Principle ; it so seeing only it self in its rising . The Devils also see and know it , they wish also they neither saw nor felt it , but themselves shut themselves up from the second Principle . 2. The Sydereal Spirit which cloatheth the Soul , and the Elementary which ruleth the Foundation of the Blood , see only into that whence themselves are . But the Spirit of the Soul enlightned by the Holy Spirit of God , seeth into the Holy Divine Birth , the Heavenly Essence , the second Principle . This Door can be opened only by Prayer , seeking and knocking . 3. In the Syllable phur in Sulphur are signified , the four Forms of harshness or astringency , bitterness or attraction , anguish and fire ; but in the Sul of Sulphur , is the Soul or Spirit meant , which when it attaineth the Light , the fifth Form of Love springeth up , the Bridegroom embraceth his sacred Bride . 4. Hence by the Water Spirit in Mercurius ariseth the sixth Form or sound , so are all in one Heavenly Harmony united in the Divine Nature , yet every Form retains its own Property , so that here existeth a cross Birth , for the fire goeth upward , the Water downward , the Essences of the harshness sideways , as it were East , West , North and South . CHAP. III. Of the endless and innumerable Productions of the Eternal Nature . 1. SUch as by reproach forbid a search what God is , prosecute the Devil's deceit ; that it might not be known what the Anger of God is , nor what the Devil is , and what properly it is which God Abhors . Ability is in Man to speak what God our Father is and what the Eternal working . 2. Every of the six Forms generateth more ; for in every of the Fountain Spirits is but one Centre , and each generateth more , as out of one branch issue many springs and buds , and out of one root many threads . 3. Out of the harsh Spring proceed five Springs , ( viz. ) Bitterness , Fire , Love , Sound and Water , and in their Co-operating through Anguish , the Light and Life arise , and the Anguish becomes in the sixfold Form , a great Joy : in a meer pleasing Tast , delighting Sight , reviving Smell , ravishing Sound , the softest Touch all unutterably Excellent . So as if one were instantly snatcht out of the bitter Pangs of Death and Torments of Hell into the Triumphant Light of Divine Joy. 4. For , the Forms of harshness , bitterness and fire being perfect in Love , become totally Glorious , and a Highest Joy , and yet their various Properties remain , all perfectly irradiated . CHAP. IV. Of the Eternal Essence generating Infinity of Existencies . 1. THE Eternal generating hath neither Beginning , Number , End , Bottom , nor is it Corrupted : The Mind of the Sydereal and Elementary Spirit seeth only a glimpse of it , which Mind is the Chariot of the Soul , without which Mind the Soul were feeble and cr●●e in the first Principle ; but if the Soul be regenerated in the Light of God , that Light is its lustre in the second Principle , wherein it liveth Eternally . 2. Man's Body was made out of the one Element , the Quintessence , whence also the four Elements , Stars and Heaven of the third Principle were created . But the Soul was breath'd by the Holy Ghost out of the Father's Light , which Light being the Name of God is the Light of Life , and enkindled out of the four Anguishes ; therefore is the Soul God's own Substance . 3. If therefore the Soul elevate it self back , into the Anguishes of the four Original Form , into Pri●e &c. it become a Devil . But if it elevate it self forward , in the fifth Form of Light , Meek●ess and lovely Humility , it is fed by the Word , the Heart of God , and its own strong fierce Original becomes Paradisical , a sweet Fountain of Eternal Songs of Praise ▪ ●t is an Angel , a Child of God , and hath Ability to speak of the indissolvable band but not of the infinite generating ; for the immeasurable space of the D●ity hath neither Beginning nor End. Of the sublime Gate of the Holy Trinity . 4 The Father i● the Original Essence of all Essences , in whom , if the Son the second Principle were not Eternally generated , the Father , according to the first Principle , would be a zealous , wrathful , dark Principle ; for the Son is as the Light out of the Fire , the Heart , Brightness and Love of the Father , who is in his Son merciful , reconciled and well pleased . The Son is another manner of Person than the Father , hath another centre of meer Jov and Love. The Holy Ghost proceedeth from both in the enkindling of the Light , as out of the Water Fountain of Humility , is also an Almighty Spirit making out of the vertue of the Light an infinite number of Centres , of a sweet smell and sweet tast . The Description of Lucifer , &c. I Abridge not here , having done it more fully in the 13th Chapter of Aurora , page 250. CHAP. V. Of the third Principle the Creation of the Material World , and farther clearing of the first and second Principles . 1. A Principle is a Birth . Therefore he that is Born of God , may know the third Principle by his own new Birth . The terror of God's Wrath , the horror and anguish of his Estate , Sin and Darkness was his first Principle . His pure Divine Joy in being born again , is his entring into the new Life or second Principle . 2. In the first Principle is the indissoluble band , which is Genitrix in it self inanimate , wherein , by the moving Spirit of God , out of that incomprehensible Matrix , the comprehensible visible Water proceeded , in such various manner as the Spirit willed : for out of the fifth Form of it , was enkindled the fiery Heaven and Constellation or Quintessence , where the Light originateth , whence the Sun was Born , which opened and enlivened the third Principle of the Material World ; as the Heart of God in Paradise doth in that pure immaterial Heaven , opening the Eternal Power and Wisdom of God. 3. The outward third Principle is the Similitude or Representation of the inward Paradisical World , in which Angels and Man were ●reated , and should not have known the Original of the four Elements , wherein by the Fall of Lucifer was Evil and Good , but now the Knowledge of it is highly necessary that we may fly from the bestial Man , and learn to know the true Man. CHAP. VI. Of the Separation in Creating the Third Principle . 1. BY the Separation of the Creatures the Sun , Stars , Elements , yea in our selves and in all things , and their particular Properties , the Eternal Mother is seen . 2. The generated World becomes a Genitrix , not sundered from the Eternal , but by the Sun hath attain'd another Light , and Life , but is not the Eternal Light , Life or Wisdom it self . 3. Out of the Paradisical Heaven , Water , Spirit or Matrix is the Material Heaven created . For , when Lucifer would Domineer , the dark Matrix attracted so , as the Earth , Stones , Metals , Salt , &c. proceeded : which shut him up , but the vertue remaining in the Matrix producing Light , made also Gold , Silver , Copper , &c. The Spirit of God without departing from his own Eternal Paradisical Seat , by the Fiat moved on the Material half deadned Water , and created the Heaven , which once separated from the dark Mist whereof was the Earth , the Elements of Air , Fire and Water , though one in another , appeared . CHAP. VII . Of the Eternal Birth of Heaven , and generating the four Elements , &c. 1. NO Spirit nor Man can ( of his own Power ) possibly see into any other Principle but in which he is , or is regenerated into . Man whose Soul is out of the first Principle his Body outwardly of the Stars and Elements , and inwardly of the one Element ( if illustrated by the second Principle ) hath great might of Miracles , raising the Dead , &c. such may well see into the three Principles ; the Spirit of which it is Born searcheth the deep things of the Deity . 2. Other Men Swim between the Vertue of the Stars and Elements as the Created Heavens do , between the Divine and Hellish Kingdoms , as doth Man also , and to which of them he falls and yields himself , in that is he regenerated . 3. The Light of God is a cause of all the three Principles . But for that , there would be no longing and attraction in the dark Eternity , and the Father is the first desiring and longing after the Son , thence the Eternal Nature is ever longing . So the brightness or Heart of the Father in the dark Matrix generateth the third Principle , for so is God manifest , who else would be Eternally hidden . 4. Therefore , O Noble Man , though thou art stept with Adam out of Paradice into the third Principle , set thy great desire and longing of thy Heart , on the Heart of God and his Kingdom will be taken by force , seek God in thy Soul , there stands all the three Principles : The Divine Birth it self , the Pearl , the Paradisical Garden do all stand open in a holy Soul. 5. The true place of God is every where , the Centre of the Earth , he comprehendeth Hell it self . All things are of him and from him . And yet the out or procreated Birth is not from his Essence or Substance , but from the Darkness , And , 1. The Fountain of the Darkness is the first Principle . 2. The Vertue and Power of the Light is the second Principle . 3. The Out-birth generated out of the Darkness by the power of the Light is the third Principle . In a similitude . 6. 1. Your Soul-giving Reason representeth God the Father . 2. The Light shining in the Soul , represents the Son. 3. The vertue proceeding from that Light , whereby the whole Body is directed , represents the Holy Ghost . 7. 1. The Darkness in you , which longeth after the Light , is the first Principle . 2. The power of the Light , by which you see in your Mind , without Bodily Eyes , is the second Principle . 3. The vertue proceeding from the Mind , impregnating it self , whence the Material Body groweth , is the third Principle : Between each of which is an inclosure , knot or stop . 8. God ●ever'd the Fiery Starry Heaven or Quintessence , from the watery Matrix ; else there would have been no end of generating of Stones : That done , the watery became clear , and still the fiery longeth after the watery as the Husband of it , and the watery as the Wife is impregnated thereby , by which the Elements and all Minerals , Vegetables , &c. as Children , are proceeded . 9. Every Form in the Matrix hath its visible Creatures , but invisible to us , unless they will manifest themselves ; for tho' the Elements are Members one of the other , and receptacles one of the other , yet each comprehendeth but it self : Nor do the Spirits of the Air , Water , and Fire comprehend more , than of their own Birth or peculiar World. As the Body seeth not the Syderial and Elementary Spirit , nor that the Soul tho' one be in another . CHAP. VIII . Of the Creation , Vegetation and Constellation , and Original Substance of this World. I Forbear Abridgment of this Chap. contenting my self with research of the Extracts of the 4th , 5th , 6th and 7th Chapters of this Book , and of the 18th and 19th Chapters of Aurora . CHAP. IX . Of Paradise . 1. ADam was in the Garden of Eden , and in Paradise , but Eden was not Paradise . The Tree of Good and Evil in Eden , grew as those whereof we eat , which are Evil and good . But Paradise is another Principle . The Spirit of the World cannot , much less can any Creature comprehend it . 2. It consists in exact Perfection , no Evil Creature or Thing can reach it , Angels Knowledge and Tongues are requir'd to express it . None can come therein but by the new Birth , and true resignation . The Holy Ghost hath , and is the Key . 3. Paradise is not corporeal and palpable , but consisteth in the Vertue and Power of God , its corporeity , is like the Angels bright and transparent Substances , its Birth immeasurable , immutable , a constant Spring in perfect Love. 4. Fruits grow there in such Figure as here , but not in such property , its Root is the Heavenly Matrix . The Eternal Father is instead of the activity of the Stars . The Light of God instead of the Sun. The Holy Ghost is the Air. No years nor time is there . There is a figur'd substance of all this Worlds Creatures , and the figur'd substance of all words that came from the Divine Root stand there also . The Holy Gate . 5. Nothing is nearer us than Heaven , Paradise , and Hell : There is a Birth between them , yet both Gates stand in us . The Devil stands in one calling and beckening , and in his hand is Power , Honour and Pleasure , the Root of which is Death and Hell Fire . God calleth in the other Gate , and in his hand are Crosses , Persecutions , Poverty , Misery , Ignominy and Sorrow , and the Root of these is Fire also , and in the Fire a Light , and in the Light a Vertue , and in the Vertue Paradise , and in Paradise the Angels , and among the Angels Joy : Take which of the two thou wilt . 6. The third Principle of us belongs not to Paradise , and sees it not , till it rot in the Earth , and rise a new Vertue : But the regenerated Soul sees it , being a Child of Paradise . 7. After the time of this World the Out-birth returns to its Aether , but the Figures of all Creatures remain , as also of all words and works in either Kingdoms , in which they were sown , and then Angels and Blessed Men will remain in the Birth of the Divine Light , and the Devils and wicked Men in Eternal Darkness , for being Created out of the harsh Matrix out of which the Light of God existed from Eternity , they cannot go back into Transitoriness . Therefore seek the Pearl of Divine Meekness and Patience , and finding it you will be throughly taught , and in it find Paradise and the Kingdom of Heaven . CHAP. X. Of the Creation of Man , of his Soul , and of Gods Breathing in . THough I have met with more of this Subject in the 21st Chap. of the Aurora , and in the 5th Chap. of the Book of Election . Also in the 3d , 4th , 5th , to the 8th Chap. of the Book of the Incarnation , and in the 16th Chap. of the Mysterium Magnum , yet taking it also briefly here , do observe and collect as follows . 1. Adam was Created with the Vertue of all the three Principles in him , the Heavenly Centre was fixt , and was to have remained so , and the Earthy not to have been awakened ; for though as the similitude of God , he had the dark Fountain or first Principle , and the Out birth , viz. the Properties of all the Creatures in him , yet was he to live and act in neither of those two , but in the second Principle , that of Light and Paradise only : And in that Divine Light , rule over the Stars , Elements , and all Creatures . 2. For Adam's very Body being of that holy Element or Quintessence whence the Stars and Elements originated , besides the Royal Soul he had , he was to have been incorruptible , tho' the Stars and Elements had returned into their Aether . 3. He was without distinct Female , to generate out of his will ( without re●ding or dividing his Body , or Anguish , or Misery ) an Angelical Host. 4. His Bones , were Strengths or Powers , no need of Guts and Entrails , Teeth or Bestial Members , no dark , opake Body , nor hardness , no sleep , sickness , or any kind of evil , which arose by the prevalency and inequality of the afterward divided ●le●ent● . 5. This God did for Adam , and intended most mercifully towards him , and gave his own Heart to redeem him . He fell not by reason of Gods Decree , as the Devil suggesteth : Nor was the Tree of Good and Evil planted to try him , but the Tree sprung up in the will of Adam and Eve , and standeth yet in us , not in God. Nor cometh the punishment from his Hand , but from spiritu majoris mundi , the Macrocosm the third Principle . 6. To attain this knowledge , see , in the mind of Man lyeth , and thence proceedeth Joy and Sorrow , Hope , and Doubting , Love and Hatred , Meekness and Wrath. The Question is , May not the Mind stand in one only Will and Essence ? A. If it did so , then it would have but one quality , an immoveable stilness , no will to any thing , a meer nothing , no knowledge , wisdom or joy . 7. Therefore in God ( whose Image Man is ) is an Eternal Mind , which generateth the Eternal Will , and the Eternal Will generateth the Eternal Heart of God , the Eternal Heart of God generateth the Eternal Light , the Eternal Light generateth the Eternal Vertue , the Vertue generateth the Spirit . And again the Spirit generateth the Mind , this is the Eternal , Almighty , Unchangeable God. 8. So in Man , the Mind standeth in Anguish , and the Anguish maketh a longing , and that longing is the Will , the Fathers Property . The Will conceiveth the Vertue , and Light , and is the Sons Property . And in the Light , out of the Vertue , proceeds the Spirit , and is the Property of the Holy Ghost , which again generateth the Mind and Will , so is made the indissoluble Band. 9. Thus Adam's Mind and longing Will should have abode in the Vertue of the Light , which had illustrated his first Principle , and by his Spirit should have ruled over the third Principle , did by going into the third Principle , and eating thereof , subject himself thereunto , and had not his noble Soul hindered , had become a meer Beast . 10. But the Gracious God inspoke his Word again into him , and to redeem so fair a Creature , sent his own Heart , that the unchangeable purpose of God might stand , to bring again the same Image in the Resurrection into Paradise , which was at first created in it and for it . 11. But Lucifer generated a fiery Will in the first Principle , who should have generated a Loving , Meek , Angelical Will , and extinguisht the Light , which was the end of Nature . No help was for him , for to give him more Divine Light , were but as Water to increase his Fire . And God willeth to have no fiery Spirit in Paradise , his Brimstone Spirit is inkindled , and remaineth unquenchable ; desiring to get above the Meekness of the Heart of God , which shuts him up Eternally . CHAP. XI . Of all Circumstances of the Temptation . 1. WHen God did set the Fiat in the Will to Create Angels , he separated all the Properties as hard , four , bitter , harsh , fierce , soft , &c. ( as we see are in the various properties of the Stars ) and created the Princely Throne Angels as so many Fountains . Then in each Fountain came forth a Centre , in many Thousand Thousands , and every Host got a Will , such as was the Fountain or Prince whence they proceeded , giving their will to him as the Stars do to the Sun. Tho' all thoroughly irradiated with Divine Splendor , yet had every Host some one of the Properties of the first Principle , most Eminent in them . 2. Of the Princes one is fallen and his Host ; for , standing in the fourth form his Fire Elevated him above the End of Nature . 3. The Fiat in the Creation , separated the Matrix also of the Out-birth , created after the other according to the forms of the inward World , and out of the Properties of the first Principle , came Creatures of all sorts good and bad as Lambs , Doves , &c. as also Wolves , Toads ; also in the separation of Vegetables are good , and hurtful Plants . And that the evil is also profitable , is seen , for that in every Creature is a poysonous Gall , being the cause of Life . 4. Adam was created of all the three Principles , but in perfect clarity an Image of his Creator , and Epitomy of all Creatures . 5. In the Garden of Eden were all Paradisical Trees , pleasant to look on , and good for Food , wherein , tho' they sprung out of the Earth , yet in them , was imprinted the Divine Vertue of the second Principle , and yet were truely in the third Principle . Death stuck only in that Tree of Good and Evil ; that , was able to bring Man into another Image . 6. God willed not Adam should eat of it ; for he not only barely warned him of the danger , but forbad him with a severe Menace . 7. Nor was he Created with a distinct Female as other Creatures that on his Fall he might the better be helped . 8. Nor will'd , he should need any other clothing than Glory , else would have given him a Hide as other Creatures . But as a Heavenly Man he should have eaten Heavenly Fruit. Now follows the Gate of the Temptation . Adam had all the three Principles or Worlds in him , and in all he looked on without him . 9. The Heart of God would have him to abide in Paradise being his similitude . The Kingdom of Wrath would have this great Lord because he proceeded out of the Eternal Mind of the Darkness that through him might be shew'd great power . The Kingdom of this World would have him be his Housholder for that he lived in it , and was part of it , saying , Eat and Drink not only Divine Food ; thou art not yet a meer Spirit , eat not that which is incomprehensible . Eat my sweet , drink my strong which is comprehensible . 10. Here Adam thought , seeing I am on the Earth , and that it is mine I will use it as I list . 11. Then came the Inhibition , on pain of Death , not to eat the Earthy Food , wherein was mixt the evil , for the Tree was neither better nor worse than that we have . But God saw his eager imagination so set on the Earthy Fruit , that he could not generate a perfect Paradisical Man , but an Infected one out of himself , that would fall to be corruptible , did let a sleep fall on him . CHAP. XII . Further of the Circumstances of the Temptation . 1. MOses at the Bush was commanded to pull off his Shoes shewing his Earthy Birth . God gave the Law at Sinai and establisht it in clarity , but by Thunders , &c. in the Spirit of the great World ( for in Gods Heart is only Love and Kindness ) because after the Fall Men lived therein , viz. in the Spirit of the great World. 2. The Law demanding obedience , and the false voluptuousness of Israel were in strife Forty days till they fell to their sinful Calf . And Christs tryal Forty days , &c. * shew the time of Adam's Temptation . Of Adam's Sleep . 1. Adam's sleep was his being Captivated by the ●triving Stars and Elements , whose wrestling so far overcame him , that his Tincture became enfeebled , and he as dead , who should ( as we in the Resurrection ) have Eternally with open Eyes beheld the Infinite Glories . This God so greatly loathed , that Adam could not long continue in Paradise . The Highest Gate of the Life of the Tincture . 2. The Tincture is that which separateth the pure from the impure , and graduateth to the highest all sorts of Life in all Creatures : Yet in some strong in others weak . It s Birth is from the Vertue of the Deity , and imprints it self in all things , yet so secretly , that none of the ungodly can know it : It is Eternal , but the Spirit given it by the Fiat is according to the kind of every Creature . At first it was implanted in Jewels , Gems , Metals . 3. It was generated in the fifth form , that of Love out of the Heart of God. And tho' its Spirit in the third Principle abide not for ever , yet , for the sake thereof , the very figures of this World shall remain for ever . But in the second Principle , the Tincture standing in the Spirit and Substance in Angels and Men is Eternally fixt . The Tinctures Essences . 4. It is the flash of Life and Lustre whose Root is Fire causing the faculty of seeing in all Creatures . It Chrystallizeth impure Water , separateth the Light from Darkness , imageth it self in what it hath made pure , making it also sweet , shining like Oyl and Fire . Mixt with the Matrix of VVater by the mixture becomes fixt and thick , and by the Property of the Fire is colour'd Red , and is the Blood in which the Noble Life existeth . Of the Death and Dying . 5. In so great and hourly danger stands the Noble Life in the Tincture , and hath so many potent Enemies , that either on the Efflux of the Blood the Tincture flyeth away , or on the over-prevalency of any one of the four Elements , or ill Conjunction of the Constellations darting their Poisons the Band of Life breaketh and the flash goeth out in Meekness . How the Heavenly Tincture was in Adam before the Fall , and shall be in us after this Life . 6. Adam's three Principles whereof he was , were three Births , the one not comprehended by the other , viz. The Worm or Brimstone Spirit , generated out of the Eternal Will of the Father . The Virgin or Wisdom of God. And the Spirit of this World. The two latter were given to him , to his right and left . 7. The second was to illustrate the first , in the power whereof he was to rule over the third . It is possible for a Soul , by reaching back into the might of the Fire or first four forms , and becoming false to the Virgin ( the Wisdom of God ) to shut the Door of the Virgin , and lose the good of the third Principle ; which cannot be obtained again , but by a new Birth wrought by the Holy Ghost . Such a Regeneration restores true Honour and Joy , but without it , at the Death of the Body the Soul remains a Serpent , or Worm that never dies , and the figures only of the other two principles remain , to compleat its horrour that he may see what an Angelical Form he hath irrecoverably lost . Thus Adam lost the Virgin by his Lust , and got the Woman in his Lust. 8. By the above appears what Adam was , viz. having the Tincture of the perfect Male and Female Properties . 9. The Temptation was the Spirit of the VVorld being the third Principle , like a young Man of good Complexion , Vertuous and Beautiful , having forty days and nights sweet Converse and Embraces of a perfectly Fair , curiously Featur'd , modest Virgin of Gods Wisdom , in meer Joy , with command that their Will be most stedfast , so as not in the least thought to desire one another , but as chastly as if they were each unknown or unseen to the other , and so to remain in the Proba forty days and nights . 10. The Spirit which God had breathed into Adam was the chast Virgin , which Adam's worldly Spirit should have loved with a pure Mind , but he desired her with Terrene Lust , which was his Fall. 11. But by being Born again , of Water ( which is in the Centre ) and of the Holy Spirit , the Soul is cleansed from impure Affections , and inflam'd with Divine and Sacred Love. CHAP. XIII . Of Creating the Woman . 1. Adam's Tincture being wearied in the strife of the three Principles , his Lust Spirit prevailing , he sunk into sleep , his Heavenly Body became Flesh and Blood , his strength Bones , the Virgin withdrew into her Heavenly Ether , where she waiteth to see if any will by the new Birth receive her for their Bride . 2. Adam's Angelical Kingdom was gone , he now must generate a worldly Kingdom , by a Female , as other Beasts : Which that God abominated appears by his making Man at first without a Female , and said all was very good , also that the first Child was a Murtherer , and that God cursed the Earth , &c. 3. But God , that he might help vanquisht Adam , of one of his Ribs built a Woman . That is , * The Fiat stood in the Centre , and sever'd the Matrix from the Limbus , took part of Adam's substance , viz. of his Spirit , Flesh and Bones , which then were not so hard till Eve did bite the Apple : So they were two , yet undivided in Nature , and both must generate one Man , which before one should have done . 4. A pleasant Gate . As little as the Spirit of the Soul could be helped except the Virgin by entring into the Abyss of the Spirit of the Soul ( which is near the Hell of Gods fierce anger ) had regenerated by Jesus Christ , so little could the rent in Adam's hollow side ( whence the Rib was taken ) be made perfect , except the second Adam had suffered the Wound in the same place to pour out his precious Blood , and so repair the first Adam's breach made in the same place . 5. Further of the Woman . Eve was not made of the Rib only , but of all Adam's Essences , yet of no more Members than the Rib , which causeth her feebleness , and is by Gods command in subjection to the Man , and to be friendly to him . Also the Man must help her , and love her as his own Essences . And they being but one Flesh , Bone and Heart , must have but one will : And their Children are neither of the one , nor of the other , but of both : As if only of one , which causeth the severe command that they honour and be in subjection to Father and Mother on pain of Temporary and Eternal Punishment . 6. The Noble propagation of the Soul. The Tincture is generated from all the three Principles , yet hath neither , for its own , but is a bright Habitation in which the Spirit dwelleth . It reneweth the Spirit that it becometh clear and visible . It s Name is Wonderful , known only to them that have it . It giveth Vertue to , and is the Life and Heart of all things . It is the fragrancy of Herbs and Flowers , and causeth them as also Silver and Gold to grow ; though of all the Children of Nature it be a Virgin , and generateth nothing out of it self . It is the Friend and Play-fellow of God. The way to it is very near . Whosoever findeth it dare not reveal it , nor can he , for no Language can express it , yet it is not God. It may be over-powered and used in Metals , if it be pure , it can make pure Gold , of Iron and Copper , and make a little grow to be a great deal . It s way is as subtle as the thoughts of a Man , for thence rise the thoughts . 7. The propagation in the Flesh So great is the subtilty and might of the Tincture as to penetrate the Marrow in the Bones of another , which Witches know and practise ; for their Master Lucifer thought to exalt his false Tincture above Gods. 8. The Male and Female Tinctures , tho' different , yet both long after the Virgin the Tincture of the Male goeth out of the Limbus , that of the Female out of the Matrix . And in the delicate Complexions where the Tincture is most noble and clear , the ardent vigour of each thinketh to find the Virgin in the other , tho' it be in neither . And from the mixed desire groweth the Body , and in the wrestling the Conqueror giveth the marks of distinction . The Spirit of the great World thinketh it hath the Virgin which it hath not . 9. The secret Gate of Women . The Seed is sown in the Lust of the Tinctures , and the harsh , sour Fiat supposing it to be the Virgin , attracteth the Seed to it with great joy , desiring the Limbus of God in Paradise , but the Spirit of the great World insinuateth and filleth the Tincture with the Elements , whence comes a loathing against the fulness ; for the Virgin Tincture relisheth not such grossness , but retires into its Ether . Then the Spirit of the Sun , Stars and Elements doth by the Fiat attract and foster the Child . 10. In the first Month the harsh Fiat in which ruleth the Spirit of the Stars perceiving the Blood of the Mother wherein is the Tincture to be sweeter than its own Essence , it longeth to image it self therein , and Create Adam . In the second Month the Matter is sever'd into Members according to the predominance of such Stars as are then most potent . In the third Month , the joy the Fiat got in the Tincture of the Blood withdraweth , and the harsh Essences in Terror would fain like a flash depart , but are withheld and made hard making the Skin inclosing the Child , then the Tincture flasheth upward , in the Terror taking the power of all the Essences with it , all which the Fiat holdeth fast , thereby Creating the Head , &c. And by the hard Terror is made the Skull , and in the Contest and Terror of the departing Essences , come the various Veins . 11. The stifling in the Matrix is the first dying , by which the Essences so sever from Heaven , that the Virgin cannot be generated , which Adam should have done without Woman , or rending his Body 12. Further of the Incarnation . The Fiat so holdeth in the Terror , that the filling in of Elements hardeneth to be Bones . So the Elementary Man riseth and the Heavenly falleth . And the Stiches and Aches Women feel come from the Sympathy the Tincture of their Bodies have with the Tincture in the Matrix : In this Anguish a sting enkindleth a Fire , and in the Fire a Light of Joy which is the beginning of Life . 13. In the fourth Month , the Light of Life makes the harshness calm and meek , here springeth a longing and vertue coming from the Light , and this delight in the Love is the Noble Tincture which is the Child 's own . And the Spirit generated out of the Anguish in the flash of the Fire , is the true real Soul. CHAP. XIV . Of the Birth and Propagation of Man. The very Secret Gate . 1. MANS Paradisi●al Life sprung up in the Holy Ghost in the Divine Light in the place of the four Elements . Whence when he departed into the Principle of the Spirit of this World , that withdrew , and this made him like other Beasts , desiring only to fill it self and propagate . By that Spirit is he figur'd in the Mothers Womb , Life , Birth , Nourishment , good or evil success is given ; and at last corruption . 2. And were not Mans Essences out of Gods Eternity , he , like the Spirit of other Creatures , had gone into its Ether , and in this Life had worn the rough Hide , but he is left with full Power to yield himself to which of the first or second Principle he will. Hence is it that Regeneration is of absolute necessity to the blessed Restoration . 3. Of the strong Gate of the indissoluble Band. The three Essences , viz. Harshness or Sourness , Bitterness and Fire make like the Trinity the indissoluble Band. The first is the Fiat and sting of the second , and both the cause of the third , and from all three in anxiety ariseth the twinkling flash out of which the Angels are Created , who by their longing after the Heart of God were enlightened by the Divine Wisdom . But Lucifer's Pride cast him back into the anxious Fire without Light. 4. The Gate of the Sydereal or Starry Spirit . By the great longing of the darkness after the light was this World Created , which desire must continue , else no good Creature could be . 6. But the Starry Spirit would be King of the Essences of the Soul which ought not to be . It longeth to find the Virgin in Man where once it was , but the Virgin consisting in the vertue of the second Principle is out of reach . 6. Every thing groaneth after the Divine Vertue to be freed from the Vanity of the Devil , which panting should it cease , the World would be a meer Hell. 7. But that the Creatures may attain it , they must wait till their dissolution , when in their Figure , and in their Ether , they get a place in Paradise . 8. The more the Spirit of the World wrestleth and that the Soul ( by approaching the Heart of God ) resisteth , the more eager still is the Spirit of the World. There the King , the Vertue of the S●n is so triumphant , that it sublimeth all the Essences of the Stars to their highest Summit . And here the Essences of the Soul can see in the Light of the Virgin it s own Original . 9. The depth in the Centre . That Fire we see with our Eyes is not the Element of Fire , but the fiery Wrath , come to be such by the inkindling when the Devils fell out of the one holy Element , in which one Element is Meekness and Rest , not Heat and Cold which have a contrary will 10 Because therefore the fierceness would rule over meekness , God caused the Sun to come forth , thereby opening four Centres . 1. It made the harshness thin and pleasant as Water . 2. By the Water the fierceness in the flash was extinguisht . 3. The Motion and Egress whereof became Air. 4. And what the sour fierceness had attracted to it was thrust out as the Earth swimmeth in the Water , these seek in anxiety to retreat again into the one Element , which cannot be till the number to the praise of God be full , according to the Eternal Mind . 1. The most precious Gate in the Root of the Lilly. 1. The longing , ( or attracting ) willing and desiring are the three beginningless and indissoluble Band. Hence originateth the Eternal Mind , in that the Will goeth out of the attracting Activity into Meekness . Hence also originateth the Eternal Anguish Gods original fierceness . Hence likewise originateth the Eternal mixture where the flash discovereth it self in many thousand thousands . The going forth out of the darkness without intermission opening still a new Centre or Principle in infinitum . 2. The Gate of God the Father . The attracting of the Will impregnateth it self with meekness , being deliver'd from darkness , wherein standeth the pleasant joy , for in the appearing of the sharpness breaking the darkness , standeth the Omnipotence , and is as when a Man is instantly come out of a scorching Fire to sit in a temperate refreshment , herein is the perfection of the highest Joy and Meekness . 3. The Will of God is , that whatsoever inclineth it self to him , he will create in meekness . To which the Worm in the Spark inclineth whether to the sharp fierceness in the Fire , or the sharp flash to the Regeneration in the second Principle of meekness , in that it standeth in Eternity , 4. The deep of the darkness and of the Light are alike great , and are both without beginning and end , the firm Bar of a whole Principle is between them . And the will to Love , Resignation , Meekness and sharp Regeneration , is the bound or limit of these two Principles . 5. The Gate of the Son of God. The will from Eternity impregnateth it self , and hath an Eternal Desiring , and bringeth forth Eternally , the Eternal Son and Child of Meekness , Vertue ( or Power ) expressing and speaking forth the depth of the Deity , and the Eternal Wisdom of God. 6. The Gate of Gods Wonders in the Rose of the Lilly. The Holy Trinity , dwelling in it self , generating out of it self , comprehended by nothing , having no place of rest or limit , but is the unsearchable Eternity and Infinity ; hath an Eternal Will , going forth of the Mouth and Heart of God by the Holy Ghost . In which going forth , by the sharpness of the Fiat all Essences are , and yet this is not God , but a chast Virgin of the Wisdom of God. This Virgin openeth Gods Wonders in the Eternal Essences . These reveal'd Wonders become a substance . And this substance is the one Element , wherein all Essences are . And the fair , chast Virgin of Gods Wisdom discovereth her self infinitely , without number o● end in Powers , Colours and Arts , at which the Deity rejoiceth . And that Joy is call'd Paradise , because of the sharp generating of the infinity of the pleasant Fruit of the Lilly. What it is no Earthy Tongue or Pen is sufficient , all we can say of it is less than Dross to Gold , and our Speech is as a drop , or glimpse , or sparkle . CHAP. XV. Of the Knowledge of the Eternity ( in the Corruptibility ) of the Essence of all Essences . 1. IN the Original Essence of all Essences , we find but one , whence is from Eternity generated the other , both are in Divine Omnipotence , have different Inclinations , mix not , nor can be dissolved . 2. In the Eternal Original is also the Virgin of Wisdom , whose longing after a Similitude Created the Angels , opening a Fountain to every Essence , whence came the Names of Principalities , Thrones , &c. And out of each many thousand thousands . 3. But Lucifer and his Servants like a Tree and its Branches , moved by the stern Matrix , bearing only the guilt of his own Fall , kindled the Element ( whence came the four Elements , and out of it came Earth and Stones ) and became execrated out of Paradise . 4. But the Virgin rediscovered , in the Out-birth the Similitude , which the Fiat made substantial a meer Quinta Essentia . And God Created the Sun , the Similitude of his own Heart , which put all the Out-birth into Meekness , that all this after dissolution might in Paradise be a shadow of his substance , and not only made the outward Creation , but also out of the Quinta Essentia figur'd Spirits . 5. And in the room of the fallen Angels , made Man of all the three Principles , but to live in the second , and rule over the other two to whom the Virgin of Gods Wisdom Espoused her self , opening ●n him a Centre to many thousand thousands , in perfect chast Meekness , without rending his Body , but the Spirit of the great World so overcame Adam , that he became Earthy , the Virgin departed . 6. But still the Virgin calleth , and is ready to return to all that seek her with humble earnestness . 'T is a Lie t●●a● one is not elected ; the possibility of humble seeking is in every one . P●id● en●●i●eth one more strongly than another , but forceth none . There is need of the Trader upon the Serpent in the Womb ; because all the three Prin●iples do there impr●n● themselves . 7. And tho' the Devil dare not ●mage himse●f ti●● M●●s understanding inclines to evil , yet let none presume on the Devils Impotency ; for tho the Child be in Innocence , the Seed is not , which is of fe●rful consideration to Parents , especially evil ones . 8. D●ligently and deeply to be considered . Pure Love which reacheth Paradise is wholly modest : As in two young people whose Limbus and Matrix have attained the Blossom of the N●●le Ti●cture , how hearty , faithful , pure Love bear they to each other . But a 〈…〉 they ake each other , the burning Love infecteth , and the Ashes of Lust turns ●●em oftentimes to spiteful Enmity . Whence may be seen , God willed not the Bestial Cop●lation , but the pure , fiery , Paradisical Love. 9. When all the parts of the Child are formed , 't is still so Bestial an Image , that if it perish before the enkindling of the Light , viz. the Spirit of the Soul , nothing of the Figure appears before God at the Restitution , but its shape and shadow . 10. The Life of the Soul standeth in the three Principles . The first discovereth it self in the Fire flash , standing over the Heart in the Gall : The second is generated of the first , and is the pleasant joy , Oh happy they who experience the governing power of it ! The third Principle presseth after the Tincture of the Soul , but attaineth only the Light of the Sun and Stars , whose qualifying with the Soul , brings many Diseases into the Essences , as the Plague , &c. and at last Death . The Extracts of the rest of this Excellent Chapter I forbear , contenting my self with what hath been done in the Aurora , &c. on that subject . CHAP. XVI . Of the Mind , Understanding , Senses , Thoughts , Threefold Spirit , Tincture , Inclination of a Child in the Womb , of the Divine , Hellish and Earthy Image , &c. 1. THE Mind standeth in three Kingdoms . The first is Eternal , the second is Eternally generated , the third transitory . If the first generateth not the second , it goeth into the Abyss : The Gate of the second goeth into Paradise . 2. So can our Mind , being a sparkle breathed in from the Eternal Mind , speculate things remote from the Senses , and penetrate Wood , Stone , Bone and Marrow , without rending the dark Bodies . The third Kingdom , that of the Sun , Stars and Elements , wrestle with the first Kingdom , yield themselves to it as to their Father . 3. The second standeth between these two Regions , from the Rays whereof , spring the Gates of the Senses , filling all with joy . The Tincture whereof , causeth all Vegetation . And in Animals , especially in Man , the Blood of the Heart , in which the Soul Swimmeth is incomparably sweet ; therefore God forbiddeth eating Blood ; for the Bestial Life ought not to be in Man , lest the Spirit be infected by it . 4. The Consteliations make not a Child an Image of God , but at highest a lusty , subtle , pleasant Beast . In some the Image of a dangerous evil Beast , in others of a tame , merry ●east , according as the Constellations stood at the Incarnation and Birth of the Child . 5. The first Principle saith , Go forth in stern might . The second in Love and Wisdom . The third in sustaining and adorning the Body , to which the Soul obeys of these three , his Servant he is 6. If thou desirest the second Birth , know thou art here in Prison , call to him that hath the Key of the Gate of the Deep , and thou wilt break through as the day breaketh , and find the chast Virgin waiting for thee , who is ever warning thee of evil : Whom if thou follow , despising the good and evil of the World , she will joyfully conduct thy wandered Soul into its true Native Countrey . CHAP. XVII . Of the Lamentable Fall of Adam and Eve in Paradise . 1. ADam stood forty days before his sleep in an Angelical Image , yet had a Body out of the one Element , out of the which one Element issued also the four Elements , and of the Quintessence of the four are the Stars , and are as the Husband , and the four Elements the Wife . The Heart of both is the one Element , and of the Essence and Vertue of that one Element is Paradise . 2. Adam had the Eternal Essences of the first Principle behind him . The Divine Light of the second Principle before him , both were as Fire and Light. The outward World of Stars and four Elements under him , and were impotent as to him , his Breath was that of the Holy Ghost Paradisical . 3. As long as he set his Heart on the Heart of God , the other two Kingdoms as to their divided properties were hidden . But in his reflecting on the great hidden Wonders of the great World he lusted , the potence whereof remains in the Lust of a Woman , by which is impressed a mark on the Child in her Womb. 4. His so Lusting enfeebled him that he slept and became impotent as to generating Magically with the chast Virgin of Gods Wisdom . Then God built a Woman out of him , whom when he awaked he took as the Beasts do , he drew Breath of the four Elements , and kindled his Astral Spirit therewith . 5. But the fierceness did not yet stick in them tho' the longing did , which Eve ( by her little regarding the Commandment ) soon shewed . And thus entred Sin , Shame , and the Evil from the divided Properties , from the Elements to which disobedience had subjected them . 6. For the Devil is this Worlds Executioner , the Stars are the Councel , and God is the King of the Land : Such therefore as depart from God , fall under the Councel who send some to the Rope , Water , Killing , Stealing , &c. in all which the Devil is very active . And at best the Councel helps to vain turmoil , discontent and vexation . The farther Extracts of this profound Chapter is here forborn , being copiously treated in the 20 , 21 , 22 , 23 , 24 , and 25th Chapter of the Mysterium Magnum . CHAP. XVIII . Of the Promised Seed , Adam's Exile , and Gods Curse . 1. WHen fallen Man stood in great shame and horror , fast bound by the Devil . God the Father appear'd to him with his angry Mind of the Abyss into which he was now fallen . And his most Gracious and Merciful Heart oppos'd it self to the Wrath , placing it self highly in the Gate of Mans Life , re-inlightning the Soul , which yet stood trembling to hear Gods Sentence , Because thou hast eaten of the Tree , &c. 2. Thenceforth the Holy Element withdrew , from the Root of the Fruit , and left it to the inkindled fierceness of the four Elements producing Thorns , &c. and the Fruit issuing in the Out-birth , made for the Beasts , became Mans Food , who was become Earthy , and now God would not cast his Heavenly Food ( which belonged to Angels ) to the Bestial Man. 3. Now rose the Enmity of the Beasts to Man ; he was a Wolf to them , and they as Lions to him . 4. Before the Curse , the tame Creatures were very near akin to the one Element with whom Man should have delight , and others ( the wild ones ) to the four divided Elements . 5. Now also the turmoiling Life of digging , &c. was necessary ; for death , frailty , &c. in the four Elements succeeded the continual living Vertue of the Holy Element which was departed . 6. God laid the burthen of managing the Creatures on Man , when he was become like them , but had God willed to have Bestial Men he had Created them such , and given them no Commandment , as neither have the Beasts any Law. 7. God could well have Created Creatures to have the charge and labour of managing the Beasts , as already there are Creatures in all the four Elements without a Soul , yet somewhat adapted to such a conduct , while Man might in Paradise have retained his Angelical Form. 8. Eve's Sentence , Thou shalt bear Children in pain , &c. establisht her perfectly to be a Woman of this World. It should have been without a Woman and impregnation ; therefore was the Lord Jesus without the Seed of Man , the Son of the Virgin. 9. Of the Incarnation of Jesus Christ out of the Heart , Word and Promise of God the Father , through the chast Virgin of Gods Wisdom , is proceeded the Treader upon the Serpent , who imaged it self in Adam's mind , and Espousing therewith , openeth Heaven for the Soul , giving the Virgin for a Companion to instruct him in the way of God. But because Mans Soul was too hard inkindled from the first Principle , did not so instantly imprint it self therein , but stood opposite to the Hellish Darts ; and in the Minds of those Men that yielded to Gods Wisdom , did break the Serpents Head. 10. But after long Tryal whether Men could by this way wholly yield themselves to God , there came to be Murtherers , unchast and domineering Spirited Men , and but few clave to God , then came the Deluge . 11. The dread of Gods Judgments not prevailing , God chose the Children of Sem to erect the Office of Preaching , but Mans self-will ( ruled by the Stars ) prompted their blindness so , that they would secure themselves by a Tower , which God stopt , by making their Language as confused as their Thoughts : That by their scattering , the holy Seed might be preserved , but that not reclaiming them , God out of the fierceness of the first Principle burnt Sodom and the five Kingdoms , yet Sin sprouted as a Green Branch . 12. Then God promis'd the chosen Generation to multiply them , if they would obey him , and prospered them in a strange Land , to see if they would depend on him , rais'd them up a Prophet , wrought Wonders , fed them from Heaven , gave them a Law in the Zeal and Fire of the Spirit of the great World into which they were fallen , gave them Circumcision and Sacrifice ; for that Man was Earthy , their Prayers ( with a Token of Acceptance ) were heard , through the Consumption of the Earthiness of their Sacrifices and Incense , forbad the● Meats , especially Swines Flesh ; which in the Fire giveth a stink , as also it doth in the Souls first Principle , and fuming darkeneth the Gates of the breaking of the Light. 13. But nothing could ransom the Soul , nor attain the Resurrection of the Body , and bring the new Body out of the Holy Element , till regenerated in the Son of the Virgin. Therefore in the 3970. year the Angel Gabriel saluted Mary with that precious Message , to her Astonishment and the Angels Admiration . 4. Think not , that the Word descended from the highest Heaven above the Stars , and became Man. No ; but the Word which God spake in Paradise which imaged it self in the Door of the Light of Life , waiting perceptibly in the minds of the holy Men , that same Word is become Man , the same is entred again into the Divine Wisdom . And the same Wisdom of God in the Word of God gave it self into Mary's Virgin Matrix , uniting it self as a● Eternal propriety into t●e Essences , and into the Tincture of the Element whic 〈…〉 ure before God. And it was a going forth with the whole fulness of the De 〈…〉 hence also the Holy Ghost goeth forth , making it greater than Adam or ever any Angel was being the blessing and might of all things in the Father Eternally . 15. Not then , nor ever separate from the Father , every where present , and is become a new Creature in Man and called God , which new Creature is not generated of the Flesh and Blood of the Virgin , but of the total fulness and union of the Holy Trinity , and filleth all the Gates of the Holiness , whose Depth , Number and Name is Infinite . 16. Yet the Corporeity of the Element of this Creature is inferior to the Deity , for the Element is generated out of the Word Eternally . And that the Lord should go into the Servant is against Nature , and the greatest Wonder done from Eternity , and rightly called LOVE . 17. This Divine Creature in the Holy Ghost was in a moment made a perfect self-subsisting Creature in the same moment the four Elements . Sun and Stars in the Tincture of the Blood , and with the Blood , and all the Humane Essences of the Virgin. Mary in her Matrix , received the Creature wholly as one , and not two Creatures . The Holy Element was the Limbus or Masculine Seed . 18 Every form hath its own source ▪ yet the Divine hath not so mixed as to be the less ; but what it was that it is , and that which it was not , that it is , without severing from the Divine substance , and the Word abode in the Father , and the Natural Humanity in this World , in the Bosom of the Virgin Mary . 19. Of the three Regions of the Incarnation . First , There is the Word which hath its forming from Eternity in the Father , and in the Incarnation so continued . 20. The second forming is done naturally ( when the Virgin said to the Angel , Let it be done to me as thou hast said , ) in the inward Element like the first Adam before the Fall , who should have generated such an Angelical Creature , which was done perfectly at once in a moment . 21. The third forming was done also at once out of the pure Element , and this new Creature in perfection of the Element was the Masculine Seed of the Earthy Man , which was conceived in the Earthy Matrix of the Virgin. 22. But the Word of the Deity so separated them , that the Masculine Limbus of the new Creature was not defiled by the Earthy Matrix of the Virgin. 23. Yet this Angelical Image as to the Limbus of it , came by commixture of the Earthy Essences of the Virgin , which clave to it , to be Flesh and Blood , and at the end of three Months attained his Natural Soul : As all other of Adam's Children , and hath resumed the Princely Throne again , out of which it departed by Sin in Adam . 24. Thus Christ was the Natural Eternal Son of the Father , the Soul in the Word was a Self-subsisting Natural Person in the Trinity . Christ ( the true breaker ) through continued in the second Principle , and the new Body in the third Principle , and at Nine Months was Born of the Virgin. Here the Light shone in the Darkness of the outward Body . 25. Thus came he to or into his own , and they knew him not , nor received him , but to as many as receiv'd him , gave he power by him to be begotten to the Kingdom of Heaven ; for his is the Kingdom and Glory for ever , Amen . 26. Of the distinction between the Virgin Mary and Jesus Christ. Tho' God in former times permitted Miracles of seeing the Saints departed ; for vindication of them and their Doctrine , of another Life after this , for converting the Heathen : Yet Invocation of them hath no ground in the Nature of the first Principle : Is vain in it self ; for they having attained the still rest , load not themselves with the Miseries and Sins of the Living . It is also a disrespect to the Omniscient Mercy of God , which without their Intercession , and without ceasing , with stretched out Arms , inviteth by his Gracious Call , all Men to come to him freely . 27. The Virgin Mary is fabled to be taken up to Heaven Body and Soul , but such take this World to be Heaven , for the Earthy Body belongs to the Earth . She is in Glory in the new Body of the Holy Element , and her Lustre is above the clarity of the Heavens , as one of the Princely Angelical Thrones , for out of her Essences , went forth the Body which was the Saviour of all the World , and that attracteth all the Members to it , and who now standeth in the Holy Trinity , and she , as a Virgin of Chastity , is highly blessed by her Son Jesus Christ. But Invocation belongs not to her ; for the ability to help cometh only out of the Father through the Son. CHAP. XIX . Of Souls entring to God and to Perdition , and of the Bodies Breaking . 1. THE Soul hath the Eternal Essences of the first Principle . Regeneration opens the second Principle ; The third Principle is the Region of the Stars and four Elements . When Man 's first Principle hath been wholly taken up about the third , viz. This World , and that the Brimstone-Spirit which kindleth the Tincture of the Heart is choaked , and the four Elements break off from the one Element , then doth the Soul keep the starry Region , still as its dearest Jewel ; in the Power whereof they appear , and think to find rest in settling things relating to their Wills and worldly Businesses . But when the Stars have compleated their Seculum or Course , and that the Treader upon the Serpent hath not hold of the Soul , by guiding it through the Sufferings , Death and Resurrection of Christ , it remains naked without the third Principle , which it hath lost for ever . 2. Of the going forth of the Soul. When the Body breaketh , the right Soul which was breathed into Adam is in its Principle , and is so subtil as cannot be comprehended by Matter , as Flesh , Bones , Stones , &c. only by an earnest Promise ( not recalled in the time of the Body ) it may be comprehended . 3. Those that by true Repentance ingraft themselves into the Heart of God , do instantly at breaking of the Body , lay off all that is Earthy , and comprehend the Mercy of the Father , and love of Jesus Christ , and enter into the Element before God , where ●aradise shall flourish , waiting without irksomness for the Restoration . 4. But if Souls have bee● defiled with gross Sins , and not rightly passed into earnest Regeneration , yet do hang as by a thread of Faith ▪ and will not let go , but when the Bridegroom calls , answer , I cannot trim my Lamp yet . The●e Souls may after a long time be ransom'd out of the Putrefaction by the Passion of Christ , but the Glorification of such shall not be in Eternity , like that of the true born Saints ; but Antichrist's juggling Masses for Money avail not for these . 5. But the earnest strong Prayers of such as are entred into the New Birth , especially of Parents , Children , Brethren , Sisters or Kindred of the Blood , who have one Tincture with him , who have all one Tincture , enter the Combat more freely than Strangers , and help to wrestle off the Devils Chains , especially before departing of the Soul from the Body . 6. The true Door of the Entrance into Heaven and Hell. The Soul departed from the Body need not go far ; for in the place where the four Elements break the Root standeth , which is the Holy Element , the Soul entreth through the Door in the Centre into the Kingdom of Joy , and is in the Arms of Christ in Paradise . So the Damned needs no flying far away , it remai●eth in that which was outermost , without the four Elements in the Anguish of Darkness , in the strong might of the grimness . CHAP. XX. Of Adam's going out of Paradise , also of the true Christian and Antichristian Church . 1. ADam having a Garment lent him by the great World , is let go out of the Garden , and a Cherubim with a flaming Sword is set to guard the Way to the Tree of Life : which is the Kingdom of the fierceness in God's Anger , which must cut away the Earthy Body from the Holy Element , that the new Man may press into the second Principle , the Way to the Tree of Life in Paradise . Our gross Flesh is the Hedge before the Paradise . Would you enter ? press through the Sword of Death , Christ the great Champion will help you ; who though by his entering ha●h shew'd and made the Way more easie , yet the Sword is still before it . 2. Christ took the Book of the first Principle out of the hand of the Ancient of Days , and opened the seven Seals or Spirits of the Operation of God. The seven Candlesticks are his Humanity , the seven Stars the Deity . See the four first Chapters of this Book . 3. When Eve bare Cain , she said , I have a Man from the Lord : meaning what the Apostles thought of Christ , that he should erect a Worldly Kingdom , and break the Serpent's Head , by the Spirit of this World and its might . And here lay the Foundation of the two sorts of Churches , one as Cain's standing in the might of the Spirit of this World , the other of Abel pressing on the Mercy of God in Faith and Resignation . But from the Evil Tree of Adam and Eve's lust , sprung the evil murtherous branch Cain . 4. That Cain the First-born should be so wicked and a Murtherer , is , for that Eve was the Child which Adam should ( if he had not been overcome ) in great Modesty have generated , but his Matrix being impregnated by the Spirit of the great World ; therefore first was framed out of it a fleshly Woman , and her first Fruit became Evil , as well as the Limbus of Adam . After Abel's Death 70 Years passed before Seth. CHAP. XXI . Of Cain's Kingdom and Antichristian Church , and of Abel's Kingdom and true Christian Church . 1. THE two Eternal Principles of Fierceness and Meekness , do strive from Eternity to Eternity ; for without the fierceness , the Meekness would be a still nothing , without Mobility ; and without the Meekness the Fierceness would be a dark gnawing as in Hell. Adam's first Principle was throughly illustrated with the second , and his Body out of the one Element , out of which Element came the four Elements . 2. Adam was drawn of both , and so is Man still , but Man hath the ballance of both Scales . The Mind is the Centre of the ballance , the Senses or Thoughts are the Weights , which the Mind passeth out of one Scale into the other . The one is the Kingdom of the Fierceness , the other of the Regeneration . Thus hath Man the Kingdom of Heaven , in the Word of the Divine Vertue given into his Power : the Kingdom of Hell ( in the Root of it ) in a Bridle , and the Kingdom of this World , according to the Humanity from Adam : Consider we well , which we suffer the Mind to be charged with , and over-ballanced by , for of that we are the very Image . 3. Man is a Field , the Mind the Sower , the three Kingdoms the Seed . Look , which thou sowest , for that thou reapest , and at the dissolving of the Body that thou art . If thou give thy Field ( thy self ) up to this World , thou standest only in two Principles that of this World , and that of the fierce Wrath. 4. But he that is generated out of Darkness into the Light , knoweth both the fierce Eternity and the Out-birth , but cannot search out the Light ; for he is therewith environ'd , and therewith ruleth like a Prince in Heaven , over Hell and Earth , and all are profitable to him ; for by the first , his high exulting Paradisical Joy springeth up , and in the third are God's variety of Wonders ( as in Glasses ) represented . 5. Thus may be seen , how Cain's Evil worldly Kingdom , and hypocritical Antichristian Church is founded . Also how Abel's meek Light , righteous Kingdom , and his regenerated and resigned spiritual Church is perfected . The victorious Gate of the poor Soul. In the three last Pages of this Chapter , is a sweet and consolatory Incitement and Exhortation , that the Soul advance by Perseverance , with disregard of the Old Man , compar'd to a Wild unruly Beast , that it may attain the victorious Garland of Pearl to Crown the New Man with . CHAP. XXII . Of the new Regeneration in Christ out of the Old Adamical Man. 1. THE Scripture saith , Christ was conceived and born without Sin of a pure Virgin. But since Adam's Fall , no pure Virgin is generated of Man's Seed ; therefore the pure Eternal Virgin of God's Wisdom , putting it self into Mary , became not thereby Earthy , but Mary by putting on the chast Virgin , as a pure Garment of the Holy Element , or as a new regenerated Man , the Soul of Mary comprehended the same , and in that same she conceived , and did bear into the World the Saviour of all the World. 2. And as Mary bare the Heavenly , in the old Earthy Man ( which was her own ) yet comprehended not the new : So the Word entred into the Eternal Virgin , in the Heavenly Matrix , in the Body of Mary , and became a Heavenly Man , out of the new regenerated Man in the Soul of Mary , and hath brought the Soul of Mary again into the Holy Father , so that the Souls of Men , were new born again in the Soul of Christ. 3. The Soul of Christ was no strange Soul brought from Heaven , but as all Souls are generated , so was Christ's , though in his Holy Body which was become Maries own . And Christ with his entrance into Death , sever'd his Holy Man from the fierceness of the Anger , and from the Kingdom of this World. 4. As the pure Element which is truly every where , in which God dwelleth , hath attracted to it this World as a Body , and yet this Out-birth comprehendeth it no more than the Body doth the Soul : So truly hath Christ in the Body of the Virgin Mary , attracted to him our Human Essences , and so is our Brother : which Essences comprehend not his Deity , nor can the new Man comprehend it otherwise , than the Body doth the Soul. 5. In our Human Essences Christ died , and his Deity of his Holy Man in the pure Element bereaved Death of its Power , and opened a Gate for us all , to be separate from the Devil , the World , and the bestial Body of the four Elements , whereof only the shadow is to remain . Who then , shall not have the Image of our Immanuel , shall have the Image of that which his Heart hath been set upon here . 6. To Demonstrate Highest things by a Similitude ; ( 1. ) The Almighty Father , is as the Fire of the whole Holy Constellations . ( 2. ) The Son , as the Sun , which is the Heart and Joy of the Deep . ( 3. ) The Holy Ghost , as the Air. ( 4. ) The Virgin of God's Wisdom , as the Spirit of the great World. ( 5. ) The Holy Ternary , as the Earth . ( 6. ) The Heavenly Aquaster , as the Water , call'd also the Holy pure Element . 7. In the holy Ternary and pure Element , spring the Paradisical Fruits , and the Virgin of Wisdom is the great Spirit in the whole Heavenly World , and the Holy Element is her Body . But the Deity is Incomprehensible , yet as a Soul to a Body in the Holy Ternary . The Virgin of God's Wisdom Christ brought with him , to be a Bride to our Souls , and the Holy Ternary which is his Body , is the Food of our Souls Amen . John 6. 56. 8. Baptism was not instituted in respect of the Earthly Man , which belonged to Earth , nor of the Heavenly Man , which was pure already , but for the poor Souls sake ; for though we may have a new Body , we cannot have a new Soul , that being out of the Eternity . Therefore as the Holy Ghost over-shadowed and impregnated Mary , so the Water out of the Heavenly Matrix coming out of the Holy Ternary in the Baptism over-shadoweth and filleth the Soul , and so reneweth the Earthy Water ( of the Out-birth ) washing it clean , that it is in resignation a pure Angel , and may eat of the Heavenly Fruit , which is the cause of Baptism . Thenceforth if it incline it self forward into God , this World is only bound or tyed to it till it enter into Death . CHAP. XXIII . Of the Testaments of Christ , Baptism and the Supper . 1. CHrist said , he would be with us always , and would give us his Body and Blood for Meat and Drink . 2. The Deity is not divided , and if the Father be every where , so is the Son , his Heart , nor is the Son divided , and a spark of the Deity in his Body , and the rest every where . When Christ sat with his Disciples , he gave them his Flesh and Blood , ( viz. ) His holy Heavenly Body in the second Principle , and his holy Heavenly Blood , in the pure Element , wherein is the holy Tincture and Holy Life . 3. The holy pure Element is every where , and substantial , generated of God , therein is the Ternari●● Sanctus , and that is the heavenly Body of Christ , with our here assumed Soul in it , with the fulness of the Deity therein . 4. Thus the regenerated Soul putteth on the Body of Christ , ( viz. ) his Eternal Humanity which is out of the holy Element , and which giveth the new Body , Meat and Drink . The Father every where from Eternity to Eternity doth generate the Son , and from both , doth the Holy Ghost every where proceed . 5. The inward Element which compriseth this World , became Christ's Eternal Body : the Deity espoused it self thereunto , and acteth the Heavenly new Humanity , which is an Omnipresent Creature , such as captivated all Devils . Thus all Men who earnestly and stedfastly draw near to Christ , are in their new Man in Heaven , who acteth their new Humanity , Christ hath taken this Pledge of us , ( viz. ) our Souls in Mary . 6. Christ began his Baptism by John his fore-runner , who was born before Christ , signifying , that Water is the cause and beginning of the Life , and in it , by the Tincture , cometh Sulphur , wherein is vital Motion . And in the Sulphur and Water , the Tincture after causeth Blood. 7. In the same order is the Regeneration , that the Soul be Baptized in the Water of Eternal Life , and then the grain of Mustard-seed of the Pearl be sown , that it become a new Fruit in God. 8. Children ought to be Baptized , or the Covenant is contemned ; for though Children know not that which is done to them , yet it is not in our fore-knowing , but in God's , that the Covenant stands , and if thou , as the tree , be in the Covenant , so may thy Child as the branch ; thy Faith is its Faith. Art thou a true Christian ? Thy Child , at the kindling of its Life , passeth into the Covenant , yet omit not to Baptize ; for when 't is born 't is sever'd from the tree , and thou must with thy Faith and Prayer present it . 9. And because the outward Body is in this World , therefore the outward Water is requisite , and with the inward Water of Eternal Life , the Holy Ghost in the Covenant baptizeth the inward Man. 10. Yet if after the Soul depart , the Virgin passeth into the Centre of the Light of Life , but if it again return is receiv'd . And therefore was the other Testament of the Lord's Body and Blood left , in which the outward Man hath the outward Elements of Bread and Wine . The inward new Man feeds on Christ's heavenly Flesh and Blood , and the Soul feeds on the pure Deity . 11. The unworthy Receiver feeds outwardly on the four Elements , and inwardly on the Wrath of God , having departed , as did the fallen Angels out of the Love. CHAP. XXIV . Of true Repentance . 1. TO enter into true Repentance , the Mind with all the Thoughts , Purposes and Reason must be collected wholly into one will , resolution and earnest desire , to forsake all Abominations , and fix the Soul in a stedfast Confidence in God's Mercy . 2. That which terrifieth and with-holdeth arising from the greatness of Sin , is of Sathan , but every ( though but the least ) thought inclining the Will towards God , and that it would fain enter into Repentance , is not from self , but the Love of God draweth , his Spirit inviteth , the noble Virgin calleth . 3. Neglect not to give the Lord a meeting , who will certainly give a hearty welcom . Come , Knock , Pray , he knows the Language of a hearty Sigh . Depart not , press from Sin ; so doth the Kingdom of God press into thee , wait from day to day ; the greater the earnestness , the greater will be the Jewel . 4. But this Seed is not instantly a Tree . The Devil would root it up , many Storms rush on it , every thing in this World is against it , sometimes Sins cover it , Conscience upbraids the Traveller , even God's Children themselves rush on him , he sometimes doth what he reproves in others , even against his own Light , and Purposes . 5. When it is thus , the Tree of Pearl is hidden ; for not being sowen in the outward Man , which is not worthy of it , but is Sathan's Seat , that doth what the Soul opposeth . It is sometimes done by the Spirit of the Stars in Man. So that a Christian is not known to himself , how much less to others , and is often wounded in the strife ; for the Field in which the new Man grows , is barren , harsh , cold , sour and bitter , but the new Man arm'd by the sharp Sword of Christ's Death , is Conqueror , growing as the Herb or Flower out of the Earth , by the pleasant Sunshine . CHAP. XXV . Of the Dying , Death , Resurrection , Ascension of Christ , and his sitting on the right Hand of God his Father . Also our Misery , and the Divine Power of his Love. 1. THE outward Man and its Actions , Thoughts , and Intents , are Instruments of the Spirit of the great World , which after Corrupt . 2. None therefore should scorn another , having our several Compositions , Habits and Mutations according to our Constellations and Influences , which are not wholly rooted out till Dissolution : though Regeneration oppose the falshood of the outward corruptible Man. 3. But the outward Man 's not doing what it would , is not from its Wisdom , but the Heavens Contra conjunctions . 4. But if it be restrain'd from Sin , that is not by the A●tral Aspects , but by the Regeneration , whose strife cannot yet swallow up the earthy , but the fire is sometimes blown up again . 5. So great is our Misery ! Let none be secure ; for sometimes the whole Man running to Evil , loseth the Pearl . 6. The Soul is bound with two Chains , the one is the root of its original Poison and Anger , remediable only by him who is Love it self ; the other , that of the Flesh and Blood and Region of the Stars ; therefore God assumed a Human Soul from ours , and a new heavenly Body like to our glorious Body before the Fall , and not only to cloath the Soul with it , but really Unite it in the Essences , and so became a Creature in all the three Principles . And by separating the third , passed thence by Death as a flower out of the Earth , captivating Death by treading on the Head of it in the new Body . 7. So by kindling the Love in the Soul captivateth the Devil in the Eternal Prison of Anger , for in the Light is the Holy Trinity , which the Devil neither can nor dare behold , so saith Paul , O Death where is thy Sting ? O Hell where is thy Victory ? 8. The causes why Christ must not only die , but in so many sorts suffer , are as follow . Man's Fall made all the Essences of the first four Forms predominant ; so that had not the Eternal Word given it self into the Centre of the fifth Form , opening another Centre of Love , the Soul in this Body , had been captive in an Eternal Prison . 9. And when in Jesus Christ the fourth Form came to be broken , all the Forms stirred and environ'd him , and in him , us , with Death , which made the bloody Sweat , and the outward Man cry , Father , if it be possible , let this Cup pass from me . 10. And as Adam by going out of the fifth Form , viz. the Angelical into the fourth became the scorn of the Devils ; so the Pharisees who lived in the Spirit of this World must have their pleasure on Christ , for a terrible Example . That what we fill our Souls with , becomes a substance in the figure , and must come under the Judgment of God. 11. And as Adam would in his Pride be like God and wear this Worlds Crown , Christ must in this World be crown'd with Thorns , as a false King of or in it . 12. And as after Adam's entring into the Spirit of this World , he had a Rib broken from his Side , for a Wife ; so did Blood by scourging flow from Christ's Body , and his blessed Side pierced and opened . 13. And as Adam departed out of the Eternal Day into the Eternal Night : so was Christ bound in the dark Night , and carried before the angry Murtherers . 14. And as Adam chang'd his Angelical for this gross Body ; so was Christ loaden with the heavy wooden Cross. 15. And as upon Adam's Disobedience the fierce wrathful Essences pierced him ; so must Christ be pierced in his Hands & Feet by sharp Nails , fixing him to his Cross. 16. And as when Adam's Soul entred the fourth Form , the Cross-birth was stirred : so hath the Man on his Brain the one half of the Cross , and the Woman the other . 17. And as Adam then hung between the Kingdom of Hell and this World : so did Christ between the two Malefactors , the one whereof was forgiven , entring with Christ into Paradise . 18. The great Secret. The Love of God or the second Principle became Man taking the Human Soul , which was out of the first , ( viz. ) the Anger , and Body out of the third , ( viz. ) the Our-birth ; so there hung on the Cross all the three Principles then commending his Spirit to his Father , he bowed the head and departed . 19. His Father is all the Kingdom , Power and Glory . So the Love is his Heart and Light. His Anger is his strength and darkness , the Father took the Soul into the Trinity , and in the Soul the lo●t Paradise sprung up . 20. And by the rising of another ●un in Death . ( viz. ) in the Father's Anger , the outward Sun ( which was generated out of the pure Element , the Body of Christ , ) lo●t its Light. 21. And at the Holy Lifes going into Death the Rocks rent . And those who had put their trust in the Messiah , as Patriarchs . Prophets , &c. when Christ's Mortal had put on Immortality , got their new Bodies out of Christ's Holy Body and Vertue . 22. Of Christs rest in the Grave . That the Soul of Christ leaving his Body in the Grave , descended into Hell ; a great way off , and there chaine● the Devils , is nothing so : For all the three Principles hung on the cross ; why not also re●●ed in the Grave with the Body forty Hours ? for the Heavenly Body was not Dead , but the Earthy only . His Soul came with the Light into the Anger , causing 〈…〉 radise to revive , which made the Devils tremble , and captivated them , for the Light is their terror and shame . 23. Of Christ's Resurrection . There was no need of rolling away the Stone , save to strengthen the weak Faith of his Disciples , for he comprehended all things . 24. He appeared a Creature in our Human Dimensions , yet the fulness of the Deity was in him , and his Body is the whole Princely Throne of the whole Principle , without end or limit . 25. As our inward Body is unlimited in the Resurrection in the Body of Christ , yet visible and palpable in Heavenly Flesh and Blood , and so can in the Heavenly Figure be great or little without hurt or want ; there being no need of compressing the Parts of that Body . 26. Vain is the Contention about the Sacrament , for Christ's Heavenly Flesh and Blood is really received by the Faithful , and it is as great as Heaven . 27. The Forty days before his Ascension , of the Proba or Tryal , was such a life as Adam should have liv'd , having all the Principles except the four Elementary ones : He shew'd himself without outward Glory , did eat , yet all Heavenly and Paradisical in the Mouth , not into the Body , and entred the Doors being shut . 28. So should Adam have liv'd in and above the World , above the Stars and Elements in Meekness and Divine Love , without Death and Frailty . 29. To this state we make some approaches , when in Obedience to Christ's Laws we do Good for Evil , and overcome the World by being Dead to it . 30. Of Christ's Ascension . Christ ascended in sight of many to shew he is our Brother . Will you ask , whither ascended he ? Into his Throne , the right Hand of God , ( that is ) where Love quencheth Anger and generateth Paradise in the whole Father . 31. But the place of this World , according to the Heavenly Principle , is the Throne and Body of Christ , also all the third Principle is his . 32. And the Devil who dwelleth in the place of this World in the first Principle , is our Christ's Captive ; for the Father is the band of Eternity , but his Love ( in the Body of Christ ) holdeth the Anger , together with all Devils Eternal Prisoners : as Darkness stands shut up before the Eternal Day . CHAP. XXVI . Pentecost . The sending of the Holy Ghost . 1. ON the seventh Day after Moses ascended the Mount , was he call'd , and the Lord spake with him . And Christ when he was ascended into his Throne , was on the ninth Day glorify'd , and the Holy Ghost went forth from the Centre of the Trinity , into the whole Holy Element , also opened the Doors of the great Wonders . 2. So that the Apostles spake with the Languages of all Nations , for the Holy Ghost went out of all Essences , and filled the Essences of all Men who had but an earnest desire to it . 3. And the hard palpable Body of Christ was received into the Holy Ternary , only the source of this World was destroy'd in Death . And though he be swallow'd up as to our sight and apprehension , yet shall he come again at the last Judgment Day , and manifest himself in that same very Body to good and bad . CHAP. XXVII . Of the Last Judgment . 1. AT the time before the Fire of Nature causeth every thing to dissolve , melt and pass into its Aether , cometh the Judge of the Living and Dead , and with him the Angelical World. Then all not comprehended in the Body of Christ shall howl , tremble , yell , roar , blaspheme , gnaw their Tongues , and would hide themselves in Holes and Caves from the Terror of the Lord. They Curse the Heavens , Constellations and Stars that inclined and drew them to Evil , they Curse the Earth that bare them , and buried them not sooner : They Curse their Parents that brought them up , and had not strangled them . They Curse their Priests that flattered and misled them ; They Curse their Superiors , whose Cruelty and Evil Example influenced them ; They Curse their ungodly Associates that accompanied them . The Tears of those they had oppressed , like fiery Serpents sting them . Their abused Authority , Wealth and Might , stand in the Tincture , in the Substance of Eternity . 2. The Devils also stand trembling , they see how every Fire burneth in its own life , in themselves they feel the Hellish Fire , in the fierce Wrath. 3. The Angelical World in the Light , Lustre and Brightness is as the Sun in Triumphant Hallelujahs . 4. The Angelical Quire of Holy Men , stand there before the Eyes of them that Murther'd , Opprest and Reproacht them for the Truths sake , whose Guilt like Mountains of Lead , holds them down , and Speechless . 5. And then the King calls and enthrones all his Members . And pronounceth that formidable and irrevocable Sentence on the Wicked , that they depart from him , &c. 6. At the Moment of Departing pass away the Heavens , Sun , Moon , Stars , Earth and Elements , and time shall be no more . 7. Nor can the Holy Principle touch the other any more to Eternity ; nor conceive a Thought of the other . The Parents of their wicked Offspring , or Children of their wicked Parents or Relations , but Eternal Joy fills , surrounds , and Crowns them . See more in the Answer of the 30th of the 40 Questions . AN APPENDIX , OR THE Threefold Life in Man. I. The Life of the Spirit of this World. II. Of the Life of the Originality of all Essences . III. Of the Regeneration and Paradisical Life . 1. BY the Ternarius Sanctus in the Aurora , and the three Principles , is not meant Holy Earth , but the Holy Body out of the Vertue of the Trinity , and properly of the Gate of God the Father , whence all things proceed , as of one only substance . 2. For in the Creation proceeds from one only Fountain , good and evil , life and death , joy and sorrow , love and hate appearing in all things , especially in Man. 3. So find we the Threefold Life in Man in the Gate of God the Father . See we also , how joy is turn'd into sorrow , and again joy return'd , and by the prevalence of either a substance is made according to which the Mind commanding the Thoughts , and collecting them sets the Hands , Mouth , Feet , &c. to obey what the Mind willeth , and though all the forms of Nature are in Man , yet that which is predominant causeth all other to lye as if dead , and become as a nothing . 4. There are ( especially ) three forms in the Mind , all superior to the outward , for the Mind is anxiously desirous , and can see , feel , smell , taste and hear what the outward Senses know not . 5 And if the Divine form be Paramount it is in God , and the other two are as half dead . 6. But the Mind can raise the Spirit of this World , of Covetousness , Pride , &c. which instantly openeth the first form out of the Eternal Indissoluble Band , in falshood , envy , malice , &c. To whom therefore you yield your selves Servants , his you are , whether of Sin or Righteousness . 7. This Life is the sowing and growing time , and in the time of this Elementary Life the mind may open , which of the three Principles it will , but at the dissolution of the Body the Mind standeth in one only Principle , having lost the Key of the other two ; for when the stalk is cut it is no longer a Plant , but a Fruit , and can stand no longer , nor open no other Principle , but be Eternally in that which he here kindled . 8. But if God hath regenerated us , to enter through the Death of Christ , into his Life , then hath our Immanuel , who ab●sed himself to enter into our Humanity , exalted us , to enter into the Holy Flesh and Image Adam lost , which is out of the pure Element . And then the Trinity worketh really in us , and we stand in the Life , Body and Property of Christ , and our new Man standeth in that , out of which Heaven and Paradise is generated , and the Earthy Man doth but hang to it . 9. Put on therefore a true earnest purpose , desire and resolution , which is Repentance , and the Regenerator is ready , deep in the Mind in the Light of Life , to help the earnest Wrestler , and so soweth himself , as a Grain of Mustard-seed , or as a Root to a new Creature , and if the Souls earnestness be great , the earnestness in the Regenerator is also great . 10. But this is known by them only , that feel and experiment , how the Regenerator changeth the proud fierceness , into humble Love ; for the new Man is not of this World , but hidden in the old . For the true knowledge of God is in no Man till he be Regenerate . 11. Christ gave not the Flesh and Blood of his Creatures to his Disciples , but the Body of the pure Element ( wherein God dwelleth , and is present every where , in all Creatures , but comprized in another Principle ) to eat and drink under Earthy Bread and Wine . And as the outward Man is Baptized of the Elemen●ary Water , so is the new Man with the pure Element , which appeareth only in the second Principle . 12. No Reader understandeth this Author rightly , unless he be Born of God , it is not folded up in an Historical Art : But as Earthy Eyes cannot see God , so neither can a Mi●d not enlightened by Divine Light , reach them ; for like must be comprehended by like . And tho' Heavenly Treasure be carried in an Earthy Vessel , yet there must be a Heavenly Receptacle , hid in the Earthy , or the Heavenly cannot be comprised . 13. Eternal Life is in a Twofold Source . First , That of the Originality , viz. the fierceness according to which God calls himself a consuming Fire ; and this Principle we must have , or else we should not be alive . Yet if we stay in this , without generating the Love and Humility , our abode is in Pride , Covetousness , Envy and Anguish as the Devils . 14. Let us look to it , that seeing the Life in the Originality is both Inimicitious against it self , and against the Regeneration , and that the Life in the Love , is Heavenly ; therefore we be content to be pierced , wounded , and to bear the Cross in Meekness , and expect , till at the day of Separation , the Field of the first Principle in which groweth the Heavenly Fruit of the second Principle , shall be taken away , for then shall the Life , springing up through Death , be a Fruit to God in the new Man , and thereunto dedicate our selves , in our Meek , Victorious Saviour . THE THIRD BOOK OF Jacob Behmen , CALLED THE Threefold Life in Man. CHAP. I. Of the Root , Beginning and Forms of Life . 1. SEeing there is in us an incorruptible Life wherein is a Principle capable of the highest good , yet by its Original is also in danger of Eternal Perdition and Misery , and that here we are strangers posting away ▪ how necessary is it to search whence all these originate ? And this may be by going up the Stream to the Fountain . 2. The outward Elementary Life is a Living Heat or Active Fire , enlivening the Body and sustained by the Body , the Body by the Food , the Food by the Earth , the Earth by the Water , and the other Elements , the Elements by the Fire of the Constellations , their Fire inkindled by the Sun causing a Boiling in all . So should that first outward cause cease the sude or seething , and Generation of all , also of Metals , Fruits , &c. would cease as the Food failing the Body , and its Life extinguisheth . 3. Now this perishing Life hungering after a higher Life shews there is such , and that is the Eternal Life of the Soul. As is said in Moses , God breathed into Man the Breath of Life , and Man became a Living Soul. The Soul is also an ever induring Fire , and must have Food , which it presseth after , from its original , which is the Eternal Band , the Forms of the Eternal Nature , the Property of the Father , but that Band of those Forms is of it self as a dry Breast , whence it is that the Soul would have the Food in its own power , but that also is as impossible as for the Eternal Nature to have the Light in its own power , which cannot be ; for the Love shining in it ( or into it ) remaineth Lord therein , because the Eternal Nature doth not comprehend it , but rejoiceth in the Light which is another Principle , which when it is received into the Soul it is a new Birth ingenerated in the Soul , and this is done as truely as the Soul like a Branch is come from the Tree of the immediate Parent . 4. And because Adam fell into the Astral Kingdom , and our Elementary Body is infected therewith , as sometimes the Body is with the Pestilence , it was out of the power of the Soul to enter into the Divine Principle ; therefore of meer Infinite Grace did the Love the Son of God take our Humane Soul , and brought it into the holy Life , that we might every one by or for our particular selves press with our Soul in the Life of Christ into the new Regeneration in the Spirit of Christ. No Meritorious Works on the one hand , or lifeless feigned words of believing on the other avail at all , but only a stedfast earnest resolution in the new Created Will , bearing the Cross , killing the old Will , and arising in the Life of Christ bringeth the Glory , Food and Paradise of the Soul ; else the Soul remains in the four Anguishes or Forms of the Eternal Band for ever , wherein stands the Eternal Wrath and Hell Fire for ever . And thus see we the Original in the first Principle , and the Divine Light making the second Principle ; why then should not the Man to whom this Knowledge is graciously given speak of this as his Native Countrey not as of things afar off , but that wherein he standeth , and himself really is , and not to be learnt of another Man ( as is barely an History ) unless himself enter into the new Birth in the Life of Christ , that the Divine Light may shine in him . 5. The Root whence is inkindled the Vital Fire consists of two Forms only , the sour which is a strong shutting up , and the bitter sting is an opener , and those are what the Eternal Will in the desiring attracteth , and is the wills something and darkness . Then the sting of the bitterness would get loose , which the sourness captivateth with strife , tho' like a w●e is yet no pain , for they are immaterial forms of Nature in the Eternal Will , and this contrary commixture is as a confusion of Eternal Mobility , and cause of the Multiplicity of Essences , and are efficiently the Eternal Essences and Eternal Band. 6. The vast infinite space desireth narrowness or comprehension wherein to manifest it self ; as a Map doth in a few Inches a huge Territory , a short Speech or Scene Abridge a large History , a Minute Model Epitomize the Terrestrial and Celestial Orbs. And as all pourtraying Figures have shadows as foils to set off the rest , so in the contraction of matter to manifest Infinity must be Darkness , that one contrary may illustrate the other . Nor is the vast infinite space a Creator , but a Genitrix , and the Word in , with , and of the Father , the Generator as the Territory makes not of it self the Map , also the words owe themselves to the speaker or speaking word . 7. Nor is the word departed , nor doth the Son depart from the Father , but is inseparable ; as the Light of a Candle abideth with the Candle , as saith the Son , I am not alone , but the Father is with me ; in the Father is a Centre , in the Son is a Centre , two Principles not divisible but inseparable . Thus the second Will opening the Principle of Light is amiable , pure and mild , also Omnipotent to Create all things breaking and shining out of the Eternal Essences , yet not comprehended by them , but dwelling in it self . CHAP. II. Of the Begun Life , the Principles , and Forms , and Fall. 1. THE stirring in every Life whether Sensitive or Vegetative must not be a strange or Heterogene Power , for such would blow it out rather than help it , but it must be the Creatures own Spirit proceeding in the Genitrix to be a Centre and Circle also of Life . None should trust their Soul● with the Men whose Home is here , for the Soul stands in the Original of the Essence of all Essences in the Centre of the Eternal Band , so in the new Birth may be seen the dark and holy Worlds as that whereout the new Man is Born : Even as the Word in the Father and the Spirit which goeth forth from the power is the life of the Deity . The Eternal Will is the Creator , and the Father is the Being of the Will , and the Essences caused by the Will. There are two Wills causing two Principles in one Being , but the first is not called God but Nature or Essence , the second Will is the beginning and end , making Nature or Essence manifest . 2. The first Will being an Eternal desire to Generate the Word can be called only the desiring in the Will , which with a strong eagerness contracteth narrowness to be the manifester of wideness , which attraction is thicker than the Will , and as its darkness , and in the Egress of the desiring are the Essences , viz. a sting of sensibility which the desiring cannot endure , therefore rageth so much the more into such Enmity as is betwixt Heat and Cold , and this Impetuosity causeth Mobility , Terror and Anguish , moving upwards where being restrained it stirs Circular , whence come Multiplicity , and tho' without feeling , being meer Spirit and Forms of Nature , yet so terribly raving that it buildeth and destroyeth as Life and Death , and here is the Sulphur , Mercury and Salt of high-knowing ancient Philosophers . 3. Two Forms , sharp , cold and bitter stinging make the Wheel of the Essences , which two are in terrible Anguishes without the other Forms generated out of them ; for the sharp sourness is like hard Stones , and the sting of the attracting breaketh them , which is rightly called Phur , which would hold the Will in the Darkness which cannot be captivated being incomprehensible , and is the flash of the sting . And the bitter sting dissipateth the darkness of the Astringency , as the flash ariseth from a stroke on a sharp Flint , the bitter sting extreamly sharpeneth it self consuming the darkness ; even so the Fathers sharpness is a consuming Fire , being the liberty which is free from Nature as much as the Mind is above the Sences , and when the sourness hath captivated the liberty , the fourth form is generated , and the crack of the flash is the third Form making the sour Anguish or Brimstone Spirit : For if the sourness sharpeneth extremely it is the proper limit of Eternal Death , the Brimstone Spirit is the Soul of the four Forms , having the Fire in it , and would enkindle Nature , and fly above it in a horrible power , as may be considered in the Devils . 4. Sul in Sulphur is the Soul , in an Herb it is the Oyl not originating in the Centre as Phur doth , but is generated after the flash , even as all the four Forms in this third Principle are by the Suns vertue in a great degree moderated and made amiable ; in like manner doth the second Principle enlighten the Centre of the four Forms in the Holy Angels , making them lovely and pleasant . Mercurius comprizeth all the four Forms , and Sal is the greatest in corporeal things : The four Forms are the cause of all things making the Wheel of the Essences , and every Essence which are themselves innumerable is again a Centre ; so that the power of God is unsearchable . 5. The Fall of the Devils was their extinguishing in themselves the Light of the Heart of God , wherefore they are shut up in the anxious four Forms . Man fell from that Light also into that of this World : Who if he enters not again into the Light of God , when this Body breaketh , he is in the first Birth of Life with the Devils ; yet both would climb up above Heaven , but cannot feel or see that Principle , like as we Men with our outward Eyes cannot see God who is always present nor the Angels who are very often with us , except we put our earnest Will into God , then we see and feel him with the Mind . So also if we go with our Will in●o wickedness we receive the Hellish Principle , and the Devil takes fast hold of our Heart : Whereof the Soul is so sensible , that often in desperation they destroy themselves by the Sword , Ropes or Water . 6. Tho' the Hellish Creatures have but four Forms manifest to them , yet can they turn themselves into all Forms as infinitely as Mens thoughts , except the holy Forms . The Fire is their right Life , and the sour Astringency of the darkness their right Food . 7. The first Eternal Will is the Father , and Eternally generateth the Word his Son , who is the Heart of the first Will , having in him the vertue and power of the first Will , and a several Centre in it self : The Father expresseth all things by the Son , and whatever is expressed by the Spirit and Power of the Father in the word is in a Spiritual manner , for what is formed out of the Eternal is Spirit and Eternal , as Angels and Souls of Men are . And tho' the four Forms keep their own Centre , yet out of them cometh the Light , and in the Light the Love which shineth in the darkness , but the darkness comprehendeth it not . The Father is in himself the light , clear , bright Eternity , yet without a Name , for if the Eternal Liberty did not generate there would be no Father , but seeing he doth generate the Band of Nature he manifesteth himself therewith with his fiery sharpness , an angry Zealous or Jealous God and Consuming Fire , out of which presseth forth the Meekness as a sprout out of Death turning Enmity into Love. CHAP. III. Is concerning the Sixth and Seventh Forms . 1. THE generating of the Love is in the sixth Form ▪ viz. Mercury the sound , Tone or Song , as also the five Senses . The Son of God is rightly the Flame of Love who created the Angelical World out of himself , whence goeth out the Virgin of the Eternal Wisdom of God , by which God created this World out of the first Principle , and that which goeth forth with or out of the Love is the Holy Spirit of the Word , this together is the Trinity in Unity . But as in the wrath there is a striving contrary Will , here is an Embracing . 2. The sourness retaineth its strength in the sharpness of Love , but it is very soft , and the sixth Form makes Voices , Tunes and Sounds , so that the Essences hear one another , and in the Assimilation taste one another , in the breaking through of their Power feel one another , in the desirous Love smell one another , and in the Light see one another . The six Forms are the six Seals of God , what in the dark Centre is a poysonous Woe and Anguish , is in this the exalted Joy and Triumph , a satiating of the first Will which is call'd Father ; for the Son is the Word , the Brightness , the Power , the Love , the Life , the Wonder of God , he is the Essence which manifesteth every Essence . Concerning the seventh Form of the Eternal Nature . The revealed Gate of the Essence of all Essences . 3. The time of this World from the beginning to the end is the seventh Form or Seal of the Eternal Nature , wherein the six Seals disclose themselves . And natural Wisdom instead of finding the Heart of God by humble resignation , hath found the Wonders of this World by Thunders , Voices and Strife ; for when after the Apostles times Men left Love and Meekness , and fell to Pomp and Pride , the Golden Candlesticks and seven Stars withdrew and were hid , and all became seven Seals . The Glassy Sea is the Angelical World. The Voices of the seven Thunders would be hid proceeding out of the stern Essences did we not put our Imagination into them , and open them in us : So that ( only the Lamb excepted ) none in Heaven nor Earth were worthy to open the Seals nor look thereon ; we were shut up by them under Death & Darkness , which only the Light in the Heart of God could open ; for Man was become an abominable Beast , a Dragon with seven Heads , and ten Horns , and ten Crowns on the ten Horns ; this Beast the hypocritical Woman rideth on ; is this the Ass Christ humbly rode on ? 4. It is hellish Pride and worldly Pomp on which the Woman of seeming Holiness rideth ? she pretendeth to the Keys of Heaven , and makes Laws , Decrees and Canons , yet knoweth not the New Birth ; He only that is born of God , in his inclined heart the Seals are opened . But when , and wheresoever the Lamb openeth the seventh Seal , then and there the Whore , the Beast and Dragon are cast into the Lake of Fire ; then doth the good Shepherd lead his Flock into green Pastures ; then they that mark , hearken , incline the heart , mind and thoughts , coming humbly with broken hearts , are met and embraced ; in them Christ is born ; they have him in the Baptism , Supper , and hearing of the Divine Word in all places , for the Holy Ghost satisfieth the longing of the contrite spirit . CHAP. V. Of the Seventh Form of Nature the Corporeity . 1. COrporeity subsisteth in the 7th Form of Nature ; and as all the other six Forms are a hunger and longing desire to each other , so are all their desires to the seventh to have a Body or Rest , and the desire of the Essences is to preserve and sustain the Body . The whole Essence of all Essences is a continued hunger of propagating from its fulness ; so that when one Form attaineth the other , a third riseth , yet the two former vanish not , but all keep one in the other their own respective Powers , and so of the rest . And tho' the still Eternity is the only true Rest , yet is the seventh Form a substantial Body of Rest whereinto the six diffuse their vertues , and the same seventh Form standeth , and is the comprehensible Body of Darkness and Light. 2. The sharp Fire in the Liberty holdeth its right , and the anguish whence the Fire ariseth sinking as a death , affordeth matter and weight ; as in my self I see the Fire the cause of feeling in the dead Corporeity , which else in the anguish sinketh into weight , and is burthensom as a stifling . Now what as Fire ascendeth not , or as weight sinketh not in death , doth , as anguish , remain neither uppermost nor lowermost , which as the begun anguish is the Centre of both , and not getting up nor down presseth side-ways like the lower Branches of a growing Tree . 3. The Deity longed to see the Wonders in the Eternal Nature and Innumerable Essences , yet created all for the Light , not for the Darkness ; for the Tincture is awakened in the Centre in the death of the Earth , which is the life of all Gems , Minerals , Vegetatives and Animals : And in the deep the Sun having the Tincture of the Fire , is the Father and Life of all the Stars , who in the beginning proceeded from its Centre , not that they all sprang from them ; for as the Sun is the Centre of the uppermost in the Liberty , so is Saturn or the Earth of the lowermost in death , yet is there no dying , but a transmutation ; for neither doth this World die , but the Essences change to be what they were not , and remain as figures for ever to the glory of God's works . And if the gross Visibles were not created to the Darkness , how much less the Spirits which are out of the Eternal Mind , and therefore Eternal ; like as our Mind hath diversity of innumerable thoughts , and those thoughts essentially potent when exalted , as in that of a Woman with Child , whose thoughts can magically impress foreign preternatural substances , as well as heterogene incongruous figures on the fruit of her womb . 4. When God willed the Fiat , viz. the creating the Eternal Essences or Powers which flowed into substance ( which Eternal Essences before went forth without substance ) then time hads its beginning ▪ But the Holy Will still proceeded with the Powers into the love and delight in meekness , contrariwise Lucifer's direful Fall was his delight of turning back his will to domineer in the Tincture of the Fire root , his motion to which was the forms of the Genitrix before enkindling of the Light , as sour , bitter , dark , tart , stinging , envious ; for in the fourth form stands Love and Anger in opposition , being the middle form of the seven , having three drawing one way , and the other three drawing the other . Lucifer therefore was drawn of both , but that the Root forms prevailed was , because he saw the Divine or Second Birth proceed out of the Centre , and himself standing in the Essences of the Nature of Eternity the great Fountain ; he therefore despised the Humility whereof Love and Light are the Off-spring , and would rule over it , and so was cast out of the uppermost Life into the nethermost Death and Darkness ; for he was offended to see the greatest Mysteries to stand in the greatest lowliness . 5. The attaining the Divine Light consisteth in a fixt resolution wrought in us of Humility , wherein the Love is generated : But all Laws and Devices to attain it are fabulous ; and as the making costly works wherein the Artificer pleaseth only himself with things wholly unprofitable , reaching no higher than imitation of useful things , like also as there are many Spirits Aerial , Aquastrish , Terrestrial and in the Anguish , which are not out of the Eternal Well-spring , but from the beginning Will , generated by the Tincture of Heaven in Nature , which mutable at their time , leaving only their shadow to manifest the wonders of God. And from Eternity there hath been such a Government where the knowledge was only in God , but at the coming out of the Angelical World an Intellect was also in the Creatures . The Gate into the Holy Trinity . 6. In no Creature in Heaven or this World stand the three Principles open as in Man. The first Principle or Father , tho' he standeth in the Liberty & Eternal Stilness , is not call'd Father as such , but as he is the desiring . Thus the Mind of a Man being one only Will , is desiring ; yet therein out of the Eternal Will are innumerable Wills ; the first Will is Master , and the other are recomprehended , leading to Light and Darkness , to Joy and Sorrow , Meekness and Fierceness ; thus it is in the Father's Nature . This twofold desiring in one substance are two Centres , that to Meekness not severed from the other is the second or Son , and is therefore call'd the Son , because generated out of the Father's Nature call'd the Word , because he is the Glance or Majesty of the Eternal Liberty , call'd a Person , because he is a Self-subsisting Essence , not the Birth of Nature , but the Life and Understanding of Nature , and call'd the Heart of the Father , because he is the Vertue and Power of the Centre of Nature , as the Heart is in the Body ; and call'd the Light of the Father , because he takes his Lustre out of the sharpness of the Eternal Nature ; and call'd wonderful , for by him out of the Father's Essences are all things brought to Light , the Father and Son are as Fire and Light. 7. The Holy Ghost is the third ; the Breath or Noise is that which makes the Will manifest , and the Heart also . The Noise is the awakener of Life , framer of the Sences or Reason , and bringer of one Essence into another . Thus the third Person is a Self-subsisting Essence , going in triumph with the Essences the Father and manager of the Sword of Omnipotence , the destroyer of Malice and Evil , the opener of the Genitrix in the Darkness . All which is thus shewed in Man ; his Body ( tho' it hath the Essences ) were senceless without the Spirit . Again , the Spirit is not the Understanding and Light it self ; for the Light is the blossom , and originateth in the Tincture of the Fire , and the Spirit is the blower up of the Fire . CHAP. V. Of the Virgin the Wisdom of God , and of the Angelical World , and of the Holy Trinity . 1. GOD is only One every where present , the Mind therefore asketh if the Spirit goeth out from God , whither goeth he , seeing he remaineth in the mouth of God as a Spirit in a Body , to which it is answered , he goeth forth revealing God as in the seven Lamps , and opening gradually the seven Seals ; but the seven Thunders being in the dark Matrix of Fierceness , he hideth and ●ealeth , not to be known till they are past , and the whole Mystery of God's Kingdom opened by the seventh Angel. And the Glassy Sea is the Water Spirit whence the Fiat made not only the outward Element of Water , but every thing ; for in this seventh Form in great Holiness is the Father revealed in this Angelical World. 2. Thus the Father's Will maketh the cause of Nature , which is a Darkness consisting of the four first Forms to become seven , and thence infinitely the seventh , being their Body in this Earth ; for the Fathers Nature in the Wrath makes this Corporeal , in which the Devil , as Prince in the Wrath , is called Prince of this World. And the same is also in the deep of the Astral Wheel . Just so is it also in the inward Holy World , which is not severed from this , but this severed by a Principle from that ; for there is no Angle where the inward World is not . 3. The Angelical World of Love and humble Joy is the Sons , and at the flash two Kingdoms sever Love and Wrath ; there is made the Cross with the two Centres , as Light hath another Centre than Fire , tho' not separated , and on this Cross Birth is the Heart or Son of God generated from Eternity in Eternity ; at this Cross lie the Holy Children of the Virgin Image , and in the Wisdom of the Serpent are the Children of this World. The Holy Ghost goeth forth from the Father through the Son , as the Air from Fire and Light revealing in the Angelical substantiality ; and this is meant by Ternarius Sanctus . The highly Precious Gate for Man to consider of . 4. The Wisdom of God is an Eternal Virgin of Purity , in whom the Holy Ghost hath discovered the Image of Angels and of Man , also of the third Principle ; she is the great secret Mystery , which unapprehended , goeth in the Powers and Anger of the Father , opening the Wonders in the Forms and Seals of Nature . Through her hath the Holy Ghost not only made Corporeal Existences out of both Matrixes of the substantiality , but a limit to them where the seven Forms shall go into their Ether : as after the six days Work , or six Creations they enter the seventh , being their Eternal Rest , and the time of the seventh Seal and Trumpet , yet both Mothers shall stand before the Trinity in the Eternal Figure for the glory of God's works of wonder . 5. Tho' this Virgin be incorporeal , yet is the Spirits Corporeity and Visibility , her heavenly similitude is the Beauty and Lustre of all Fruits , the Vertue of all Jewels and Vegetables ; she may be as the Tincture of the Holy Element , wherein the Paradisical growing consisteth , and the seven Forms , as the holy delight of the Angels wrestle , being a fulfilling of the will of every Life ; she is not circumscribed ; every Divine Creature , as the Angels and holy Souls of men , hath this Virgin in the Light of their Life ; in this we see the Majesty of the Deity . We comprehend not the Trinity , the Spirit of the Soul standing in the Divine Centre , seeth it but imperfectly , for the Soul is but out of one Form of Nature ; as there are several sorts of Angels , yet can the Soul introduce it self into all forms , the Trinity only is perfect . God is manifest in a creaturely form in Angels , and whole Angelical World , for they are not out of the substantiality ( which is without understanding ) but out of the Centre of the seven Forms of the Eternal Nature , out of each Form a Throne Angel , and out of each Throne his Angel , so was it a whole Dominion fell with Lucifer . And the Dominions among Men ( which yet are all but Stewards ) originate here , tho' a sort of proud Clergy would rule over them . The Distinction between the Substantiality and the Element , also between Paradice and Heaven . 6. The Substantiality is in Heaven , the Corporeity of the seven Spirits is call'd God's Body ; also the Body of our Regenerate Soul , it is Christ's Body given us to eat in his Testament , comprehensible to the Spirit of the Soul , tho' not palpable to our outward sences , yet in it self without understanding . And the one Element doth lead the Principle in the Substantiality as a movable Life , it is not the Spirit of God himself , but the Spirit hath this Element as a ●ody . 7. Heaven is call'd in the Meekness the Water Spirit , and is the outward inclosure or Firmament parting the Principle ; and Paradice is the springing up out of the Essences through all Forms , through the one Element , through the Substantiality , and through Heaven ; as the flourishing of a rich springing Rosy Garden , and therefore was Adam therein ( that is ) in that Principle , and also in this World. The Gates of this World [ also the Language of Nature . ] 8. All our knowledge of God is his own Revelation of himself ; for the Spirit of God hath imaged the Wisdom of God in the Wonders of this World so evidently , that in the Wheel of the Stars and Planets , also in our Orb , and every Creature , that they are an apparent similitude and figure of God according to Love or Anger , generating Fire , Air , Water and Earth : That is to say , the extremity , impurity , mortality and gross death of them image the Wrath ; and the good property in every of them images Paradice ; where tho' there be but one Element , yet in it are the four hidden , and on their enkindling and severing become active and comprehensible , or palpable to the Creatures , which from Eternity was in God , yet invisible and immaterial . 9. The Language of Nature is treated of from 84th v. to the end of this Chapter , which being also dispersed in several places of the blessed Authors excellent Writings , it is to be wished were all contracted and paraphrased on in one distinct Treatise ; not only to shew us the Monuments of our Ruins by the Fall , but also stir us up to press inward out of the shadow and figure , into the substance , which is the inward Power-Worlds . CHAP. VI. Of the World , and also of Paradise : The two Gates of high Consideration . 1. MAN is a Child of Eternity , but this World is an Out-birth from the Eternal Nature as its Root , and an Out-birth is corruptible , its grosness originates in the Anger , and the Stars are out of the Centre of Nature in all seven Forms , and out of each a Centre ; so that by the wrestlings so very many have proceeded , which are a certain number , tho ▪ innumerable in our account ; and their being so set a number , shews they must be resolved into their Ether ; for in every Eternal Centre is a springing up without number , as is found in Man's Spirit and Soul by the Constellations of the Mind thoughts arise without number , and out of one innumerable others , which clearly prove our Eternity . 2. The Birth of the Eternal Nature is Infinite , and perpetually springing up every where in all places ; as if we imagine a Circle as little as an Attom , the least of quantities and in that Circle is the whole Trinity & whole Birth of the Eternal Nature , so that Eternity is in every place , yet maketh no place ; for it is the Out-birth that maketh place , it also maketh Beginning and End , for the Infinite Three is without Beginning and End , ye● as before this Beginning there was nothing but God ▪ a●d that after the End of these things shall be nothing but God , so God is the α and ω the Beginning and the End. 3. And forasmuch as the Eternity generateth nothing but what is like it , though it self be unchangeable , therefore as man is , so is Eternity , all the three Principles are in him one in another as one , ●et in the Creation are three . From the Eternal Centre is made the Eternal Substantiality as a Body or weakness , being a sinking down , and the Spirit is a springing up , whence comes Motion , Penetration , and Multiplication ; and when the Spirit did create the Substantiality into an Image , breathing the Spirit of the Trinity into it the whole Essences , even all Forms of Nature the Power to Light and Darkness and the whole Eternity , it instantly blossom'd and became the Paradise or Angelical World. 4. In the Darkness is the Genitrix , in the Light is the Wisdom , the first imaged by Devils , the other by Angels , as a Similitude of the whole Eternal Being to speak in a creatural manner of it . And Lucifer imaging beyond the Meekness of the Trinity , inkindled in himself the Matrix of Fire , and that of Nature becoming Corporeal ▪ then was the second Form of the Matrix , ( viz. ) the Meekness of the Substantiality inkindled , whence Water originated , out of which was made an Heaven to captivate the Fire , and of that Fire and Water came the Stars . 5. Then did Man , who was God's Image , form and imagine in himself the awakened Spirit of the Air , four Elements and Constellations : which though it were breathed into him , Man's Divine Spirit should have over-ruled , as the Holy Spirit of God ruleth over all , but they became his Lord , and instantly captivated him , then the Stars , Death , Vanity and the Elementary Life wrought in him . And now if he would enter into God again , he must in himself be new-born in God or lost Eternally ; he is now in the midst between Heaven and Hell , to which of these Spirits he yieldeth , his he is , if Man form in his Spirits the fierceness of Pride , &c. God loseth nothing , for the Image of God in Man withdraweth untoucht into its Principle , leaving Man to form himself into the Image of the Serpent , and the Spirit forms the Body into its Deformity [ or otherwise as the Seal the Wax . ] 6. The Eternal Nature doth generate it self Eternally , which this World resembleth thus , it is a high round Globe , figuring Eternity and Infinity , wherein by the seven Planets are shewn the seven Spirits of Nature , by the great Deep the Eternal Liberty , by the Sun in the midst of the seven , as a Point or Centre in a Cross the Heart of God , by the lustre God's Majesty , by the Constellations the Effects or Products of the Fountain Spirits , by the Earth the Eternal Death ; for as the Earth compared with the vigorous outward upper Dominion is as Death , so the fierce Matrix is as a Death compared to God , yet is not Death , but Eternal Torment . 7. Not that it is with the Heart of God as with the Sun to be only in one circumscriptive place , but as the Centre of a Cross , signifying the Trinity in a Globular Rainbow , wherein the Red signifies the Father's Property in the glance of Fire ; Yellow the Son's Lustre and Majesty ; Blew the Substantiality ; the dusky Brown the Kingdom of Darkness : and on such a Rainbow will Christ sit to Judge ; and thus is he undivided every where and in that Man who is Born of God , is the who●e undivided Heart of God , the Son of Man Christ , sitting in the circle of his Life upon the Rainbow at the right Hand of God ; for that Man is Christ's Member , his Body , his Brother , his Flesh , his Spirit : Power , Majesty , Heaven , Paradise , Element , Stars , Earth and all , is that Mans who in Christ is above Hell and Devils , though his Earthy Life be under Heaven , Stars , Elements , Hell and Devils . 8. Man's Creation was the speaking of that into Substance which was in God , in the Virgin of his Wisdom , in Eternity , not Male and Female , which when divided was one Earthy , the other Bestial ; but the new Birth restores that very Eternal Image the Eternal Virginity : wherein Christ became Man , uniting it to the fallen Man in the Mortal Virginity , for Mary had all the three Principles , being of the Seed of Joachim and Anna. The Soul of Christ was out of Maries Essences conceived in the Eternal Virgin , which Eternal Virgin came into Substantiality uniting with the Human earthy Essences . 9. The Eternal Virgin gave to Christ's Human Soul the Heavenly Body and Mary the Earthy , the living Word attracted Maries Essences or Faculties into the Eternal Virginity , and so in Nine Months there was a compleat Man in Soul , Spirit and Flesh , but the Virgin of Eternity never till then did put on Flesh , except in Adam before the Fall , but ●ow the Word united to the Soul is not , though united , one and the same with the Soul but the Soul being out of the Centre of Nature , remained intirely the same Creature , and the Word being out of the Majesty penetrated it ; like as a dark black piece of ●ron is flaming and shining by the Fire penetrating it , but the Iron comprehendeth not , but is comprehended by the Light of the Fire : So the Deit● dwelleth in the Soul , yet the Soul remaineth a Soul still , but if the flaming Iron fall into Water , it is soon as other Iron again , as it was with Adam . 10. Adam departed and Christ became Man to return us into the Angelical World , wherein Man attains the Eternal incomprehensible Flesh of Eternal Substantiality , which is hidden in the old earthy Flesh , as Gold in the Stone . This true most precious Stone of Philosophers tinctureth the old , for this is as a Son , yet a Thousand times greater than the Father , this bright Crown of Pear s is most manif●st , yet most secret , who so finds it , hath such Joy as no earthy Tongue or Pen can describe . CHAP. VII . The Hypocritical and real Christian , the Gates of the Firmamental Heaven with Stars , &c. The Threefold Life of Man , and right noble Spiritual Stone . 1. MAN's greatest Concern is to seek that which is lost , not hypocritically without our selves ; for all the hearing of Heaven and the new Birth Preached , Singing , Repetitions , Reading all Books , having the Bible without Book , Talking and Despising the Simple , requiring they be guided by Man's Art and Eloquence , and resting there , is a continuing of Men as in a dark Dungeon , and no more than casting a Stone into Water , which is taken out again as hard as before . And Mens deepest Reason , Opinions of the Pope , Luther , Calvin or Schwenkfield , and all Contention , Disputation , and that accounted high University Study , though the Soul fill it self therewith , only leaves the Soul in doubt , on the shaking Foundation of vain flattering Hopes , if still there be an unholy unchang'd Heart . 2. But simply with the Publican , God be merciful unto me a sinner , gather all thy captivating Sins , and in great earnestness knock , seek , consult not thy Earthy Reason , sensual Love , and self Will , and then that Soul entreth into the Temple of Christ ; instead of Disputing bring earnest Resignation , let thy Contention be such only as was Jacob's Wrestling . God's Invitation and inviolable ▪ Promises are the Ground of that Faith which makes Hell tremble , produceth the new Birth , giveth the noble Stone , and then the little grain of Mustard-seed growing in the Storms of Reproach and Temptation , becoming a Tree , attaineth the Angelical Garland of Pearl ; for then may the Soul say , Though this World hath my outward Body Captive , yet I have the Regenerator in my Soul that will make me free , which is as putting a Stone into Fire , which makes an effectual change on 't , though Water do not , as is above mentioned . 3. Saith any one , seeing the Devil is gone into Enmity , Why doth not God annihilate him ? A. That which is Eternal breaketh or dissolveth not like that which hath a Beginning but though the Devils were not in the Form of a Spirit from Eternity , yet their Essences were from Eternity , but the putting their Will into the stern Matrix of the Centre of Nature captivated them therein , but in their Essences remain as a Looking-glass for Angels and Souls of Men. Say also any , If the World be so dangerous for Man , Why hath God set and continued him in it ? A. Should God reduce the third Principle into its Aether before effecting what wonders were foreseen in the Wisdom from Eternity , it cannot be ; but also in time must the Forms of Nature be substantial . 4. The Infinite God being Threefold in Persons , willed to move himself according to the Property and Nature of each Person ; As , 1. The Father's Property moved to create Angels &c. to bear his Image , and behold his glorious Power . 2. The Son's Property moved once and never more in Eternity to become Man , by whom the glorious Majesty of the Trinity is shewn unto Angels and Men in an express Character and living Image . 3. The Holy Ghost's Nature will move it self at the Resurrection , at returning this World into its Aether , and will set the Wonders passed in time into Eternal substantiality ; He is the Joy and Mover of the Creatures and of Paradise , through whom will be seen the Power and Vertue of every thing . 5. This World with Stars and Elements , shew the Eternal Centre and Being of all Forms , whereon Adam , who was the Image of the Trinity , doated and was cap●iv'd , as Lucifer was by the fierce Matrix . He was one , not two , the Light shone in him , and he should have propagated an Angelical Kingdom , was Lord over Fire , Air , Water and Earth , could remove Mountains , no Death was in him , Paradisical Fruit grew for him , he was a Virgin after the Form of Eternal . Sophia , he was pure and was to place his Will on himself ; for God was in him , and he in God. But seeing two Divine Forms in himself , one Paradisical within himself , the other without him , he thought to Eat of both ( viz. ) the Paradisical and the mixed of Good and Evil , till he sunk into a sleep which signifieth Death , where the Spirit of this World formed him into such a Man as we now are , and Eve into a Woman , and when they had eaten , the Spirit of this World captivated their Souls , their Essences were Earthy , their Flesh and Blood Bestial , so that they begat Children in two Kingdoms , ( viz. ) of Wrath and Love , the first a Murtherer , the second Holy , for the word of Grace and Covenant had on their Fall set it self in the Light of their Life . 6. This Word was , and for ever is the only noble spiritual Philosopher's Stone , Christ. This Stone was in all the Holy Men from Adam downward , whereby they both were Good and did Good , but the Men of lower outside Principles or Rationists , have a counterfeit , scholastick , glistering , pleasant Stone , which they think is right , and they hotly persecute the true precious Stone to advance their own , which outside Stone of theirs , is only a Stone of the great Building of this World , for it initiateth Childhood in wantonness and bravery , requiring Covetousness and crafty Guile to support it : so they set the Paradisical Garland of Blossoming Youth on the Serpents Head , learn to contemn them as simple who have the true Stone , because they live as not of the World , but Childlike , and go through and out of the World weeping , yet bearing precious seed . 7. From v. 62. to the end , is as it were a recital of ( the often treated of ) the Eternal Being compar'd to Fire and Light , as Anger and Love , Strength and Meekness , the Original Forms and Principle of Light to v. 73. The Stars are a Quintessence or fifth Essence distinct from the four Elements , as the Fat in a Creature causeth the Fountain of Life to burn , they are not only Fire and Water , but have all the Properties of hard , soft , bitter , sweet , sour , dark and whatever the Earth hath , and every Star a several prevalent Property , according as in the Eternal Centre of Nature they stood open , when the Eternity mov'd it self in the Creation . 8. The Air mixeth with all sorts of Forms , therefore is unconstant , sometimes awakening one Form in the Centre , anon another . The whole Deep is like the Mind of a Man , which beholds some things cursorily , some other fixedly , bringing it to substance , setting Hands and Feet to work , as the Will hath conceived and framed it ; so this Spirit of the Deep , though without Divine Understanding , formeth by the vigor of the Constellations the Spirit of our Adamical Man , also of all Beasts , Fowls , Herbs , Plants , Trees , Metals , Precious Stones , Fishes , &c. and is the cause of Wisdom in Arts , Polity Governments among fallen Mankind . And this is called the third Principle or awakened Life of God , not Eternal , but that in which the great Wonders are made visible Substances , whose Figures remain as a Picture for the Glory of God and Joy of the Angels and Men , but their Essences shall be reduced into the Aether as it was before the Creation of the World , yet shall all stand in the Eternal Nature with its colours and figures , and there will be a springing , blossoming and growing , yet without feeling any fire or fierceness , for the Essences will then be no more a Substance , and therefore it affordeth no fire , but the fire is an Eternal Darkness and gnawing , call'd the Eternal Death . CHAP. VIII . How by the outward World is opened the Eternal World. How a Man may seek and find himself ; Whence is his Beginning , and what his End. 1. AS the enlivening Spirit in the deep animates all Creatures as if they were one Body , each according to their Kind , so the Light of Eternity within this World incomprehensible to this Worlds Spirit , having all the Properties also in it , yet with no such inkindled Essences , is the Life of the blessed Inhabitants thereof . Their Fire though mighty , is yet without Pain or Consumption , burning in the soft delicate desire of dear Love and highest Joy ; this Fire maketh Majesty , springeth and blossometh for ever in such Earth as is call'd Divine Substantiality or Holy Ternary , stored with perfect Goodness , exempt from all kind of Evil. 2. And as the whole third Principle of Astral and Elementary Bodies are as one Body , so the Infinite Holy God , Heaven , Angels , Men , Paradise with all Divine Things and Properties are but one Body , call'd God , Majesty and Eternity ; wherein the Majesty is the Light , the Holy Ghost , the Air and Spirit . Every Angel and Man is like the total God , and the Holy Ghost proceeds forth in him also . As in a flaming piece of Iron ; the Iron resembleth the Creature , its flame of Light the Deity , its Heat the Creatures Spirit , the Air proceeding from it the Holy Ghost : but now we live in Anguish , Cares , Labour , Fear , Trembling , Affliction and cloathed with fallen Adam's Skin , yet also in the Hope of Israel . 3. And because the Soul stands between two Eternal Principles , and the Body meerly in the Spirit of this Worlds Earthy state caring little for the Soul ; therefore must the Body be kept under , its necessities only not its wanton desires answer'd . The Soul also must watch and pray , not please it self in its own ability , but ever humble it self to the Divine Will and Mercy . These things are irksom to the Body and cross to the Self will of the Soul , but the view of Eternity must sway all , for the Body is an unconstant Neighbour and Death a sudden Guest . And as the danger , so the power God hath graciously given the Soul ▪ is very great : As it is written to them he gave power ( in Christ ) to be the Sons or Children of God. 4. Man finds in himself more than is in the Beast , for the Beast hath no higher Will than to fill and nourish it self , and multiply according to the property of their Centre , and every Life desireth the best that is in its Mother or Centre , which shews what the best of the Centre or Mother ( whence they are ) is , but Man sees into the property and vanity of every thing here , and therefore , a higher Life above the Elementary Transitory Food . The Beast hath a Tincture , else the Fire of their Life would devour them , but their Fire and Tincture is but Elementary and Astral , and consequently fragil ; but Man hath a desire after an Eternal Life , and shews it by his desire to perpetuate his Memory here ( by his Off-spring or otherwise ) if he could . For tho' he enter community with the Beasts in his third Principle , yet he hath a Fire-life out of the Eternity wherein the Forms are in Anguish , and that not being the right Life , hath a Tincture of Divine substantiality of Meekness , which is the Light which quencheth the wrath of his Fire-soul , wherein is the Intellect satiating the Anguish , which tincture Lucifer caused to disappear as a shadow , shutting himself up in Death and Fierceness . 5. Is it said why did God suffer Lucifer to fall ? A. He was a Prince and Throne Angel , a Son of the first Creation or Morning , and cause of the Out-birth in the third Principle , therefore Christ called him the Prince of this World : He had also a Free-will like us Men , and we often do things contrary to God , as making Forts , Castles and sumptuous Houses for our state . So Lucifer would be as a Creator , which in it self was no more his Fall than Adam's imagining , which caused the Tree of Temptation to grow , which therefore was severely forbidden ▪ yet which of it self was not Adam's Fall ; but Lucifer's Fall was when he awakened the Matrix of the Fire over the Meekness of God , that Fire became , and now is his Hell , which God captivated with Heaven or Water , and moved himself to the Creation as the pleasant Sun shuts up the Astringent cold , turning Ice into Water , making Fish , &c. to live and grow . And the cause of the Sea and unfathom'd deeps is that there the Fire was greatly enkindled ; as when Sodom , &c. were a Habitation of the Devil , who would have dwelt there in his fiery fierceness , God allay'd his stoutness bringing Water on that place . 6. The Souls dissatisfaction here shews it in a captivity , for its true Rest and Heaven was shut up in it , having in Adam put its desire into the Principle of this World ; great is the perplexity that an Eternal Creature should be Immur'd and Married to another Principle , have another Mother and Centre , which as soon as it breaks ( as dissolve it doth ) leaves the Soul in indigence and darkness . This pos'd the understanding , non-plust the wisdom of all Creatures how to help , no Prince or Throne Angel could contrive a Remedy . Then said Jehovah Christ , Lo I come to do thy Will , O God , and his own Arm wrought Salvation by becoming Man , entring Death with his Humane Soul , brake the seven Seals of the Centre of Nature , hung the old Adam as a Curse on the Cross , kindled again the Divine Fire in the Soul , cast away the Earthiness , and powerfully through Death introduced Life . The highly precious Gate . Thus the Regenerate may see that as Christ did cast away from him by Death , only the Spirit of this VVorld , and raised himself , so shall they in his VVord and Heart which is every where present , and in his Flesh and Blood , not in the corrupt Body , be raised , for the inward Body Adam had in Paradise is only capable of being clothed upon with the Flesh of Christ : In this new Body fixeth the new Regenerate Soul , but the old corrupt Flesh only hangeth to the new Body , yet comprehends it not . The which old Body conceived from the Spirit of this VVorld , being at the last day raised therewith , only in a figure ( in which figure all Mans works follow him ) passeth into its Ether , yet remaineth in its figure . So likewise the corrupt Bodies of the wicked at the last Judgment shall be presented with their Mother the Spirit of this world , and the Souls shall hear the sentence , then shall the Bodies pass with their Mother and stand as a Figure , and their works in the figure shall follow them into the Abyss . CHAP. IX . Concerning the Threefold Life . Also the Inclination and whole Government of Man in this Life . 1. MAN's whole Race is a strife 'twixt the Devil and the Soul , and the Spirit of this wor●d and the Soul ; for this worlds Spirit hath apprehension ( tho not Divine ) planted in its Matrix , and this world stood in the Eternal wisdom as an invisible figure before the Creation , and by Creation became a proper Principle , to the end it might bring all its wonders and works into Existence , and appear Eternally in their figure . 2. Man only being capable to exhibit this worlds wonders of Arts , and the Spirit and Life of Metals , precious Stones , Earths , Celestial Influences , &c. therefore hath the Spirit of this world longed to draw Man into it . That precious Stone of Philosophers may be found in Metals by him who understandeth this Author , in the Centre of Natures progress to the Cross of the Trinity and Glance of the Majesty , which this worlds Spirit hath a Natural longing to reveal . 3. The first Birth of things are not pleasant , as in Trees ; but the Fruit is a second Birth , and what is desir'd by Man , which points us to our Noble Birth and high Descent which was Divine ; for when the Kingdom of the Anger did press into the Fruits the Paradisical Principle did almost wholly withdraw . Yet though Toads , Serpents poysonous Herbs , bitter Properties , Thistles , &c. originate in the wrathful Matrix , yet as the evil Properties explicate the inward worlds they are as good , and concur to the same end with the best ; but the evil and good eaten by Adam being such as we now eat , was his eating of Death , because thereby the Spirit of this world captivated him , as doth both it and the Devils Kingdom rule in Man still . Of the great strife about Man. 4. Hell saith my Anger is his Root he is therefore by Nature mine . This world pleads possession of Man in its Body , and his Community of Nutrition from it . God saith I ●ave set my Heart upon Man and Regenerated him , he proceeded out of me I have sought and found him again , he is mine to reveal my wonders . Pursuant to this , one of three things winneth him , either , 1. His desire of Honour Glory and Power which is the Devils Will. 2. His desire of Riches , Opulence and Fulness in which he is a Beast of this World. 3. He , the somewhat sensible Sinner ( but not the Swine ) greatly feareth Hell and the Devil , and weakly panteth after Heaven , but the other two draw so violently , that many through desperation engulph themselves into the Abyss . Of the Devil changing himself into an Angel of Light. 5. When the Sinner begins to be sensible of his evil and danger , the Devil willingly permits him to go to the Stone Churches , then flatters him that his diligent so doing makes him godly and devout : Where often thoughts are sowen in him of Pride , Lust , &c. also of contempt of others , especially if the Preacher be a Reviler . If the Soul be yet afraid and would repent and pray , the Devil clouds the understanding , introduceth doubts , and promiseth amendment to Morrow , he rehearseth words , but prayeth not ; for the Soul cannot reach the Centre of Nature where the Fire should be struck , but his words in this Worlds Spirit vanish into Air , or Gods Name is taken in vain . 6. But Prayer is a great ( or at least a true ) going of the Soul to be spoken to of God , and brought out of the House of Sin into the House of God : Which when the Devil opposeth we are to oppose the more , for we have in Christ far greater power than he . But if the Devil covers the Heart by heaps of Sin we are not to dispute or despair , but to lay them on the Devils Back , and lay up in our Hearts Gods most merciful Calls and earnest Will towards us , shewn by the Sufferings , Wounds , Death and dear Love and Pity of Christ to Sinners ; for there is no other Will in God but to do as the Father to the Prodigal Son , therefore to doubt of Gods gracious Intents is to sin greatly . The Gates of the deep Ground concerning Man. 7. The knowing what Man is in the variety of form , feature and different driving Will , hath been controverted since the beginning , because the Gates thereof were sunk with Adam's Fall , but the Spirit of the Soul of the Regenerated Man , knoweth himself in all the three Principles to have but one only Rule though in three Principles , the prevalence of either denominates the Man. We are as a Seed sowen in a Field by the Lust of Man and Woman , the Mover whereunto is that the Tincture now divided to the Male giving Life and Soul , and the substantiality now peculiar to the Female giving Spirit and Existence were in Eternity one ; wherein this world stood as a Figure , and the Tincture over-shadowed by the Wisdom was received thereinto as the Body doth the Spirit , yet could not be brought into substance visible to Angels who are in a substance unless God had moved the Eternity . 8. In the moving of the Trinity was moved the Centre of Nature , whereby the Tincture became substantial , and the substantiality became material , yet not divided , wherein when the Fiat was awakened forth came all sorts of Beasts , &c. The Tincture took substance , and the Spirit of the substance took on it a Body , the first had the Centre of Life , the other only an impotent Life , which may be demonstrated by a flaming Iron ; which emitteth two Spirits , viz. a hot one able to awaken another Fire from its own Centre , and another an airy one , which though it hath all powers of the Fire , yet not the Tincture of the Fire , but only the Spirit of the Fire , a faint Life , for in the Eternity is no Death . Hence is it that Life must proceed only from the Seed of the Male Tincture in the Matrix of the Female . 9. Every Creature Inanimate , Sensitive , &c. is formed according to the Tincture in the Spirit of the Species of them , as may be found by the order of the several days of the Creation ; for on the first day God Created the Material Water which hath an impotent Life , and is a Bar to the Devils Anger Fire . And when God said let there be Light , the Light of the Tincture opened it self , which God separated from the darkness , viz. shut up the fierce Fire Lucifer kindled , which originateth in the darkness , and let the Qintessence burn in the fat of the Water Spirit , as doth the Fire of the Life in a Beast . 10. The Tincture is in the Blood the Life burneth in the Tincture , and God keeps the Centre of the Fire in the darkness , and so every Life is in his own hand , for if he let the Fire into the Tincture the Spirit is in the Hellish Fire . The Tincture was divided into a Fire Life and Light Life , the Fire Life was to be a Firmament between the Holy Meekness the Heart of God and the weak Air , between both which God dwelleth . The Fire Spirit of the Tincture hath Eternity for its Root , the Air Spirit hath the awakened substantiality ruling the outward Life of Beasts , Trees , &c. having a weak Tincture . 11. Thus see we Life standeth in Fire and Air , also the Original of Blood , such Creatures that have it are more noble than those that have it not ; for such have a false Tincture proceeded from the will of the Devil as is seen in Vipers and other Venemous Reptils , for such lothsom ugly Bodies are figur'd in Hell , not from the divided Tincture but from the fierce dark Spiritual substance . 12. When the Water covering the Created Earth was separated , and the Earth dry , the collected Water was call'd * Sea , signifying in the Language of Nature a covering , in reproach to the Devil whose power was drown'd . By the Water above the Firmament separated from that below is meant the Blood wherein is the Tincture of Living Creatures , and that beneath is the Elementary Water , in which two consist two Kingdoms , 1. The Soul in the Blood in the Tincture , and because the Tincture is from Eternity , therefore must the figures remain in Eternity . And , 2. The Air Spirit in the Water which is corruptible for it had a beginning . 13. After the Earth and Elements were formed , the fiery Tincture was as a shining Light , then God suffered the Centre of Nature to open with its proper will out of the Essences , and the whole Principle became but one Body whereof the Sun was the Heart ; and the six other Planets the Spirits at the Centre of the Heart , the other Stars are its Essences ; all just as the Deity hath been from Eternity , whence came a true Life , Reason , Sences and Understanding , yet a Bestial one , and Spirit of the Air manifesting God in a figurative form , which this world sheweth , if we consider the Centre , and thence go on in the Light of the Majesty to the number three . The Discourse and Figure of the Planets and Signs from the 63d v. to the end of this Chapter , being it self Summary is recommended to be perused entirely as the Author left it . CHAP. X. Of the Creation of every Being ; and how Man may find himself , and all Mysteries to , and only to the ninth Number . 1. TO seek the Mysteries of Nature in the Stars and Elements is vain , neither Luna nor Mercury will lead you to Sol ; but if you take the Spirit of the Tincture , following of which to Sol some have been laid hold on by the Spirit of the Heavenly Tincture , and been brought into the liberty of the Majesty , where they have known the noble Stone , and stood amazed at Mans blindness . 2. The number is but three , stay at the Cross or ten , but nine is only attainable , then take Saturn as a Male and Fire-Tincture , and Luna as the Female and Air Spirit , go thus gradually in the Wheel to Sol , go then on through the Suns Fire , and being through it lay hold by means of the Tincture on the Eternity which is the ninth number , bring that on the Cross which is the tenth , the very end of nature , here handle the Stone , it is Fire-proof , free from the Wrath and Out-birth , its splendor is in the Majesty , its Body out of the Eternal Substantiality . 3. If now the seeker willeth the splendor of this world , let him go from the inward into the outward Luna which break into a thousand parts , giving it such proportion of Sol as its hunger desireth , and it is made bright and perfect , but we ought justly to rest satisfied in the tenth number for this world is but , dross and dung , therefore Christ saith , Seek first the Kingdom of God , and all other things shall be added . All lyeth in the willing , for the will maketh the desire , the outward will must enter into the inward , and deny it self , as if it were dead to the outward , because Adam turning his will to the outward , caus'd him to die to the inward , but if we turn back into the inward , we see God , and the Eternity , and are the Similitude of what God is , and are as we were Created . 4. It is more easie to the inward Man in the Divine Will to see the ground of the Creation of this world than for the outward to know what the Sences inform . To create is to comprehend what is first figur'd in the will , as doth a Builder frame in his will a Model of what he is to Erect . In the Creation the six Properties stand in every quadrat of the Circle of Time which divides the Day into Morning Noon , Evening and Midnight . 5. On the fifth day the Fiat opened the Matrixes of all Similitudes , and the Wrath Kingdom pressed hard to be imaged with it , when were produced all Fowls and Fishes , then also all sorts of Spirits of the Fire , Air , Water and Earth went forth , so that the whole deep even to the Constellations is nothing but a Life and stirring of Spirits . The Devils place is in the darkest towards the Constellations , and so poor a Creature is he as not to touch any of the seven Governments . 6. The describing the order of Powers cannot be sufficiently seen by the orderly Wheel of the Magi , nor can it be written for Reason to penetrate ▪ being more subtle , going inwards towards the Sun ; that is , upwards , downwards and side-ways towards the meek substantiality , but the Spirit of the Soul if it look with its own Eye into the inward , and with the Eye of this world into the outward understandeth it , and is as Ezekiel's Vision , having Eyes within and without , and the Spirit goeth right forward wheresoever it goes . 7. Now to shew how far Man may go , and where he must stop , note that the Fire after the seven Spirits is the eighth and the cause of the seventh . Now tho' Life consists not in the Fire , yet the Fire maketh two Tinctures . 1. An inward after the Eternal Liberty , and still Meekness where springeth the Majesty of the Liberty . 2. An outward after the Oyl from the water of Venus , where springs the outward splendor , so the Fire hath the eighth number , and the inward Tincture hath the ninth number , so far and no farther ought we to go , but stand there before the Cross of the number three , where Angels and Men are to stand , not reaching into the Centre of the Cross to Create as did Lucifer , but cast their Minds down into the Tincture of Humility back into the ninth number , fearing God , and highly rejoicing before the tenth number with Songs of Hallelujahs to the Holy , Holy , Holy Lord God of Hosts ; in this ninth is the Virgin Tincture of Wisdom , Paradise and Heavenly Substantiality . 8. For while we keep our will in humility , tho' we search into the thousandth number our will is still Gods will , but if we leave him , and imagine into the Wonders we are Captives , for imagination makes substance ; we must go out of that again into Humility , Love , Pureness , Mercy , &c. or we shall not see God ; we must submissively seek the will of God , and resign our whole self thereinto , wherein we can do all , but in our own will and nature we must not ; we can do nothing . CHAP. XI . Of the true Knowledge concerning Man. 1. THE Earth is a peculiar Centre , an Out-birth of the Eternal substantiality , the Matrix whereof was corrupted by the Fall of Lucifer , whence the upper Centre the Suns Heart drew forth from the Properties in the Earth , which longed after the upper Paradisical Fruit , of which Man only was capable to eat after an Angelical manner , and which Adam stood in the Proba or tryal to have done till he slept , but we see how it went with him , for that we both eat and are eaten by the Earth . 2. Of that Paradisical Earth wherein was the Heavenly Property was Adam's Body made ; for he was to be Lord over the Earth , and to open the wonders of the Earth , therefore God gave him a palpable , yet a paradisical ( and not instantly an Angelical ) Body . Man was made an Image of the uncreated Virgin of Gods Wisdom wherein the Astral and Elementary Powers stood , but neither they nor the Matrix of the Earth could over-power Man , for he had receiv'd the Eternal Substantiality . 3. It is said God breathed into his Nostrils the Breath of Life , this was not Air , nor can it be a thing breathed in from without , for God is the fulness of all things . God longed after a visible Similitude of himself , but his longing is only Majesty and Liberty , his breathing was from within , for Gods Holy Spirit hath awakened the Soul out of the Centre of the Fire of the Eternal Nature the fifth form where the two Kingdoms of Gods Love and Anger do part , and brought it outwards into the Tincture of the outward Spirit , into the Blood of the Heart opening it self according to the Centre of Nature ; and the Spirit of this world which reacheth into the Sun was breathed into him from without , so became he a Living Soul ruling over Fire , Air , Water , Earth , and the Sun it self , without Covetousness , Pride , Envy , Anger , Toil , Care and Sickness , but was a holy pure Virgin in meer Joy and Love-sport . 4. The dividing of the Tinctures is shewn by dividing the Cross in the Brain-Pan , God Created Man with the whole Cross , but now 't is divided half to the Man , and the other half to the Woman ; before Adam's being divided he could generate out of his will such a Man as himself , having the three Centres in him , without tearing , as neither was the Centre of the Eternal Nature whence his Soul proceeded torn , nor the Spirit of this world divided when the Spirit of God breathed it into him , nor had he Members whereof to be ashamed , his clothing was the Heavenly Tincture , his Fall was his Lust after the out-principle , and could not eat of the Word of the Lord. 5. The Male and Female Will to each other existeth out of the two Governments of one substance , the Man soweth Flesh and Blood , and the Noble Tincture of the Soul out of the Fire Tincture ; the Woman Spirit out of the Tincture of this World , viz. of Venus giving a soft Spirit , but Man is yielded , faln home , a Captive to the Spirit of this world , making an Earthy Elementary Child ; so that if God had not become Man our Bodies had remained Beasts , & our Souls Devils , and such we are till Born again in Christ , and by him turned about to see into the tenth number again . And if this be done , when God awakens the Centre of the Eternal ( which is the Souls ) Fire , the Holy Ghost shall burn forth from the Tincture of the Soul , and the Soul be taken into the Majesty of God , and her works without loss pass through the Fire ; but the Soul that turneth into this world when the substance hereof passeth into its Ether is without God in the Hellish Fire , wanting the Oyl of the wise Virgins , for this World neither gives it nor sells it , for it hath it not . The great Misery of Mans Destruction from the Womb. 6. While the Soul is in the Seed it is only a Fire of the Tincture , and a Will of the Creature , but when it becomes a Living Creature , the Fruit is much as the Tree is , and if it be forsaken of the Holy Powers , the Will of the Soul by the Nature of the Fire formeth the Souls Spirit into the figure of horrible , cruel , crafty , poysonous , filthy Creatures . Also in the Spirit of the Seed while it is a Sulphur , viz. Unformed Matter , is the Spirit of this World and the Constellation , so that the outward Life is fallen quite under the Power of the Stars , which strongly inclineth some to various Evils and Tragical Exits , others to insnaring Honours ; which is done when a fixed Star having been fortified by the Sun's Vertue , is inducted by the Father of Nature , it can then powerfully impress its Imagination into the Seed , conveying such or such a Property into the Creatures Elementary Life in Men and Beasts . 7. Man thus making himself and Posterity miserable , awakens the Wrath Kingdom in this World , where the Devil is the Great Prince : which awakening bringeth Tempests , Wars , Pestilence , Fire , Famine , &c. for had not Man opened the Anger , the Devil had remained shut up without Power to touch a Fly , or move a Leaf . 'T is true , that sometimes the Astral Powers make and give for a Tincture this Worlds Spirit , and then by reason that the Spirit of the Soul hath a good Constellation at the time of the Spirits awakening , it gives him a Friendly , lovely outside , whereby such a one can give good flattering words from a false heart ; for he dwelleth in two Kingdoms ▪ in this World is he a History Hypocrite , and his Soul in the Anger Kingdom with the Devils . 8. But the Grace of God appeared by Christ's becoming Man , to bring our Human Souls out of Death and the Abyss of Anger into the Tenth Number , the Eternal Tincture , to be again the Similitude of God upon the Cross , whence the Soul originated . And then when the Soul is turned into the Will of God in great Humility having Christ's Body , it passeth through Death or from Death to Life in the Death of Christ , through the Anger of God into the Ninth Number before the Holy Trinity , and is imbraced by the Majesty . The great open Gate of Antichrist . 9. Antichrist in Men professing Christ , is a contrary will to the Divine Will , yet a Counterfeit of it : but as the Soul becomes born of God , more or less , in such proportion the renewed Will quits the Principles , and Dictates of corrupt Reason and self Desires cover'd by Hypocrisie , and by a sincere faithful Love rooted in the Life of Christ ▪ a holy Flame of self-evidencing Light ariseth , giving a distinct discovery of Antichrist before which it falls , and by which it is destroy'd , for the going from Antichrist is the going from the Fire into the Light. The highly Precious Gate , also the Gate of Immanuel . 10. Is it askt , How can Christ's Body be ours ? How can we dwell in the Body of Christ ? It is Answer'd , As we have Adam's Flesh , Soul and Spirit , which Christ becoming Man hath , yet remaineth God ; but receiv'd in the fair Virgin of Wisdom the Eternal Flesh , which Adam's was before dividing of the Properties , and the Property of our earthy Flesh , so Christ's Soul is ours , and his Body ours , and his Virgin ours , whereby we live in Christ when we give up our selves to him , wherein also he liveth in us , and will at last present us wholly pure with the Heavenly Flesh , Blood , Tincture and Majesty of Christ. Thus also he liveth in us , and we are his Members , Temple and Body . 11. Where one saith , Here is Christ , and another There , it is , because they have lost the Key , for the Body and Blood of Christ is in the Eternity , and not shut up by space or place , but as the Sun shineth from East to West , and whose Light fills the World , how much more doth Christ fill every part of his Incarnation ? And when we desire his Flesh and Blood , we receive it , and are fed by it ; for as the Father gives Being , and upholdeth all , so the Son gives Vertue and Light. The Congregation of Christ is in every Nation where Men turn from their Sins to God , be they Greeks , Turks , Asians , Africans , &c. God respects not Persons nor Opinions , but seeks the Heart ; those who call on the only true God in plain Simplicity are in Christ , but the Tyrannous , Proud , Covetous , Malicious , Blood-thirsty Antichrist , with their endless Contentions and Disputations offend the Heathens , whose Life and Customs are far more Innocent and Pious , and when Antichrist's Lyes have stifled him , broken his Murthering Sword , and laid him in the Pit , then shall Christ feed his Lambs , and the Turk be of the Fold of the Lambs . 12. The whole World is full of God ; the inward holy Life dwelleth in God , and the inward dark Abyss standeth in God's Wrath , the strife is , which may Image us into it self in this outward Life , here God sets Light and Darkness before us , and all the teaching here is to warn of the severe Property of the Fire ; for every thing hath Free-will with an Inclination to its Property ; therefore we must either embrace the true Good , or the certain Evil. Young Children are our School-masters , with all our Cunning we are but Fools to them , who first play with themselves , and after one with another , this the Devil grudg'd us , and made us fall out at our Play , and so we quarrel till we go to sleep , and then others Act over again the same quarrels , and all is about a defiled Garment which yet is not ours , while we should obediently search for a new fair Garment : when amongst the Roses , Lillies and Flowers , we shall in our own Country sing the Song , How the Driver ( who did set us at variance ) is captivated . CHAP. XII . Of the true Christian Life and Conversation . What Man is to do , &c. COnsidering well the 34 first Verses of this 12th Chapter , it may be comprised mostly in these words . He hath shewed thee , O Man , what is good , and what doth the Lord thy God require of thee , but to do justly , to love Mercy , and to walk humbly with thy God ? The Way we must walk through this World into the Kingdom of God. We must , if we will so walk , Crucifie Self , Repent , Convert from Evil , hourly pass out of Death into Life , we must not take pleasure in our selves , but so humble our selves before the clear Countenance of the Trinity , ( before whom we always stand ) and look on Jesus who always sitteth on the Rainbow in us : I say , we are so to converse without Self-pleasing , that our ways may please God , the heavenly Hoasts and Man. The rest of this sweet Chapter is of various and copious Rules and Monitions , yet so conspicuous , that the perusal is rather to be recommended than the particulars extracted . Only this asserteth , That a Self-defence against outward Force or War , having only a desire of Self-defence , is not against God ; for he whose House is on Fire may quench it . CHAP. XIII . Of Christ's Precious Testaments the Lord's Supper and Baptism . 1. VVHEN Christ's Apostles and Disciples met together , after fervent Exhortation of one another , They took , brake , divided amongst them , and did eat Bread in commemoration of Christ's giving his Body for us on the Cross , as himself had commanded . So also took they the Cup in their hand , saying one to another , Take this Cup and drink the Blood of our Lord which he shed on the Cross for Remission of our Sins , to shew forth his Death till he come again to Judgment , and bring us into himself . This was the true great Paschal Lamb in●●ituted by Christatier they had eaten the Passover . 2. He gave them and they did eat and drink his Flesh and Blood , not his earthy and mortal Flesh and Blood to be chewed with their earthy Teeth and swallow'd ; for that Body of his was not divided amongst them , but he gave them his immortal holy Body and Blood , new and unknown to the earthy Man , yet which did hang in , or was United to the outward on the Cross ; this holy Body became as a Body to their Souls , making them his Members . 3. As the Eternal Virginity , Substantiality and Wisdom wherein was the promised Word , gave it self into the perished Tincture became a new Man at the Incarnation in the Virgin Mary ; so the new Body of Christ which was cover'd or veiled by the outward Mortal Body , and cannot be comprehended by the Mortal , but is he that cometh down from Heaven , gives it self under Bread and Wine into the Tincture of the Souls of those who go out from themselves into his Will ; thus was in Christ two Kingdoms , a Heavenly and an Earthy , the new Man born of God , wherever he is , receiveth this heavenly Flesh and Blood , or holy Humanity , for it is every where , and had the predominance in Adam , till he went back into the Lust of the outward earthy Principle , wherein the Devil hath entrance to us poor Captives , so that often the Soul turns its Will to the outward , wherefore God by his Testament reneweth the Soul by this new Body . How careful therefore should the Soul be , that it go not back as did Adam . For the Soul of Man hungereth and thirsteth after this Food , being the word intended , when Christ said Eat , This is my Body , and without this Substance , God is not known ; it being the Manifestation of the Deity . Yet doth the outward Humane Nature remain in Heaven palpably and apprehensibly seen by Men in that Form it was in here when upon ●arth , and in that Body is seen nothing but the Majesty , Clarity and Brightness which filleth the Angelical World. 4. Now wherever the Majesty is , there is the Substantiality , which is the Body of the Word , yet without Image ; for the Creature only is an Image or Formation , like as the substantial Earth is come , though in the Deep is only Air , Water and Fire ; whereof the Sun ( though but one ) is the cause . 5. We receive not in the Supper another Creature with a new Soul , but we receive on our Soul the Body of Christ which is already the Eternal Creature , whose Flesh and Blood filleth Heaven : and which is such a Body to the Soul , as can at the End of the World go with the Soul through the Fire of the Anger of God without feeling , changing the Fire by the allay of Meekness into a meer Love de●ire , a brightness of the Majesty ; Thus are we in God the Children of God. Allelujah . Concerning the Testament of Baptism . 6. A Child hath by the Masculine Seed the Fires Tincture or that of the Soul , and by the Feminine hath the Lights or Waters Tincture , or that of the Spirit , but by Adam's Fall both were corrupted ; so that the Fires Tincture or Soul was captivated by God's Eternal Wrath ; and the Water or Spirits Tincture was captivated by the Spirit of this great outward World , and both had remained the Devil's Captives , had not the Word of the Lord taken our Soul and Spirit , and been made Flesh. Therefore he instituted Baptism for little Children , being an Office managed by the Holy Ghost , in whose Vertue the Soul's Water is made a Water of Life , for the Water belongs to the Spirits Tincture , and so the Spirit of the Soul receiveth the Vertue wrought by the Holy Ghost's Office , which is the great Mystery . Even as the Vertue convey'd to the hunger of the Soul's Fire , is most immediately from the Vertue in the Flesh and Blood of the Son , the second Person of the Trinity . The Magia out of the Wonders . 7. Where there is but one only Will there is no breaker nor Enmity , but it draweth into it self , and goeth out of it self in the same one free Will ; but where there are two Wills , there is separation and contrariety : for one Will goeth inward , and the other outward ; and if it be in one thing or body , that Kingdom hath intestine opposition : Whence comes a third Will mixed of the two first : Hence spring many needing a Judge , but if they all be strong Wills , they constitute severally every one a Judge , and the flown out Will hates that whence it sprung , because it hath got a contrary Will , and it self proceeds to its highest number : But seeing it can get no higher , nor attain rest ; therefore at that place of inquiry the Prophet is born , who sheweth the cause why the out flown Will , instead of going to the Crown-number , hath awakened the Turba or disturbance , which shall have an end by rising of a new Kingdom , whereof the Prophet is the Mouth ; which new Kingdom being generated out of the breaking , causeth the Pride , Covetousness and Envy of the strayed Wills , like evil Twigs to be broken and wither : And whereas they call themselves Children of the good Root , the Prophet tells them they are Murtherous Wolves ; and if the Turba be grown up with it , it breaketh the multiplicity . 8. Now when the Father pours Oyl into the Wounds , the Oyl it self becomes Poison , which should have been a Remedy ; for the strayed Will hath made an Oyl by his own Wit and Art where with it feeds and actuates its earthy sensual desires ; so that the true Oyl is death to this Evil Will of the multiplicity , for it calleth it self the Good Tree , so there is no Remedy but it must be its own destroyer , and the apostated Children are given to the Turba to be devoured one of another . They boast themselves to know much , but do it not , but retaining the History , deny the Power , as their Father the Devil , who knoweth as much as they , doth it not . 9. But the Mother of the Genitrix finding her Children become strange to her , falling into lamentation and anguish , doth conceive and bring forth a young Son ; on him she put a garment of childish simplicity , and he became a Lilly Twig of Purity ; he shall break the Turba , and doing the Divine Will , remain in the house for ever ; whence the other by following the Devil revolted , feigning to themselves good words , blessing themselves for hearing and seeing what they hear and se● , and taking the Covenant of God into the mouth while they hate to be reformed , and dwell in falshood . CHAP. XIV . Of the Broad and Narrow Ways . 1. THE Broad Way leading to the Abyss of Wrath , is what we strongly incline to , being as to the inward or first Principle ( the Soul 's Original understood of the four Anguishes ) in the way of craft , cruelty , pride , revenge , desire of Rule and Pomp : And as to the outward , the way of ease , pleasure , volupruousness , with a swinish appetite to get and keep all . 2. Our Temporary Nature is captive to the Bestial Properties , whereto it is severally formed by the Spirit of this World , according as the Wheel of the Outward Nature stood at the instant of the formation : But if Men remain guided only thereby it giveth the Body to the Earth , and the Soul to Hell. Yet so broad is the E●●● Way , that the Travellers therein may , as with full Sail , traverse it , tho' by constitu●ion they be adapted to desire of deep search after knowledge , skilful inspection into secret Mysteries , many practical and speculative Arts and parts of Wisdom by quick Astral Reason . Others , tho' in the same broad Road , may have excellent skill in disputes of Antient and Modern Religious Controversies and Traditions in Doctrine and Discipline , they may be prudent exemplars in Manners , great Proficients in Philosophy , profound Casuists in Theology , with so good progress as if they were Pillars in God's House , and all this adorned with a blameless Conversation to human observation . 3. But all this destitute and exclusive of a changed Will , but retaining unmortified affections and desires , having an unregenerate Heart , a Soul dead to any Life of Resignation and Sacrifice , but is still immutably stubborn ; is therefore as concerning the Faith reprobate , for the right Faith is the right Will , which ( divested of its self-lusts ) enters into the living Word , whereas the other is without God in the World , tho' flattering himself all his life long with the merits of Jesus Christ , his share in them , his Predestination from Eternity , his assurance never to fall away , whereas he was never risen with Christ , but lies drowned with , and under the desires of the present Evil World , and lives wholly a stranger to the dying of Christ , to the emptying of the corrupt self-will ; for the Pearl is in That man's account too dear , nor will he buy Oyl . Of the Company and Assistance of the Holy Angels . 4. As Men fearing God readily help each other in their misery ; so do the Holy Angels powerfully assist Men ; for they affect the company of vertuous , humble , chast men , themselves being very pure , chast , modest , humble friendly , and know no deceit or iniquity ; they have also great delight among little Infants , and sometimes manifest themselves to them , and play with them , if they be the Children of God ; for they do nothing but what is innate in them , both the Angels and the Children . They have also great joy for one poor Soul delivered from the Snares of the Devil , and are at hand ready to deliver such in their greatest extremities , having an over ballance of Power to that of the Evil Angels , else what Ruins would the Devils make in the busie execution of their Office in the Turba magna of terrible Storms ? &c. as far as the fierce Wrath is therein enkindled , were they not curb'd and drove away by the ministration of the Heavenly Hosts of the holy and mighty Angels sent out by the Almighty gracious Jehovah . 5. There is therefore no cause at all of despair , tho' the whole World seem to be against us . Nor are Prayers to be made to them , for they accept not that honour , but direct us to God. Whatever befals us , is to purifie us as Gold ; for God aims to have fair lovely Children , and of understanding , to discover the Deceits of the Old Serpent . God sets Heaven and Hell before us , therefore must the Soul have Understanding to chuse , and Faith to fight , for it must be a continual Warriour . If we make our selves fierce , false , covetous , proud Devils , we are so ; but if we image in our Souls humble , meek submissiveness , with a love to follow the Lord , we enter into the Holy Principle , and are in the Paradi●ical and Angelical Regiment . Let all therefore be warned according to what they form their Spirits , which is commended to seasonable and most serious and continued consideration . CHAP. XV. Of the mixed World , its wicked exercise , being a Glass wherein every one may try out of what Spirit themselves are . 1. MOst just and necessary is it to reprehend practical Impieties , Immoralities and Debauchery , especially among such professing goodness ; the which unchristian Conversation is chargeable on high and low , Priest and People , old and young , who all are yet apt to account this a Golden Time , and bless themselves in it , tho' it is a time of lamentation , being the opening of the last Seal , and of pouring out the Vial of God's Wrath , bringing to light the Wonders of Hell , particularly the Pride and Oppression derived from those sent to the University , enslaving the People in their Understandings by Constitutions , Orders , Statutes , &c. and in their Bodies and Estates by wresting from them their sweat , and the fruit of their labours wherewith these pamper themselves ; a practice not grounded in Nature , but is hellish , for there one Form vexeth and plagueth another , so that among these the Dog is more happy than the poor of the people . 2. And this hath another consequent Evil , in that it induceth , and in a sort inforceth the poor to imitate them , and to live by deceit , doing that also swinishly , which the other do in pride and bravery : All which is convinced of great madness , considering the shortness and uncertainty of the present time , the great strict solemn Judgment day , and the Eternity of the Life to come , on the brink whereof we stand , ready to enter unconceivable happiness by the narrow way , or intolerable misery and shame by the broad way . Yet this Chapter concludes that a sincere Christian doth not here wholly know himself , seeing comparatively nothing but his vices , for his Sanctity Christ hideth under his Cross. CHAP. XVI . Of praying and fasting , what praying its power , use , benefit and preparation to God's Kingdom is . 1. THE earnest restless hunger and thirst of Man's Spirit after the meek rest of Divine Love , from the Property of the driver , being so impetuous , that the Morning calleth to the Evening , the Night to the Day , and one Day to another panting , when will the refreshment come ? Sheweth whence Man came , and how greatly he is strayed , having no place of rest till he be driven back to his still Eternal Mother ( the Eternal Nature ) for here the driver taketh him by the very throat ; & he lieth as one among the slain in a great Battle , who dares not lift up his head for fear of the cruel overflowing Conquerors , or as one surrounded with malicious Foes , who all strike at him to murther him ; or as one fallen into a deep Pit , hoping for help only from above , or as one fallen into a deep Sea swimming , yet seeing no shoar , sigheth for help from Heaven . 2. So is it with Man's Soul , for if the Soul search its own flesh , blood , marrow and bones , they are Enemies incompassing and captivating it ; the Spirit of this World suppresseth it , and would , like a Sea , drown it , by pampering the Bestial Life ; the Devil also , as a cruel proud Enemy , draweth it into the fierce aking Abyss , striking at it with hellish anguish and despair . 3. Then , if it will be saved , its Will must depart from the outward , and from its own thoughts and mind into God's mercy ; for the Word that made Man's Soul became Man , and his holy Humanity the flesh of the Eternal Word his food , his blood also the Water of Eternal Life is as a pu●e new Body , and this Word was a meek , pure , desirous Love , and then the Holy Ghost leads it out of Prison from the Battle of the driver , cooling its flames , and the Soul becomes an humble Child . 4. When the whole man resolves into a Will of leaving every Evil , and seeking God with the whole heart , he is received as Daniel , when he began to set himself to pray , and chasten himself , the command came forth . But the Life is from within , as when Christ raised Lazarus by a power from within from the Centre of the Soul , as so also shall we be raised at last ; for the Word with the three Principles dwells in us . And all Souls are as it were one Soul , being all propagated of one Soul , therefore will they all hear the Voice of the Human Soul of Christ , and arise with their Bodies . 5. So when we pray , it is not to a God afar off , for God heareth in the Centre of the Soul of the repenting sinner , pressing out of the anguish of the first Principle , and out of the Spirit of this World into the holy second Principle , which is also in the Soul ; for when we pray aright , the Word which became Man , having the Holy Ghost in it , goeth from the Father , and meeteth the pouring out Soul ; for the Body is not worthy , but the new Body of the flesh of Christ ( when the Soul attains it ) is the Temple of the Holy Ghost . Then comes the Soul to God as the Prodigal Son , with an humble , submissive , obedient Will , from the Swine : He knocks at his evil heart , and breaks open the doors , and the Father saith , This my Son was lost , and is found , was dead , and is alive . The latter part of this Chapter is not extracted , being a brief Exposition of the Lord's Prayer , according to the Language of Nature , which is little known . CHAP. XVII . Concerning God's Blessing in this World. 1. THE Soul finds it self in such an Earthy Garment , causing shame , and is so choaked by the Devils smoky Pit , which represents God a cruel severe Judge , that stands at a catch to damn it , or decreed its eternal perdition before the present World was ; that the Soul must needs be under total despair , or great doubt ( at least ) of falling short of the Light of God ; for such is the Effect of shame and guilt . Therefore the Soul by this misunderstanding starts back , seeking some satisfaction from the Spirit of this World , and support for the outward Life only ( or chiefly ) to be had by its own distrustf●●●arking and toiling in his own contrivances and subtle reason ; a consequent of the Curse ; whence so many potent delusions spring , for he thus falls home to the Earthy Life for meat , clothing and habitation . 2. And this is contrary to the Life Man should have led ; for as God dwelleth in the Earth , yet the Earth apprehendeth him not ; so Man should with the Soul have eaten the Divine Word of God's Love , tho' the Body had been of the Matrix of the Earth , yet not captivated in it , but eating of the Blessing of God. The Body was taken out of the Centre of the Fire and Waters Tincture , the Soul out of the second Principle , why then should the Body captivate the Soul ? 3. The Outward Life consists in three parts , one in the dominion of the Stars , another in the one Element divided into four , and the other the dominion of God. So that the Man who trusteth in God , and not in his Reason , the Spirit of God is with him , blessing what he is , hath and doth : For seeing the Soul hath the Body of God , how can God's Spirit forsake the outward Body , which must open its Wonders ; God wants none , and all are alike profitable to him , the politick and the weak ; for with the outwardly wise he ruleth , and with the outwardly simple he tilleth , buildeth , &c. and this Worlds outward Spirit gives degrees to men here ; so according as the Soul is indued with Divine Power , such are the degrees in Heaven , yet all in one Love ; but God's Children are in this and that World as Good Herbs and sweet Flowers , which yield their several Vertues in harmony to the Apothecary , and the wicked are as poisonous Weeds , Thorns and Thistles , who separate themselves and their Off-spring into an evil Self-will and Property . 4. Covetousness is madness , driving Man ( Devil like ) to Torment , others about a handful of Earth or a Stone , of which the World hath enough , and plague himself , to get the Good of that he must speedily leave , and the gnawing guilt which will never leave him . This Man still runneth after that Care and Sorrow , which runneth after him , whereas every one , if content , hath a sufficient Portion from the Spirit of this World ; and of Care and Sorrow also , as saith the Lord , Sufficient for the day is the Evil thereof . But Man's mad Will is all to advance Pride ; whereas the Kingdom of God is Love and Humility , and if Man suffers not himself to be captivated ) Heaven and Earth is his by God's free Donation , so not only Heaven , but the Sun , Stars , Elements , Earth , Sea and all is Man's by Natural Propriety . To trust therefore in God , is to build sure in Heaven and Earth . CHAP. XVIII . Of Death and Dying . How Man is when he Dieth , and how it is with him in Death . 1. THE Life consisteth in three Parts ; 1. The Inward which is God's Eternal hidden Mystery in the Fire , whence Life existeth . 2. The Middle or Eternal Image of God , wherein God seeth himself as a Man doth himself in a Glass . 3. The Spirit of the great World which this Eternal Image got in the Creation as a Glass to see it self in ; so the out-principle figures the inward , and the inward Image hath so gazed on the outward , as that it hath received the outward , which must break off again , which because it is bound to the Eternal Centre of Nature , therefore is the breaking in Death so very painful . 2. The outward consisteth in the Sun's Tincture and its Dominion are the Planets and Stars , each of which still drive on to its Limits , and when it comes again to its place where it stood in the Creation , all whereof it was Lord ceaseth , for there it commenceth a new Age , whence many a young Child in the Womb dieth ; for its Lord is at its Period . And to hit the Point of our limited End , it is required to know exactly the Number and Period of the Sign which is our Leader . 3. How hardly can the Living Man express how it is with one that is Dead , which himself hath not experimented ? A Dead Man's sence is ceased with extinguishing his Fire , his Elementary Spirit evaporateth , his Blood and Water pass into Water and Earth , also therewith his Essences , thus his Beginning finds End. But because the corruptible hath an Eternal Root , therefore the Eternal worketh in the Fragile , and because the outward Imageth the Eternal , it should bring its Wonders and Similitudes into the Eternal , whence it is originated . 4. The Souls Will worketh in the Centre or Eternal Root , the Astral Spirit works in the Body , adhering so to the Soul , that the Soul often lusteth to do what the Starry Spirit doth ; and such Souls who get no higher fall into Covetousness , Pride , Envy and Anger , whence if they convert not in those very works , must the Soul Eternally dwell , doing the Devils Will , hating God , loving Folly , which was here and is there their only Treasure : but only in the time of the Body , hath the Souls Will-ability to withdraw thence , and turn into the Meekness and the Holy Will , where , with the Water of Eternal Life the Fire is quenched , and the Soul hath Ability through Jesus Christ to draw by a renewed Will out from the Evil Lusts , but those Souls , who at deceasing of the Body , even then enter into the Will of God having little of the Heavenly Substantiality , do lye in rest in great Humility in the Delight of Paradise , or the one Element , but not in the Majesty , in hope of farther increase of Heavenly Light at Christ's great appearing . 5. But the Zealous Souls who here did put on the Body of God , and were Obedient under the Cross in Righteousness and Truth , their Works in their strong Will follow them ; so great is their Glory , Power , Might and Majesty , as no Tongue can express , they are God's Children , his Wonder , Power , Strength , Vertue , Love , Praise and Glory , all whatsoever the Will desireth , is there in full Perfection and Eternal Power . God's Kingdom consists in Power to conceive of which must be brought a Heavenly Mind , to such God's Spirit will shew the Heavenly Substance ; for it is much easier for the enlightened , to see the Heavenly Substance , than the Earthy . 6. The Soul dwelleth not in the outward Spirit , but is thereby hindred from exercise of its Natural Principle which is the Eternal , so is it that Antichrist puts Holiness in that which comes in at Peoples Ears in Sermons , which often coming from an Hypocritical Ground , covereth the Soul that it enters not into it self , and bring the outward into Obedience of the inward , by forsaking Sin and Hypocrisie : but rest in a conjectural Knowledge as of Matter without Spirit . T is true , if an Evil Man speaks God's Words , he that is of God hearing , hears God's Word , but the wrathful or otherwise Evil Spirit in Man , is not appeased or amended by its like , for he is not thereby awakened . Forty Questions OF THE SOUL , Answered by Jacob Behmen . Quest 1. VVHence the Soul existed from the Beginning of the World ? Answ. To understand the Substance of all Substances , consider outward Fire which burneth out of a harsh , astringent Matter . The Fire is a sharp desiring , which in great Anguish entreth into it self , and graspeth after the Liberty , and catcheth it , and so flameth . And though in the Eternal , is no such Fire to be understood as shineth in the outward , yet it is so in the inward in the harsh , desiring . The outward remaineth a Darkness and within it self , in the Will of the Eternal Liberty it is a Light , shining in the still Eternity . In ●ire are ten Forms , or distinct manner of Differences all generated in the Will , being the Eternal Wills Propriety , therefore it is Gods , and the Liberty which hath the Will , is God himself . The first Form of Fire , is the Eternal Liberty which hath the Will , and is in it self the Will. The second Form is , That it is desirous . The third Form , is a sharp drawing , where originateth the Eternal Enmity , and Opposite Will. The fourth Form , is the Flash of Lightning , caused by the Liberty , and is the cause of the Anguish source . The fifth Form , is the Eternal Nature , in which standeth two Kingdoms , viz. One , an Image of God , the pure Virgin Wisdom , the cause of the Firmament , Elements and Stars : and the other a Similitude of the severe fierce Wrath , according to which God calleth himself a consuming Fire . The sixth Form , The two Principles , one whereof , is the cause of the other , the Fire-life is the cause of the Light-life , and the Light-life the Lord of the Fire-life : one is Life , the other is Food of the Life . The seventh Form is , one Magia going always out of the other , and is the others Looking glass . In Fire and Water , Life consisteth . The first cause of Life is Fire . The second is Light. The third is Spirit : Every thing consisteth in an inward and ●●●ward Substance . The eighth Form is the Turba , which breaketh the comprized Life again , and sheweth such things to the Beginning , as were not from Eternity , but came to be in the compri●ed time : but the Turba , must be understood in a twofold Form. A fierce wrathful Fire , in a corruptible Body : the Spirit without a Body , must be swallowed up in the Eternal Wrath-fire . But the other●s a Light and Love-fire , and the Spirit which hath a Body , ( viz. ) An incorruptible Body , hi●den Man , old [ or first ] Adamical Man , Christ's Flesh , remaineth Eternally in God's Body , such a one , is no more in it self , but hath died to its own Will , and the Love-will satiateth or filleth the Fire of the Original , and then liveth Eternally . The ninth Fo●m , is the Vir●in Tincture , the Lo●e , Meekness , Humility an unsearchable , incorruptible Life , a Fire and yet no Fire , it burneth but consumeth not , it is the Life of Angels and Holy Souls . The tenth Form , is the entrance into the Holy Ternary , in which Angels and Holy Souls become corporized in the Heavenly Substantiality . Although their Number belongeth to the place between the 5th and 6th Numbers . To Answer yet further to this first Question . It is said , That though the Child knoweth its Father and Mother well , yet knoweth not the time and place of its Begetting . If we say , Angels and Souls have been from Eternity , the Propagation of Souls , will not admit it . It is therefore summarily answered , That the Soul originateth out of God from Eternity without Ground or Number , and endureth in its Eternity : but the beginning to the moving of the Creature , which is done in God , should not be mention'd : only the Number Three , hath delighted to have Children like it self , and out of it self , and so hath revealed it self in Angels and in the Soul of Adam , and passed or transmigrated it self into an Image , as a Tree doth into the Fruit , for that is the right manner of Eternity . Q. 2. What the Soul is in the Essence , Substance , Nature and Property ? A. 1. Its Essences ▪ are out of the Centre of Nature , all the three Principles lye therein , and is as a branch out of the Holy Trinity . 2. It 's Substance ▪ is out of the heavenly Substantiality . 3. It s Will is free ▪ ●o 〈◊〉 down and account it self nothing , and sprout only as a branch out of God's Tree : Or otherwise , to climb up in its own Will , into the Fire . 4. It s Nature , is the Centre it self , with the seven Spirits to propagate with . 5. It is a total Substance , out of all Substances , and Similitude of the Trinity , if it be in God : if not , is a Similitude of all Devils . It s Property , was in the first Soul created of both Mothers , on which followed the Command and Tryal , it should not have lusted after Evil and Good , but only have eaten Paradisical Fruit , but all Properties lye in it , it may awaken and let in what it will. Q. 3. How the Soul is Created to the Image of God ? A. The pleasure of the Trinity was to have a total Similitude . That longing awakened the Astringent Fiat . That Desire hath drawn out of All into One , a Similitude of Heaven , this World and the Anger-World . And as there is no Thing higher than the Soul , so nothing can a●●ihilate it , being a Child of the Substance of all Substances . Q. 4. What the Breathing in of the Soul is , and when it is done ? A. 1. Every Spirit without a Body , being unknown to it self , desireth one for its Food and Habitation , and the third Principle , being created before the Soul as a Looking-glass of the Deity , and generated materially out of the Eternal Wonders , desired a material Similitude on the Soul , and there did the outward Fiat Form an Image , out of the Earth's Matrix , a mixture consisting of Fire and Water . 2. The Fiat of the Heavenly Matrix , which did Create before the Earthy , longed after the Soul , and out of the Centre of the Word , went forth the Fiat of the Word , so was the third Principle created in the second . The Virgin Wisdom , clothed the Souls Spirit , with Divine Flesh ; and the Heavenly Tincture , made Heavenly Blood in the Water . 3. Thus the inward Man , stood in Heaven , his glance in the Inward Eye , was Majesty , and understood the Language of God , and the Angels , viz. That of Nature . And tho' he stood in the outward , also yet knew not the outward by experience . 4. Into this twofold Body Created on the sixth hour of the sixth day , was the Royal Soul breathed in , by the Holy Spirit into the Holy Man like an awakening of the Deity , and the outward Spirit of the Stars and Elements breathed its Life , through the Nostrils into the outward Heart , also the quality of the fierce wrath pressed in , with the original of the Soul ; so that the Soul could not continue to be Gods Image , otherwise than in humble obedience : Else could he not over-power two Principles , the angry and outward , which was generated out of the Anger . And the Temptation was for Forty days , signified by 1. Moses on the Mount Forty days , when Israel stood not , but made a Calf . 2. The Spies Forty days searching the Land. 3. Israel's being Forty years in the Wilderness . 4. Elias Fasting Forty days . 5. Christs being Forty days Tempted in the Wilderness . 6. And being Forty hours in the Grave . 7. Christs being Forty days on Earth before his Ascention . 8. Israel's Forty , Journeys in the Wilderness . 9. Goliah's Forty days Challenge . 10. Esau lived Forty years , then took two Evil Wives which grieved Isaac and Rebekah all the days of their Lives . Q. 5. How the Soul is peculiarly form'd and fashioned , or framed ? A. 1. A Twig is like the Tree , a Child like the Mother . The Soul is like a round Globe ☉ ☉ ♓ the right Arm of the Cross ; signifieth the second Principle , the Spirit . The Left Arm signifieth the first Principle , its Original , Might and Power ; the upper part signifies its sproutin● through Anguish , in the Fire : The lower part , its sinking , the Water the Humility , into Gods Majesty , and be dead to its own will. 2. The Soul in its first Principle hath the form of an Eye , yet twofold wherein the Cross standeth , unless it let the Devil into the Will , viz. Pride and Covetousness ; if so , it loseth the Cross. 3. In the second Principle , it is a Spirit , and a total intire Image , such a one as the outward Man is . 4. And in the third Principle , it is a Looking-glass of the whole world , the Potentiality of Heaven and Earth , and all Properties of Creatures lye in it . Q. 6. What the Ability or Potentiality of the Soul is . A. The first power of the Soul , is , That if the will go strongly forward , it is Faith : And so , can form another Image in the Spirit , out of the Centre of Nature : It can give the Body another form , being Lord of the outward , but that transmutation is not permanent ; because Adam did let in the Turba , and this kind of power is call'd Nigromancy ; for the Body is Sulphur , the Spirit of the Soul hath the Tincture . But the Devil readily mixeth therein ; for it is the Abysses Wonder , whereof he is Lord. 2. The second power of the Souls will is , that the earnest will which otherwise is called faith , can put the Spirit into another form : If the Spirit were an Angel , the will can make it a stubborn Devil : Also if it be Devilish , it can , by sinking down in Humility under the Cross , cast it self again into Gods Spirit . 3. The third power of the Souls will or Spirit is , that it hath power to enter into another Mans Marrow and Bones , and , if he be wicked , can introduce the Turba , into one who is not armed by Gods Spirit , as do Sorcerers , &c. 4. The fourth power of the Souls will is , that it hath power ( if it be Gods Child ) to lead Captive the Turba , and pour it out on the House of the ungodly : As Moses on Pharaoh , and Elias did the Fire : It can throw down Mountains , break Rocks , as far as the place is capable of the Turba , having made the Anger stirring . 5. The fifth power is , that it can search out all wonders or works in Nature , Arts , Sciences , &c. So Moses commanded the Sea , Joshua the Sun. And ( if it be in God ) it can over-power the Devil : Also can heal the Sick , raise the Dead : But not unless Gods Spirit stir it up , having lost the exercise of its power by the Fall , yet the Soul in its original is greatly powerful : But only in that Principle into which it looketh , or in which it standeth is its might . Q. 7. Whether the Soul be Corporeal or not Corporeal ? A. The Soul is a Fire-Globe , with a Fire-Eye , and a Light-Eye . The Tincture is a Spirit , existing from the Fire and Light : And is its Meekness , out of which cometh Water , which the Fire draweth to it self , to allay its fierce quality ; turning that Water ( of Life ) into Sulphur , according to the seven Spirits of Nature : And that Mystery , changeth it self into red , from the Fire , and into white , from the Tincture ▪ the glance is from both ; so that the Life seeth it self , out of which Reason and Thoughts exist . The Blood is the House of the Soul. The Tincture is its Body . The pure Soul is not Corporeal , but there groweth a Body in the Tincture , not palpable or comprehensible to the outward , but a Power Body , Gods Body , Christs Heavenly Flesh ; which he gives us in his Supper : A Body the Turba cannot touch , unfadeable comprized in nothing , but in the noble precious Tincture : Which being perished in Adam , therefore God became Man , and brought the Divine Image again into the Souls Tincture , and we must now be Born again in Christ if we will see God. Q. 8. In what manner the Soul cometh into Man , or into the Body ? A. This Question is understood of propagation ; the Creation of the first Soul being shown before . 'T is answered , That Adam , when fallen , could not generate but in an Earthy way , slept , and God took the Rib and half cross in Adam ▪ and fram'd a Woman ; also gave the Woman a Branch , out of Adam's Souls Spirit , that she might not generate Devils . So the Man hath the Fires Tincture ; and the Woman the Lights Tincture , and ( seeing it could not be otherwise ) they propagate , after the manner of all Beasts , the Man soweth Soul , the Woman Spirit . So then , the Soul cometh not into the Body from without , but the three Principles are each its own Work-master . The one striketh Fire , making the Centre of Nature ; the second Tincture and Fire , and the third the great Earthy Mystery : All done in the Mixture of the Seed , as a Twig or Branch out of a Tree . Q. 9. In what manner the Soul uniteth it self with the Body ? A. It is above explained , that all the three Principles are one in another . The Soul hath its seat in the Blood of the Heart . The outward Water and Blood naturally captivateth the inward , but not the Light of the Majesty , nor Lights Tincture : Save only by the imagination ; therefore , often is a Child , more blessed than one that is old : Though many are not Born Holy , yea though from good Seed , because often some potent wrathful Constellation , insinuateth it self : But God knoweth who are his . Q. 10. Whether the Soul be ex traduce by production , or every time new breathed in by God. It is propagated , as a sprout cometh of a Grain set , with this difference , that the three Principles , wrestle which may have it , which often introduceth a wonderful Turba while it is yet a Seed . And where the Parents are both captivated by the Devil , it is rare , that of a black Raven should come a white one : But the Child can ( if it convert ) enter into the Word of the Lord ; for God casteth away no Soul. But O Parents , procure good Souls for your Children . For , where the Parents have Christs Flesh in their Souls , of the good Tree cometh good Fruit : But the Turba can , by their acting according to selfish Reason , get entrance into such Children also . Q. 11. How , and in what place the Souls seat in Man is ? A. It dwelleth in the three Principles , but the Heart is its original , it is the inward Fire in the inward Blood , and in the Tincture is the Spirit , which like a Brimstone light , moveth on the concavity of the Heart , and distributeth it self into every Member , and carrieth its dominion into the Head. And if the Soul sink it self down into God , the outward must suffer it self to be subdued . The outward Death reacheth not the Soul ; one Principle it seizeth on , but not on the substance of that neither , no Fire or Sword can touch or kill the Soul ; but the Imagination that is its Poyson , thence it proceeded , therein it ever dwelleth . Q. 12. How the Souls Enlightning is ? A. The Soul hath two Eyes , with the right it looketh forward , into the Eternal Liberty , into Gods Light : With the other , backward , into the desiring , into the Looking ▪ glass , and ( if not restrained ) imagineth , into the glance of the Looking glass , into Pride , Covetousness , and Self ▪ This Eye , must by the right Eye , be drawn backwards , let the left Eye draw Wonders to it , but not Matter : Let it seek Earthy Food , but not go into it . For from this , the right Eye , must ever in this Life time , account it self , and be really dead ; and then the Soul layeth hold on liberty , and becometh enlightened . The noble Image , which is subtiler and purer than any thing ▪ standeth in Heavenly Flesh and Blood , in the Fire of the Majesty , and in the Heart of that Image , sitteth the Holy Spirit , who teacheth , that my self am Gods Servant , my Children , my Estate , my Work are all his , and when he calleth me into my Native Countrey , may give my labour to whom he will , this is a conversing with God in Love and Humility , a going out from self into the Majesty , Power and Clarity , a giving up of darkness , a receiving of Eternal Light and Triumph . Q. 13. How the Souls feeding on the World of God is ? A. The Soul hath a Mouth , as well as the Body , and groweth by eating : It is not only Gods Similitude , but Child , and when it entreth into the Majestick Light , it continually longeth , panteth and draweth into its desire , the Virtue and Power of God , which is his Body , Christs Heavenly Flesh , the Bread of God , John 6. 27. Christs Testaments are nothing else , we eat not Spirit without Body ; for the Soul is Spirit before hand , it would have Body . And this inward is substance ( consisting in its own Principle in Power ) is Magical , not as a thought , but Essential and Substantial . Q. 14. Whether such new Soul be without Sin ? A. 1. So great was Adam's heavy Fall , as let in the Spirit of this World , the Turba , and a monstrous Image , making the Soul a vehement hunger : That had not the word ( instantly ) set it self in the middle , Man had remain'd Eternally broken off from God , and if the Soul do not convert its right Eye into the word again , and so acquire a new Body , Born of God , its precious Image must remain hidden and lost : However , it is half Earthy , having the * Turba in it . How then can a clean Soul be generated ? It cannot . 2. It is sinful in the Mothers Womb ; thence came Circumcision . Yet if the Child die in the Mothers Womb , if the Parents be vertuous and in God , it is Baptized with the Father and Mothers Spirit , the Holy Spirit dwelling in them . But the Child of wicked Parents , dying in the Womb , falleth home to the Turba , remaining as a Brimstone Flame , or Ignis Fatuus , in the Mystery , between Heaven and Hell , till the Judgment of God , gather in its Harvest , and give every thing it s own repository ; but in Eternity it reacheth not to God. 3. Babel saith , Jews , Turks , &c. not having Baptism are rejected of God. But blessedness lyeth not in the outward word only , but in the Power and Virtue . They may vehemently press into Gods Love , by their Teaching , Life and Death ; for God and Christ are every where . Q. 15. How Sin cometh into the Soul , seeing it is Gods Work and Creature ? A. Sin maketh not it self , but the will maketh it , and because Children ( even of good Parents ) come not pure and clean ; as the Soul is drawn of the Word of the Lord , so is it ( mightily ) of the Turba , especially in Youth , when the Earthy Tree , s●icketh full of green , sprouting , driving Essences and Poyson . That which standeth in equal Ballance , by putting more weight into one end , sinketh down , be it to good or evil . Q. 16. How the Soul , both in the Adamical , as also in the new or regenerate Body , is held in such Union together . A. 1. There is no full Union betwixt the inward and outward , for the Turba is in the very Seeds , which tho' the Spirit doth subdue the deeds of the Body , Yet the Turba so causeth it to imagine , that the sincere Soul is ashamed and offended at it , and groaneth to have it Banished ; for the outward devoureth the inward , if the inward continue not in strife . 2. Yet the three Principles are one in another . The Soul is the Jewel , the Spirit is the finder of the Jewel , the Earthy Spirit is the ●eeker , the Earthy Body is the Mystery ; so three seekers belong to the Soul. 3. We undervalue not the outward Life , it shews Gods Wonders , but , let Men go with the inward into the outward ; for tho' the outward be a Beast , yet the Wonders , which have discovered themselves in a comprehensible substance , belong with their figures , not their substance , to the inward . 4. The inward understanding Spirit is Lord of the outward : But if it let the outward be Lord , that Man is a Beast , and if it let the Fire-spirit , viz. the Turba , be Lord , that Man is a Devil : But the outward Life is Water to that Fire , else how would many a Man become a Devil , if the outward Life did not hinder it , as is to be seen in the Gall , which is a Fire Poyson , but mixed with Water it allays the fierce Pomp of the Fire , from going aloft above the Meekness of God as Lucifer did . Q. 17. Whence , and wherefore is there a contrariety , of the Flesh and Spirit ? A. Water is a death to Fire , but the contrariety is not totally such in Man ; because the Light ever causeth the Fire ; but rather such as between God and Hell ; for the Anger Fire sharpeneth the Divine hiddenness of Gods Eternal Majesty , for it generateth the high Light in the free Liberty , and thus the other , or second World , cometh to be , out of the first . The Soul is the Centre of Nature : The Spirit is the precious Image , tho' not sever'd , as Fire and Light are not sever'd , the Fire is fierce , yet the cause of the Meek Light , and in the Light is the Life . The contrariety is , that the inward Spirit hath Gods Body , out of the meek substantiality , the outward Spirit hath the great Wonders , which lye in the Arcanum of the Souls ●ternness ; therefore the Love spirit hindereth , that the fierce wrath destroyeth not the Soul b● inflaming it . The contrariety is , that the inward Spirit would be Lord , and subdue ; and the outward would be Lord , saying it hath the Mystery , of which it hath but a Looking-glass . Seek not the Mystery in the outward Spirit ; for there is but a Glimpse ; but go into the Cross , and from the Cross , back into the fourth Form , there is Sun and Moon one in another : Bring it into Anguish , into Death . Drive on that Magick Body so far till it be again , what it was before the Centre in the will , and then it is Magical and hungry after Nature , it is a seeking in the Eternal seeking , and would fain have a Body , therefore give him for a Body , Sol , viz. the Soul , and then it will suddenly make it a Body , according to the Soul , for the will sprouteth in Paradise , with very fair Heavenly Fruit , without spot or blemish . The inward Spirit would have God ; the outward would have Bread , which is also good in its place . But beware thou let not the outward Spirit be Lord. Q. 18. How the Soul departs from the Body in the death of a Man ? A. There is need of the Eyes of all the three Principles , to take Death Captive , to see this sharp question . The beginning , which is Magical , having found the limit , casteth away the seeking , the Looking-glass , the Earthy Life : And lets the Body depart , without complaint ; for there is no woe done to the Soul , but the Turba or Fire life , the Matter or Earthy Life ●●●seth . The Soul dwelleth in the will which hath a glance or lustre burning in it , and the Fire becometh impotent and a darkness : unless the Spirit hath Heavenly Substantiality : if so , it is swallow'd up in the Magia , hath the same meek Body , for a Sulphur , and Eternally burneth in the Love-fire . Thus , Sickness unto Death is , that the Turba hath kindled it self , and destroyeth the introduced Medium . The Life's Fire being withdrawn the Body goeth into its Aether : when , if the Soul's Fire hath not in its Spirit , God's Body , ( viz ) nothing of the Power of Humility , to sink down in it self through Death , into Life , it is a dark Fire , in great horror in the first four Forms of Nature . The stern Astringency , Bitterness , Anguish and Fire without flaming . The Covetous one hath Frost , the Envious one Bitterness , the fal●e Deceitful one Anguish , the Wrathful one , Fire . Hence consider the last Judgment , to be such , as at which the Devils do tremble . Q. 19. How the Soul is Mortal , or who it is Immortal ? A. The Soul is from the Eternal and continueth Eternally , it came out of God's Mouth , and at Death , goeth into God's Mouth again . But the wicked Soul , hath lost its Image , yet Immortal ; for the Eternal Nature dieth not , also if the Anger Fire should die , God's Majesty would extinguish , which can never be . The wicked Soul , hath introduced a Substance into the Will , thence comes wo , it is a Dying , yet only a Will of Dying : an Anguish , ever thinking , if I had not done this or that , I might have attained God's Salvation , which Evil things done , make Eternal Despair . No Soul Dieth , be it in God , or in Hell : but its Substance or Doings stand Eternally , to the Glory of God's Wonders . Q. 20. How the Soul comes , or returns to God again ? A. Answer'd in the foregoing Answer . Q. 21. Whither the Soul goeth when it Departeth , &c. be it saved or not saved ? A. 1. It goeth not out at the Mouth , for it came not in at the Mouth , but the Turba having broken the Earthy Life , goes as a Conqueror unapprehended by Wood or Stone through the Anger of God and Death and then is in God's Body , in Christ's Flesh and Blood , seeth God's Majesty and the Angels face to face in the unsearchable World without end or limit , 't is swift as a Thought , is magical , its words and deeds done here are ●ts House . 2. The Heavenly Body of the Soul is from the pure Element ( out of which the four are come ) that gives Flesh the Tincture , blood . It s external substantiality is Paradise , where spring all bright heavenly Fruits which the Soul may eat , they are as pure as a Thought , yet substantial with colours , Power and palpable to be handled by the Soul , Juicy , full of the Water of Life 3. Only those who are gone out of their own Will into God's in this Life , have Christ's Flesh on them , but most go so out as by Faith hang by a thread : and are in the still rest , waiting for the last Judgment Day sunk down in Humility through Death , yet a Cliff or Gulph is betwixt them , and the Holy Souls in Christ's Flesh and Blood , but are in the same Principle , yet under the Altar . 4. The wicked are in the innermost , which is also the outermost Darkness , and can appear again in the starry Spirit , seeking rest : make terrors in Houses till that be consumed , and then their Power lyeth in Darkness , waiting the last Judgment : when the Holy shall be seen by the Wicked . 5. If any conceit a place where they sit one among the other that is quite contrary to the Magia , every one is where it will be , and where ever it is , it is in God or in Darkness , but this Deep is our Aether and Kingdom . 6. A Soul may , if it desire it , go into the upper Angelical World , where God's Angels will lovingly entertain it , and they have pure Works with them , they also delight to be with us . Q. 22. What every Soul departed doth , whether it rejoyceth or no , till the Day of the last Judgment ? A. 1. They all abound with great inward Joy , and wait to put on their bright , fair , holy new Body out of the old : their Joy and Hope is different , as Labourers Expectations are ; who at the end of the Week , receive every one , according to their degrees of Labour and Diligence . 2. Those who have put on Christ's Body here are as one , who having overcome his Enemies in a Fight , represents the Victory before his King , who receives him with great Joy and Honour . 3. The Expectation of the wicked Soul is , as an imprison'd Malefactor , still listening when any thing stirs , and the Executioner comes ; all their passed wickednesses stand before them , in such different Aggravations as they had here . Q. 23. Whether the wicked Souls , without difference in so long a time before the Day of Judgment , find any Mitigation or Ease ? A. 1. The Souls of the wicked have no Mitigation ; their greatest Mitigation , is the climbing up of their Minds , to do still the wickednesses they did here , and the terror of the last Judgment , continually seizeth on them . 2. In this Life , the Soul is in the Angle of the Ballance : and may go into Love or Anger , but , when the Ballance breaketh , it is past recovery ; for who can break Eternity ? 3. But here , God's Spirit in his Prophets teacheth the Cross , and the Devil teacheth Pleasures , take which you will , and be taken in it Eternally : the Cross leadeth to Love , and Pleasure to the Anger Kingdom . Q. 24. Whether mens Wishes profit them any thing , or sensibly come where they are , or no ? A. 1. The Prayers of the Righteous pierce into Heaven , not into Hell ; out of Hell is no recalling Prayer , for such returns to you again , and continueth in its own Principle . 2. But where such leave much falshood behind them , for which torment is wished them , that cometh where they are . But let all beware they sow not into Hell ; that they reap it not . 3. Some Souls , hang as by a thread , 'twixt Faith and Doubting , where Fire and Light part , whose weak Faith is detained by their Turba : some a tedious time , yet the Anger cannot devour their little Faith ; but they sink down at last , through Anguish , into the meek Kingdom . 4. To such , may come a total , hearty , zealous Prayer , of a faithful Brother ; for , the Prayer of such , can open the Gates of the Deep , a whole Principle ; and take hold of that , which is capable of it . For the weak Soul , layeth hold on its loving Brother's Divine earnest Will and Might : and sinks down out of Anguish through Death , and attains God's Kingdom : But cannot help it to Glorification ; for that shines out of the Souls own Substance . 5. The Popish Juglings for Money , by * Masses is gross Deceit ; for the Prayer of the Covetous , entreth only into his Chest. But Christ's Holy Congregation , where all is done in true earnestness , hath great Power . Q. 25. What the Hand of God and Bosom of Abraham are ? A. It is the All-Substantial , or All-Being , every-where-presence , of God , in the Messiah Christ , ( viz. ) in its own Principle , as is sufficiently explained before . Q. 26. Whether the Souls of the Deceased take Care about Men , their Children , Friends and Goods , and know , see , like or dislike their Purposes and Undertakings . A. There are three distinct sorts of Souls , or in three several Conditions . 1. Such as have not yet attained Heaven : but have Humane Matters on them , searching the cause of their detention , and many of them appear in Human Form , in the Starry spirit : take care about Wills ▪ &c. Sometimes their earthy Business sticks to them , taking care of their Children and Friends : but when the Starry-spirit is consumed , they have no more feeling Knowledge , only see it in the Magia ; for in care is the Turba , which they are sunk through . But a living Man , hath Power to reach into Heaven : as King Saul did to Samuel . 2. Such as are sunk down farther , but are yet in one place of the Principle , with the other , these meddle with no business wherein the Turba sticketh : but rejoyce , when living vertuous Souls send their Works to them , and are so friendly as to appear to Men magically in their sleep , instruct them in good , and often reveal Arts , which lye deep in the Abyss of the Soul. For now the Soul is free , and in the Arcanum of God. Even so do the Damned Souls , magically teach the wicked great Master-Pieces of Evil and Mischief : This the Devil doth by Human Souls ; himself being too rough , and terrifying the Magia . 3. Such , as are in Abraham's Bosom , in Christ's heavenly substantiality , those none can stir , unless they will themselves : nor do they , but to serve God's Honour , nor Pray they for us , our Blessedness lyeth in our entring into God , who will receive a converting Sinner ; they rejoyce that God's Kingdom is coming into us . But Wonders have been wrought by the Livings Faiths laying hold of the Deceased Saints Faith. Q. 27. Whether the Souls in Death know or understand this or that Art or Business in which they were Skilled when they were in the Body ? A. They know the deepest founded Arts but awaken them not , because they are in the Turba . But the highly enlighten'd Souls have Skill in heavenly Matters , and all that lyeth in the Mystery , especially those who have been conversant in the Mystery here , and every one in those he hath most delighted here , but all in an humble Paradisical simple Childrens life . Q. 28. Whether they have any more Skill or Knowledge of Divine , Angelical and Earthy things , and also of Devillish things : and can have more certain Experience of them than they had in the Body . A. Of Divine and Angelical Skill , they have much more ; but it is various ; for the Souls ( without a Body ) are under God's Altar , till the last Judgment Day , and for up no Wonders . But the highly enlightened Souls , that have God's Body , have overflowing ●kill . Yet take no care about devilish things ; it belongs to the Angels , 〈…〉 Devil , and defend Men. Q. 29. What the Soul 〈…〉 ing and Clarification are ? A. This is sufficiently Ex●●ain'd before . Q. 30. What the difference , of the Living , and Dead , resurrection of the Flesh , and of the Soul , is ? A. God shall move all the three Principles , Fire , Light and Looking-glass . The Judge Christ , shall sit upon the Omnipotence of Eternity , and the Spirit of God will then go forth in two Principles , in the Anger , viz. in the Fire , as the severe Wrath of the Fire-life , and in the Light of the Love , as a flame of the Divine Majesty : and in the Spirit of this World , as a Wonder of Life , then will the Dead , and those who shall be then alive be call'd : and those who have the Noble Image will shew it , and those who have lost it , will shew the Bestial Image , they have got . The Earth must deliver up the Phur , or Body . The Water , the Essences : The Air all the Words it hath received into it , or served to make . See the last Chapter of the three Principles . Q. 31. What manner of New Glorified Bodies the Souls will have ? This is sufficiently declared before . They will have fair bright Works of Faith : as every one , is indued with the Power of Love and Purity , but very different ; for the Works of many , will ( almost all ) remain in the Fire , and themselves hardly escape ; for that as one Star excelleth another , so they ▪ and every one , will receive God's lustre , as his vertue or power is capable of the Light ; for after this Life there will be no bettering , but every one remains , as he entred in . Q. 32. What other Form , State and Condition , Joy and Glory , will there be , to Souls , in that other Life ? A. 1. Paradice was in us , but Adam's lusting after the outward Spirit , drew him and us into it , and lost the Substance , whereof this Worlds Fruits , Colours , &c. is a dead , dark shadow ; but our restitution thereinto , will be Eternal Joy , in the spring of all Flowers , Trees , Herbs , Fruits , &c. which shall be Angelical as our Heavenly Bodies : no need of Teeth and Entrails , we eat in the Mouth , all is Power and Vertue . 2. The Kingdom consisteth not in Eating and Drinking ; but there are Divine Songs of Praise , as Children , in a Ring , on a Mount. 3. We shall all know each other , by our new Names , which in the Language of Nature is understood : but the Turba being left in the Fire ; none is concerned for his Relations , as Parents , Children , Friends who are in Hell. 4. We are all there but one Sex , the first Image , Heavenly Virgins , full of Modesty and Purity . And shall there speak the great Mysteries of the Divine Magia , and the Song in Reproach and Scorn of the Driver , Rev. 15. 3. Q. 33. What kind of Matter our Bodies shall have in the other Life ? A. 1. Christ saith , None goeth to Heaven , but the Son of Man which is in Heaven , John 3. 13. He spake not only of his Deity , but the Son of Man , the Word that became Flesh : in which Flesh and Blood , we must ●ive Eternally , if we will be in God. Adam had the Virgin of God's Wisdom , but when he fell , was divided and the Woman framed , and he had the bestial deformity , whereof we are ashamed . 2. But Christ is become Man , in that Virgin Image of God's Wisdom : is become Flesh , in the Water of Eternal Life , which Virgin and Water , when Adam fell , withdrew , and stood in its own Principle . Christ became Man , in a pure Vessel , ( i. e. ) in the first Image , for the sake of the Soul he assum'd from Mary , and the outward Man hung to him . And when we are new born , we put on Christ , and are new born out of Christ's Flesh and Blood. 3. The converting Sinner , becomes God's Child in Christ , and in that very Body ( consisting of heavenly Flesh and Blood , which yet is real , substantial and visible , to be felt and handled by our heavenly Hands ) shall we have Heaven . Thus , shall we have Christ's and God's Body which filleth Heaven ; for our substantiality is out of the Eternal , and must Eternally be in the same , and not in gross bestial Flesh. Q. 34. What is the lamentable horrible miserable Estate of the Damned ? A. This is sufficiently answered above . God's Anger is their Habitation , their Blasphemy and Abominations are their boast , their whole Life is one continual fear , horrour , anguish , despair , and a gnawing Worm . Fruits grow to them out of their Principle outwardly fair , but within is fierce wrath : all their cursed Practises on Earth follow them thither , and that would they do there . Q. 35. What the Enochian Life is : and how long it lasteth ? A. The Father of Enoch is Jared , significant in the Language of Nature . Enoch begat Methuselah , who attained the greatest Age. After which , Enoch was taken up , with both Bodies : The outward was swallowed up , and is in the Mystery , and the inward is a heavenly Mystery ; so he liveth in two Mysteries in Paradise , but hath still the Turba in the Mystery , and in the heavenly Mystery hath God's Body . Paradise is still upon Earth , at hand , not vanished , but as it were swallowed up by the Curse , yet lyeth as a Mystery uncorrupted . Enoch is not gone out of this World , he is God's Preacher , and after the Turba hath overcome the World he must be silent , till the six Seals and Angels of the Turba have poured out their Vials : then cometh Enoch again , and reproveth the World ; after which the World becometh fat and their Turba also , Methuselah dieth , and the Deluge of Fire ( by Elias ) cometh . O ye Elect , desire not to live after Enoch's taking up , but while he Preacheth is the Golden Time. Q. 36. What the Soul of the Messiah or Christ is ? A. 1. Christ's Soul is Human , conceived in Mary , in a twofold Virgin. The outward Mortal Life in Mary , was no pure Virgin ; no Daughter of Eve is so , nor was Eve , more than half a Virgin , Adam was the other half ; for Adam's Fall divided the Tinctures , which were one total entire Virgin before , in pure Love and Chastity : both Tinctures ( of Fire and Light ) being in a mixture , with Power to generate a Spirit out of the Fires Tincture , but the Earthy life captivating him , he imagined into Eve. Where was then his Modesty ? His Imagination became bestial . Of great love to the lost Image , and that it might become One again , did the Word , which spake forth the Soul at first , become incarnate . 2. So , to the Soul of Mary , the Heavenly Virgin of God's Wisdom is put on : but in the Soul's Principle , not in the Earthy Flesh : And in that very Virgin , hath the word , assumed the Seed of the Woman , the Soul's Seed , as also the first Images Seed , which had stood ( so long time ) in the Mystery , broken off which he * made again , one whole , intire Image ; by remixing the Water of Eternal Life , with the Soul's Spirit 's Water ; for the Word took hold of the Soul's Tincture , and the Holy Spirit , of the Spirit 's Tincture , and both became one Soul. 3. Yet did the Creature remain distinct from God's Spirit , but God's Spirit cohabited therein . And out of God's Tincture and Water , and Maries Tincture and Water , came one Flesh and Blood. Thus was he Maries true Natural Son , with Soul and Body , and also God's true Son by Eternal Generation , standing in the Majesty of the Sacred Trinity , and in the Body of Mary , equally , alike , at Once . Q. 37. What the Spirit of Christ is , which was Obedient , and which he commended into his Fathers Hands ? A. 1. This is that great Jewel , that Pearl , Matth. 13. 46. The Philosopher's Stone and shining Sun , not so noble . The Heavenly and Earthy Mystery is in it : Nothing in this World is like it , but the mean Simplicity , which standeth still and awakeneth not the Turba : in such a Spirit is this Jewel hid , as the Gold in the Stone . 2. The Soul is the Original of Life , as a Fire of God , which should be turned into God's Eternal Will : in the Magick seeking of which Will , the Soul is originated , and wherein lyeth the Deity , with all the three Principles . 3. And out of the Soul's Fire , the Light is generated ; by blowing it self up , by which it is its own Life , and in the Lights Meekness is the Noble Tincture ; with two Forms , one red , of the Fire ; the other thin , of the Water , which generate the Life . And in the Exit , or going forth of that Power and Vertue which is free from the Fire , is the Light of Life , or true Spirit , wherein , is the Virgin the Image of God. In this Spirit , lye the Thoughts and Understanding , and if it casteth away its own Soul's Fire , Pomp and Wit , it attains God's Image , God's Body . For it is so subtil , that it Uniteth it self with God , for it can and may enter into God. And , because this Spirit , originateth out of the Fire-life , and the Fire-life , in the Abyss , standeth in the quality of the Anger of God ; therefore , Christ commended not this his Spirit , into the fiery Life , but , into his Father's hands , ( viz. ) into his Love-desire , wherewith he reacheth after our Spirits , when we enter into God. 4. Thus is shewed , what Christ's Spirit is , and what our Spirit is ( viz. ) not the Soul it self , but its Life's Spirit . In the Trinity , the Son hath the Spirit proceeding out of his Heart and Mouth , the Heart is the flame of Love , which meekneth the Father's Anger : so is it in Man , and no otherwise , in one Syllable . Q. 38. What are to be done at the End of the World ? A. Future things , are to be answered , only in a Magical manner , or by way of Similitude ; because the future Wonders , are all seen in the Turba . And concerning this Question , there is enough spoken in the Answers of the former Questions . Q. 39. What and where Paradise is , with its Inhabitants ? A. It is explained in the Enochian Life , that Paradise is not altered : only withdrawn from our source or quality : if our Eyes were opened , we should see it . Nay , God is with us , only we have lost the Quality and Fruit of Paradise ; as the Devil hath lost God. For Adam would eat of the Earthy Fruit , whereby he got an Earthy Life , and secluded himself the Garden , where heavenly Fruit groweth . Q. 40. Whether Paradise is alterable , and what shall de afterwards ? A. 1. As little as God is alterable , so little is Paradise . When the outward Dominion shall pass away , then shall , in the place of this World , be pure Paradise : an Earth of heavenly substantiality . No Night , Heat , Frost , Old-Age , Sickness , Fear , Sorrow , Death nor Superiour but Christ , in one Communion with the Angels : then will the Tabernacle of God be with Men. 2. This Earth , will be a Christalline Sea , where God's lustre will be the Light. It will be a Holy Priestly Life , all speaking of God's Wisdom , and Infinite Wonders : all Fruits will grow to us , according to our wish : it will be a Life of meer Love and Delight ; for to this end , hath God manifested himself , in the created Images of Angels and Men , that he might rejoyce himself , in his Life's Essences , Eternally . Hallelujah . This was the Author's Fourth Book , Written Anno 1620. THE FIFTH BOOK Of the AUTHOR Jacob Behmen ▪ Consisting of Three PARTS , Viz. First , The Incarnation , or becoming Man of Jesus Christ. The second Part is , Of Christs Suffering , Dying , Death and Resurrection . The third Part is , Of the Tree of Christian Faith. 1. TO the right knowing Christs Incarnation , the Knowledge how Adam was , and whereof made , much importeth . 2. Adam , was made out of all the three Principles . God the Fathers Property , compared to Fire . The Sons Property , compared to Light. The Spirits Property , to the Wind or Air , the out-birth proceeding from both . God , according to the first Principle , is not called God , but a consuming Fire . 3. The Father is the Eternal Will , the son the Eternal Meekness and the Impregnator , the Spirit the Eternal Life . 4. The Trinity , Created the one holy Element called Centre of Nature , Divine substantiality , the substantiality of the Light , Paradise , the Mother of a giving Power , Meekness and Substance to all Forms . 5. Out of this one holy Element , were made Angels and Men. Only Man was made , not only of the one holy Element , but as to the out-birth of the four Elements also ; over which he was to rule both Stars , Elements and Creatures , by his Power given him out of that one holy Element . 6. Adam's Body was Paradisical , Holy , and of Power to penetrate Stone or Earth , Immortal , yet real Flesh and Blood , but Holy and Heavenly : He was both a Masculine and Feminine Virgin , and was to propagate Magically ( for both the Tinctures were in him ) and to eat only Paradisical Food , which needed neither Guts not Bestial Draught , &c. 7. But Adam did not continue so ; for the four Elements gaining Power over the one holy potent Element , by which they were to have been governed ; he slept ; for he was not able to continue in the state wherein he was created ; so , God divided the Tinctures , and form'd of the Feminine a Woman ▪ giving her the half Cross in the head , and to them the Members of distinction and propagation , yet still in Paradise . 8. And Eve being tempted by the Serpent ( tho' the Law of God was explained to her by her Husband ) fell , and drew him also . 9. But God had incorporated the Virgin of Wisdom in them , which ( viz. ) the Eternal Virginity in the Covenant of Promise , hath lain shut up in the Virgin Mary , and in all Adam's Children , in every Man's Light of Life ; wanting only this , that the Soul's Spirit give it self up thereinto , and in that Soul-Spirit , God becometh generated again . CHAP. VIII . 1. FOR , Christ is not become Man in the Virgin Mary only , so that the Divine Substantiality did sit bolted up therein ; no , the Divine Substantiality in the Water of Eternal Life , entred into , and became flesh and blood . It made Heavenly Tincture , and Divine Magia . 2. So that we may say , when with our imagination we enter into God , that we enter into God's flesh and blood ; for the Word became Man , and God is the Word . 3. This takes not away the Creature of Christ : We liken the Creature of Christ , which is indeed a Body , to the Sun , which enlighteneth the whole Deep ; one Power and Lustre receiveth the other . The Deep with its Lustre is hidden , but yet hath the power of the Sun in it . 4. So Christ's Substantiality filleth Heaven and Paradise , and swalloweth up the Earthiness also , where it is received and obeyed . 5. Thus Christ brought back what Adam lost , and much more ; for the Word is every where become Man. See the Extracts of the latter part of the 18th Chapter of the Three Principles . The 2d Part being of Christ's Suffering , Dying , Death and Resurrection . CHAP. I. Q. IS it said , Was it not sufficient that God became Man , why must he also die ? Could God no other way save Man ? What pleasure takes he in Death and Dying ? If God had by his Sons Death paid a Ransom for us , why must we also die ? CHAP. V. Ver. 54. to the end . Ans. 1. MAN had lost the Divine Substantiality and Angelical Property , and imagined into the Out-birth , ( viz. ) into the Earthy part , was departed from the Divine Light into the Light of this World , and captivated in the fierce Wrath of God , which the Devil had kindled , ( viz. ) the four first Forms , according to which God calleth himself a consuming fire . 2. The corrupted Out birth also had put a Body on him , which it destroyed and swallowed up again , in its essential fire . 3. But being the Soul was breathed into Man out of the Holy Spirit of God , out of the Eternal , and so is an Angel. 4. Therefore hath the Power of the Holy Light ▪ World , the Heart of God , resumed the same , entring into the Human Essence , which lay in the Anguish Chamber , surrounded with Death , and took to himself a Soul out of our Essence , and our Mortal Life , and introduced the Soul through Death , through the earnest severe Fire of God the Father , into the holy , meek , Light-World ; and so destroyed Death by bringing in Divine Substan●iality into the fierce Wrath of the Father , the Centre of the Anguish-Chamber , the Fire World in the Soul. Christ being the right Centre of the Holy Trinity , is , with the out gone Holy Spirit , the flaming Majesty the Light-World . 5. And whosoever will possess the Light-World , and be an Angel , must enter in through the same path ; bear old Adams Cross ; go forth through the har●●● , astringent , stern and malignant , corrupted , Adamical Man , and slay him , and be born anew out of the Anxious Wheel . 6. But seeing we were not able to do this , Christ gave himself into the Centre of the fierce Wrath in the Soul ; brake and extinguished it with his Love. So that now , when we go out of our selves , to the death of sin , we come into the death of Christ , the path he hath prepared for us , and leads to his Resurrection , whereby we ascend into his Arms , the unshut Light-World , which is also Abraham's bosom , the Paradise wherein we were created , our true , dear , native Country . 7. It consisteth not in this , that we think it enough to pourtray and represent what Christ hath done and suffered for us , and tell of a Faith in that , but that we daily and hourly fight and slay the Evil Adam ; as to his will and doings with resigned and resolved earnestness , and then we enter into Christ's Death , in our living Bodies , & put on his Life in us , & become impregnated with the Kingdom of Heaven : Get on us Christ's Thorny Crown , and still be accounted ▪ one that is not worthy to live on the Earth ; through all which we must faithfully proceed on , knowing we must either be Angels or Devils . 8. In this Death , nothing dieth to or in us , but only the Earthy Evil dead Adam , whose will and life we have here continually destroyed . This Enemy departeth from us , into the Essential Fire ; into the four Elements , and into the Mystery ; and must at the end be tryed through the Fire of God , and then our Bodies and Works , must be given us again , through that Fire , whatever the Earthy Mystery had swallowed up . But not such an Evil one , for the Fire of God devoureth the Evil , but such a one as we here in anxiety have sought , a Divine Spiritual Substance like the Wonders and Wisdom of God. 9. Hypocritical Reason saith , Christ hath done all for us , we cannot . It is right , Christ hath done what we cannot do ; he hath broken Death , and restored a new Life , and is in Heaven . But 't is not knowing , but doing ; the Devils know , but what availeth that we know if we remain without , and enter not into Christ in the way and passage he hath made for us , doing good for evil in truth and simplicty ? CHAP. VII . Ver. 75. 1. IT is not enough to cry , Lord , give me a strong Faith in the Merits of thy Son , he hath satisfied for my sins : But I must enter into Christ's suffering and dying , and be born a second time out of his Death ; become a Member in and with him : Constantly crucifie the old Adam : Always hang on Christ's Cross : Become an obedient Child . Tho' I plainly walk this way , yet I have so evil a ghest in me , that I still work too much evil , must therefore continually strive and fight , till I vanquish . 2. Christ indeed hath in and for us broken Death , and made way , but what doth that comfort me , unless I enter in that very way and path as a Pilgrim or Stranger here ? CHAP. IX . CHrist's Sufferings , &c. 1. Men content them to participate of in the Lord's Supper , v. 29. But his Divine Flesh and Blood is that , which the wicked cannot participate of , ( that is ) Sacramentally . 2. They receive the four Elements in the Anger of God , because they discern not the Lord's Body , which is every where present in Heaven and Earth , and is fed upon by the Heavenly Soul , not as a sign , as others dream , not Spirit without Substance , but the Substance of the Spirit , Christ's Flesh which filleth the Light-World , which the Word that became Man brought with it into the Virgin Mary , and there became opened in its Flesh and Blood the assumed Human Essence . 3. Yet was it at that very time , while Christ lay in the Virgins Womb , in Heaven , in the one Element in all places . It came not into Mary from many miles off , but the Centre which Adam in God's Anger had shut up in death , the Word of the Deity did unlock and bring in the Divine Substantiality , not entring in , but unshutting , ingenerating , and in this World exgenerating , God and Man , one person heavenly Substantiality and Virginity , one only Man in Heaven and in this World. See the latter part of the 18th Chapter of the three Principles . The third part being of the Tree of Christian Faith. CHAP. I. WHat Faith is ? 1. It is not our forcing the mind to belief of Articles which are the work of our Reason . 2. But true Faith is one Spirit with God , working in and with God , is the might of God , dwells in the liberty in God's Will , inclined to his Love and Mercy , is free from the fierce Wrath and Torment in Nature , is not comprehended ; subsisteth in Eternity as a nothing , and yet is all . 3. But if it becometh apprehended , then it is entred into Reason , as into a Prison , where it works the wonders in the Fire of Nature ; but in the Liberty , the wonders of God , and so is the Companionness or Play-fellow of Sophia , the Wisdom of God. CHAP. II. WHY Faith and Doubting dwell together ? 1. Tho' Faith is God's Image , ( viz. ) the desiring , seeing and mind , an Eternal Figure ; yet in the time of the Body , it may change it self into the Anguish Fountain . 2. For Faith in its original is only a Will , which Will is a Seed , and that Seed must the Soul ( being a Fire-spirit ) sow , into the Liberty of God , and so will a Tree grow , on which the Soul feedeth , to allay and meeken its Fire , and becometh powerful , and giveth still its vertue to the Root of this Tree , which groweth in the Spirit of God , even into the wonders of the Majesty of God , and springeth in the Paradise of God. 3. There is a continual vehement strife in Man , while he is in the Tabernacle of this Earthy Life , unless he so earnestly sink down in himself , that he introduce the Lifes-fire into the Liberty of God , and then is dead as to reason , and liveth to God ; which is an highly precious Life , and rarely found ; for it is like the first Image that God created . The mortal only hangeth to it , but this right Life is in another Principle and World [ and is the first , right , Paradifical Human Life . ] 4. That Earthy Human Life into which Adam fell , originateth in the Mothers Womb , moving chiefly in Fire , Air , Water and Earth , or Flesh tinctur'd , inform'd and made rational , by the constellations to pleasure or displeasure , being no more but a Bestial life , reason looketh no higher . 5. Yet Man's great panting after a higher and Eternal Life , is a Magick seeking , a Mystery implanted at his Creation ; it lieth in Reason , but Reason , nor the Spirit of this World comprehendeth it not . It is a secret Spring opening in another Principle , hidden in the Anguish , held captive by the Spirit of this World , which the outward Lifes Reason hath might to suppress ; so that it is flifled , cometh not to the light , generateth not , abideth hidden ; and when the Body breaketh , the Will hath not wherewith to open the Mystery , which Mystery is God's Kingdom , but the Fire or Souls Spirit abideth in Eternal Darkness . 6. The Mystery being God's Kingdom , giveth a longing desire , standing hidden in the Soul , incomprehensible to Nature , and hath its Root in the Souls Fire . This Will is no parting or renting from the Soul , but becometh one Spirit with God , and so is the Soul's Garment , and the Soul , in that Will and Spirit is become environ'd and hidden in God , tho' it dwelleth in the Body . 7. This is the right earnest Faith , a Child of God , and dwelleth in another World. It is not an Historical Will , Reason knoweth , there is in it self a desire after God , and yet holdeth that very desire captive , from entring into the Life of God , in the lusts of the flesh , in the Sidereal Magia , saying , To morrow thou shalt go forth to God , introducing Self-ability of finding , and is surrounded with Opinion and Conjecture , keeping from the Liberty of God. 8. But the Will , that sinketh it self out from Reason into Obedience and Love to God , is an obedient humble Child , and accepted ; for it is pure , and God's similitude . And seeing God is free in himself , from the Evil , so must the Will ; and then , tho' God be no accepter of persons ( nor will let sin into himself ) yet he will accept the humble , free , obedient Will ; for whatcomes to him into his Liberty he will not cast off . CHAP. III. Whence comes Good and Evil , Joy and Sorrow , Love and Anger , Life and Death ? 1. THO' from the Eternal Substance all proceedeth , Good and Evil &c. yet we cannot say , that Evil and Death come from God ; in God is no Evil nor Death , nor in Eternity doth any Evil go into him . The Eternity manifesteth it self by similitudes . 2. In the Eternal Nature is the Magia of Life ; where one Form desireth and awakeneth the other , whence the Essences of multiplicity exist , and out of which , the wonders [ the Created Beings ] are generated , and out of the same Fire of Nature the fierce Wrath proceedeth . 3. In God's Will is a desiring , which causeth the Magia , out of which existeth the multiplicity ; yet the multiplicity it self is not God's willing , which is free from all substance ; but in the desiring or longing of the Will , Nature generateth it self , with all Forms , ( viz ) out of the Eternal Magia . 4. What Spirit soever , imagineth , with the Will into Nature , is the Child of Nature , and one Life with Nature ; but , whosoever goeth forth , from the Reason of Nature , with its will and longing , into the Free Will of God , and therein abideth , is one Spirit in and with God , and is God's Child ▪ and the Nature Spirit is God's wonder [ or Creature . ] CHAP. IV. How to attain the Liberty of God. How God's Image is destroyed . The State of the Wicked after the dying of the Body . 1. WHere our will and heart is , there is also our Treasure . Is our will in God's Will ? then have we the great Mystery , out of which this World as a similitude is generated , and have both the eternal and corruptible ; yea , we bring the wonders of our corruptible works , into the eternal . 2. But if we turn our desiring from the Eternal , into the Earthy Mystery , our will is captivated , and hangeth only to the Looking-glass , and attaineth not the Liberty of God. 3. And when the Body dieth , the Soul retaineth the Image of those things in its Will-Spirit , wherewith it is become infected , be it Pride , Covetousness , Malice , or any other abominations ; for the wicked Will having captivated and destroyed the Noble Image , and lost the Liberty , is the Root of its own Image , and draweth the Mystery to it self . VVhere , on the other part , the right VVill is regenerated in Christ , and entreth into the Liberty ; for in the VVill , through Faith , we attain the Noble Virgin Image that Adam lost . CHAP. V. Why the Wicked convert not . What the most smarting thing in Conversion is , &c. 1. THE wicked multitude , have the Noble Jewel hidden in them in the Divine Principle , and can , very well , go forth with their VVill-Spirit into the VVill of God ; but , the self-honouring life-pleasing them so well , that they obstinately let the fierce wrath hold them . Gods Spirit desireth the Soul , setting its Magia towards it , the Soul needs only to open the Door and it goet● voluntarily in . 2. But the most smarting bitter thing in Conversion is , to break the Will-spirit from the Earthy substance , and its Treasure [ the beloved Lusts and Self ] and from falshood ; by sincere , earnest turning about of the Will into Gods Love , which is the Divine Mystery , that Gods Spirit may blow up the Divine sparkle . And this must be , or he is but a Bestial Man , a Jugler , and near to the Devil . And after this time , there is no remedy more ; for the Souls Fire is naked , and cannot be quenched with Gods Meekness , but a Gulph or Principle is between them . 3. Man is the Image of God , and so standeth in a threefold Life , the first is the Souls Life , existing chiefly in seven Forms according to the Spirit of Nature . The second is , in the Image generated out of the Eternal Nature , out of the Souls Fire , standing in the Light : The meek pure , amiable Spirit . The first the Fire , is the cause of the second the Light. Thus are two Worlds , one in another , on● not comprehending the other : But at Death , divides into two Principles of Anger and Love. 4. As we in Adam went out of the Meek Spirit into the outward Life of fierceness God became Man , to lead us through the Anguish Fire , through Death , into the Light and Love-life . 5. The Prince Christ breaking the Bar or Fort of Death , and so destroy'd the Devils Kingdom ; for the Light of God , and the Water of Meekness , is his Death . 6. The third Life is the outward Created Life , from the Sun , Stars and Elements Man should have used the outward , as a Looking-glass to the Eternal , and Gods Honour : But he did put his Will-spirit into the outward Principle , by wicked Lust longing after the Earthy Life , and so went out of Paradise , which sprouteth through Death into the second Principle , and went into Death , and destroy'd his Noble Image . This we Inherit from Adam ; but from the second Adam , the Regeneration , by which we must enter ( through his Incarnation ) with him into Death , and through Death , [ or Annihilation ] sprout into the Paradisical World , into the Eternal Substantiality of the Liberty of God. CHAP. VI. What Lust can do . How we are fallen in Adam and helped again in Christ ; and yet that it is not easie to be a Right Christian. 1. DEstruction came , and still cometh out of Lust. The outward Spirit of Man , which is a similitude of the inward , by Lusting after it , infected the inward ; which ( not feeling present death ) gave room to the outward , who then became Host of the House and so the fair Image disappeared , for it fell among Murtherers , the stern Spirits of the Lives original ( of which Cain was afraid ) then came the good Samaritan , Christ , who bec●me Man. 2. As Adam's Soul had opened the Fires Essences , and let in the Earthy ; so Gods Heart , opened the Lights Essences , and compassed the Soul with Heavenly Flesh ; wherewith , when the Soul became impregnated , it went with its will into the Paradise Life . Hence came Christs Temptation , to try whether he could eat of the Word of the Lord , and would enter through Death into Gods Life , which was fulfilled on the Cross , where Christs Soul went through the Fire of the fierce wrath , through the stern source , through Death , and sprouted forth again into the Holy Paradise . We must die unto our Earthy willing , and continually become Regenerated into the new World. 3. The right will must couragiously Fight against the corrupt will , sinking down from Earthy Reason into Christs Death ; so that it will hazard the Earthy Life upon it : And he that thus sinketh down , passeth through Gods fierce wrath , through all the holding ●ords of the Devil , into the Paradise of God , into the Life of Christ. And the more the noble Pearl Tree is sought , the more strongly it groweth , and suffereth it self not to be suppressed , tho' it cost the outward Life , which must but hang to us as it did to Christ. CHAP. VII . To what end this World was Created ? 1. THE two Eternal Mysteries . Mans strife about the Image . And where the ●ree of Faith beareth Fruit. 2. The inward World desires a Similitude of it self , which the Angelical World ( standing only in the light ) could not be : This therefore , standing in a twofold Genitrix of Love and Anger , and Man being in a threefold Life from the Fire , Light and Out birth clearly represents : Who was Created , to manifest the same Mystery , and bring the Wonders into Forms according to the Eternal Mystery . 3. The Noble Image [ the true Paradisical Man ] is strove for ; 1. By the stern Fire life . 2. By the Divine Life . 3. By the outward Life , and thus being drawn of three : There is great need of Fighting , Hope , Faith , Humble Prayer and Patience that the Tree may grow , which the outward Man nor Reason knoweth not , but is very well known to the Noble Image . The Cross , Scorn , Tribulation and Persecution attend him every hour ; for he is unknown to his Brethren , all suppose his own Folly plagueth him ; but great will his Harvest be . CHAP. VIII . In what manner God forgiveth Sins ; and how Man becometh a Child of God ? 1. MAN is not to bring his Conscience into the History , and hope for pardon in the manner of an Earthy Judicatory , and yet remain wicked : He must be a Son , it is el●e , as if a Servant should comfort himself , that his Lord would give him his Estate ; not considering he is not his Son : Whereas whosoever is Born of God in Christ , is a partaker of Christs Sufferings Dying and Resurrection ; for a continual Battel must be , till the Reason and Will of the corrupt Flesh be subjected . 2. And if the Earthy Reason be strong , it goeth often sadly , and there is requir'd , not only strict Sobriety , but Watching Fasting and Prayer to ●ame it ; that Gods Spirit may find place to generate some fa●r little Branches out of the Tree of Faith , which under the Cross , Anguish and Tribulation , may bear Fruit with Patience . These three Parts or Books were the Authors fifth Book . THE Great Six Points . The First POINT . CHAP. I. Of the first sprout of Life out of the first Principle , whereby we may distinguish the Divine Being from Nature . 1. TEXT . 1. The first or Abyssal Will without and beyond Nature , is like an Eye or Looking-glass ; yet retains Nature . 2. This Will is the cause of the Desiring . The Desiring is the cause of the Essences . The Essences are the cause of every Life ; for Life lyeth in them , as a hidden Fire which burneth not . 3. In the Will all the Forms of Nature from Eternity ( tho' but as a nothing in respect of Nature ) yet are truely , and entally or really , but not essentially in the Will. 4. The Eternal Will which comprizeth the Eye , wherein standeth the Seeing or Wisdom , is the Father . 5. The Eternal Wisdom comprizing a Centre out of the Abyss , is the Form , Heart and Son. 6. The entring Eternally into it self to the Centre , is the Spirit ; for it is the finder , and then goeth forth , manifesting the Wisdom of the Father and Son. 2. TEXT . 1. Thus the Abyssal being of the Trinity generateth to it self a Centre of Rest , viz. the Eternal Word or Heart , wherein is understood a threefold Spirit ▪ where the one is ever the cause of the other , and is not measurable , fathomable , divisible nor circumscriptive , dwelling in it self as a substance , equally , alike , and at once , filling all things , but hidden to the things , not dwelling in the things ; for it self hath a substance in it self , after the manner of Eternity . 2. The first Eternal Principle is Magical , and like a hidden Fire , is Eternally known in its Colours , in the figure , in the Wisdom of God , as in a Looking-glass : The opening of which Mystery , openeth the three Principles according to the Trinity . 3. The Magical Centre of the first Principle is Fire , which ( as also the second ) is as a Spirit , without palpable substance , therefore the longing is to generate the third , where the Spirit of the Principles might manifest it self by Similitude . In this desiring ; Powers , Colours and Virtues come to be . 4. And for as much as every desiring is attractive , The first Principle impregnateth it self with Nature , and the second with Light. And this meek Fire of the Majesty of the second being set opposite to the Fire of the first quenching its wrath , puts it into an Essential Substance thereby , and the first giveth the second power , strength and might being together an Eternal Band ; that without the one the other could not be . 5. What the first Principle is wholly and alone in it self . The first Will willeth to be free from the darkness , and by desiring cannot attain it ; for the desiring is a stern attraction . So that out of the thin rare liberty where nothing is , a darkness comes . And the greater the desiring , the greater will be the attraction : The drawing giveth sting , and the attracted giveth hardness , from the desiring comes the feeling ▪ thence also comes the third form , viz. the Anguish , which is as it were the Centre where Life and Will originate . 6. Hence it is the Will would flee , but is withheld by the harshness , so that it becomes whirling as a Wheel , and the greater the Anguish the greater the whirling , and the greater the bitter sting of the Essences and Multiplicity . But in the whirling the Essences become a mixed will where lye innumerable multiplicity of Existencies or Beings , justly called the Eternal Mind . 7. The first will which is called Father , and is in it self the Liberty , desireth Nature , and Nature groaneth after the liberty from the Anguish . The conception of which in the Imagination , causeth a shriek of joy , and when it attaineth the liberty the shriek becomes a flash in the meekness , breaking the sting of Death , and passeth into the Kingdom of Joy , and so into the Love , for the meekness draweth the Joy into it , and that is the Water of Eternal Life . 8. And when the Fire drinketh the Water of Eternal Life , it giveth forth the Light of the Majesty , where dwell the Father and the Son. And the Holy Spirit is the Life of it , opening the meek substantiality , viz. Colours , Wonders and Vertues : That is called the Divine Wisdom , the House of the Holy Trinity , and in its Colours and Vertues , the Spirit hath all the Angelical Quires . 9. The second substance of the shriek is an Inimicitious Quality , exciting a panting to be loosed from the quality of Anguish . Whence in the Fathers Will ariseth pity , compassion and mercifulness . 10. Hence also cometh the Gall into Creatures , which tho'it be a Poyson , is the cause of Life , viz. of Mobility , for Death is the Root of Life , as may be seen in Christs Death , and also in our own . 11. The Souls Fire uniteth with the Eternal Nature . The right Souls Spirit is one Spirit with God. The Images Corporeity is of the Substance wherein the Faithful shall live Eternally . CHAP. II. What the Principle is , or what they all three are . Further of the First Point . 1. WHen Life findeth it self where none is , that is a Principle . Fire is a Property , so is Light ; for tho' it be caused by the Fire , it is not the Fires Property , and the wrathful Anguish is the cause of both . 2. But the Will to the Anguish , called Father , a Man cannot search out . We only fathom how the Anguish gains the highest Perfection in the Holy Trinity , and manifesteth it self in the three Principles . What Essence is , and how it originateth ; because thence spring the Senses and Thoughts , and the Wonder of all Beings . 3. The third Principle of the Stars and Elements , manifesteth the other two . And that which in moving attained the fierce wrath , became the Globe of the Earth . Thence is it , that out of it , while the Centre of Nature is in it , and it freed from Death , the pure Child of the Eternal substance may be extracted , as in Gold. Tho' by defect of attaining the Eternal Fire , Life is not so brought out of Death , save only in Man , and what is beyond Man belongs to God , and we wait the Renovation in the end of time . 4. of the Substance and Property of the three Principles . The first Principle standing in the Fire of the Will : The second in the Will to the Light , the one giving its desire into the other , yet are not mixt , each retaineth its Property , yet dwelleth in the other . The third hath the Properties of both , yet is neither . It is an awakener , manifester and similitude of the Eternal , yet is not the Eternal , but is become a substance in the Eternal desire . 5. The Creation was an awakening of the Power and Form which was in the Eternal Will , and because it was in the beginning comprized in the Eternal , therefore must the substance in this World , together with the figure go into the Eternal . 6. But whatsoever became comprized in the desire out of the beginning rec●des into its Ether , becoming what it was when it was no substance . So this Worlds substance being a coagulated Vapour , returns into the Magia or Mystery whereof it served a while to be a manifester . 7. For nothing attains the liberty of Eternity , that subsisteth not in the Willfire of the Eternal , in which the Light can bring its lustre and dwell , and that it be as subtle as the Lights substantiality . 8. Mans Soul may ( if it will ) become generated out of the fierce wrath into Renovation by forsaking the Earthy , renew what he hath generated out of the Eternal , which else remaineth in the quality of Torment . For whatever is not like to the Love fire , Light and Water , cannot subsist in the liberty , but remains in an opposite Will , in the dark Torment it awakened in it self . 9. The right Man out of the new Birth , is three Worlds , the Eternal Light World shineth through all whatsoever is thin , rare or transparent , and thereby capable of it , which can no more be hinder'd than the Sun can be , that it should not shine . 10. The Properties of the first Principle sprout , making Sulphur , Mercurius and Sal. 11. The second Principle sprouteth in it self , making Love a Friendly , Vertuous , Pio●s , Humble , Patient Will to stoop and bear with evil in others , ever hidden to the old Man , lashing it forward as a lazy Ass , denies him the worldly Jollity it lusteth after , and makes him a Servant ▪ it with standeth the evil Influences of the Stars , and the fierce Devil and Malicious Men so far as they are holy and capable of it , which their possessing the second Principle enables them to be . 12. The third Principle hath its sprouting , but it is in Warring , the cold against the heat , and every thing against its contrary . The cold gives substance , the heat Spirit , the Light Meekness . And then the Fire consumes all both Evil and Good. 13. Seeing therefore Man hath the two inward Principles in strife ; let him beware , which he makes Lord , for that will be his Lord Eternally , when Death hath broken the Ballance . CHAP. III. The Second Point . 1. IN the Light World which is Gods Kingdom is rightly known no more but one Principle , into which the four Properties give up their Will , being chang'd into a desire of Love in Meekness . That which in the Light World is well doing , triumphing Joy and Pleasant Songs , is in the dark a stinging Enmity , Horror and Trembling . 2. Therefore , is the anxious evil the Light ▪ worlds Original , and all is Gods , but the Light only call'd Gods Kingdom , the other his fierce Wrath , which Kingdom hath the Constellations of the greatest and most severe eager might . 3. That which melodiously ringeth in the Light , rumbleth and thumpeth in the dark . The cause of the ringing in Metals is that in the moving of the A●l sub●●antia● God in the Creation , the Metalline Tincture became shut up in the ●a●●●ess . 4. In the dark World are many sorts of Spirits or Hellish Worms , according to their Constel●ations and Properties , without u●derstanding or woe ; for i● is their Life as in this are unreasonable and hurtful Beasts , Toads , Serpents , &c. for all Properties would be Creaturely . 5. The Principles are not at strife but in a constant league . But Death and Anguish is the cause of Fire , and Fire is the cause of all Life . To the Aby●s it gives sting and fierceness ; else there would be no Mobility . To the Light-world Essence , else there would be no production but an Eternal Arcanum . To this World it gives Essence and springing , so is it the cause of all things . 6. The Anguish of the dark World caus'd by Fire panteth after the liberty , and the liberty longeth after manifestation , thus is the Harmony between the Principles ; but in the Essences is strife , else all things would be nothing . 7. God Created Creatures in each Principle , therein should they continue , but when they introduce into themselves another , tha● makes he Enmity ; as did the Devil introduce Pride and the fierce Wrath of the first Principle . And Man into this World , where he hath necessity and strife to make him go out again , which if he with Divine Might doth at any time , the Spirit of this World , will drive on the Children of this World to hate , plague and kill them , whereto the Devil helpeth to drive them from among his Slaves . 8. Man therefore is highly concerned to know ▪ that being in this World as a Prisoner , he should not enter into the Earthy Malady , but constantly go hence into the Light-world : But if he press not thereinto with earnestness , he ( like an Ape ) only imitates or plays Jugling Tricks , for which the Devil derides him , for thereby he gives his Body to this World , and his Soul to the dark Abyss . 9. Thus is seen , that the Creatures of each Principle desire not those of the other , nor can they see each other , there being a Gulph between them . CHAP. IV. Of the Original of Contrariety in the springing of Life . The Third Point . 1. VVHere is one only will there is no strife , but where many are is contrariety , unless one rule over the rest , there then doth multiplicity harmonize , for the harsh Anguish and bitter Properties are at Civil Hostility , and Fire is the Incendiary setting them all into great Anguish , Exasperating the respective Enmities , till Light be produced and crowned King : There it ruleth lovingly , and rewards them with Meekness , which appeaseth and well-pleaseth them all . Thus is multiplicity reduced to an united will , called the mind ; which by Imagination can create evil and good . 2. The Mind inkindling it self , inkindleth the whole Body and Spirit , be it in Wrath or Love. As is the Matter , such is the Flame , be it Brimstone or sweet Oyl , and such is the favour . 3. In the Souls Fire stands the Light of Life , and in the Light of Life the Noble Image . When therefore the Souls Fire in the fierce quality introduceth Earthy Matter into it , the Noble Image withdraws : The consequence of our hard and heavy Fall , bringing on us so great danger and misery . 4. Therefore hath Christ taught us Patience , Meekness and Love , for we are captives in God's fierce Wrath between Anger and Love , so that if the Will-Spirit before the dissolution of the Body hath attained God's Love as a sparkle , somewhat may be done , but not without such irksom tediousness to break the dark fierceness which would extinguish it , and that is Purgatory , and how great Enmity , Terror and Anguish the Life is in , before it can in the sparkle sink down into the Liberty of God , he well findeth , who so nakedly with ( as it were only ) a glimmering Twilight , departeth this World. 5. It is therefore of absolute necessity that we take the Cross by entring into Humility , Patience , and the Meek Life , therewith to break the will of the Dark fierce Centre , and this World's Voluptuousness , nor by wrong to excite Rage in thy Brother , for that hindereth the Kingdom of God ; but thy meek self denial will further it , that by beholding that Spirit in thee , thy Brother may be convinced and judge himself , seeing thy valuing more God's Love than temporal goods ; knowing thy self to be only a stranger . But if the Evil-doer will not convert , his Evil in the Anger of God gnaweth him , to cause him to return : If yet he hardeneth himself in wickedness , he becomes a total Evil Tree , devouring his own abominations , growing for his dark God Lucifer . The above is the Contents of the latter part of the fourth Point , but the first part of the fourth Point contains , viz. CHAP. V. How the Holy Tree of Eternal Life sprouteth through All the three Principles , yet not comprehended . 1. THE Divine Power and Light dwelleth in it self every where in Nature , yet not toucht by any thing that is not of its Property , not comprehended : but as the Sun shineth in all the Elements , yet not laid hold on by any , and what the Sun doth in the third Principle , the Light of God doth in the Forms of the Eternal Nature , attoneing the Schism and Enmity of them : that Light shineth through the Darkness , but not comprehended by it . 2. The three Principles comprehend not one the other , unless the Will by falling into Death give up its Essences into the Light. 3. The Devil is the poorest of Creatures . The Sun is not profitable to him ; he cannot stir a leaf nor pile of Grass , unless the anger be in it ; his Will neither goeth , no can go into the Lights Property . He goeth not readily , but hateth every thing that sprouteth in , and uniteth with the Sun's Power . CHAP. VI. The outward manifestation of the inward three Worlds . How God is in all things . How all the World might be a meer Sun. What Man is . And wherein God beholdeth himself . Further of the 4th . Point . 1. THE Earthy Tincture hath no communion with the Heavenly , though the outward proceedeth out of the inward , and yet the Tincture of the precious Metals hath communion with the Heavenly . 2. The Dark World hath the first Centre , the Light the second ; whence behold our danger ; for if we cast our selves into the Earthy seeking , that captivateth us , the Dark Abyss is our Lord , and the Sun our Temporal God. 3. The three Worlds are not sever'd , for the Eternal Abyssal substance , may not sever it self . The outward is the place which comprehends not the inward , but is comprehended by it , what the inward giveth forth out of it self ; that it also possesseth , and cometh not into a place , but was there b●fore-hand . 4. Thus God dwelleth in all things , but no more comprehended than the face is by the Looking-glass , or the Sun by the Water , tho' the outward hungreth after the inward , and can receive the inward into it , but the inward cannot receive the outward ; for it dwelleth not in the outward , but in it self ; nor is the inward remote from the outward , as the Sun from the Water , but as the Water hath the Suns Property in it , else could not catch the Suns Lustre . And this World would all be a meer Sun , if God would kindle and manifest it , for every thing animate and inanimate , and all the four Elements receive the Suns glance . 5. If Man , who is all the three Worlds , standeth in them in equal harmony , without introducing the one World into the other , saving that he by the Light-World rule the Dark and Outward Worlds , then is he God's similitude , and the Outward World must catch the Light , as the Water doth the Suns glance . But if the Water be mixt with Earth , it receives not the Suns Light : No more can the Human Spirit the Light of God , unless it remain pure , and then that Man's Life is such a Looking glass , as wherein God beholds and finds himself , as also in the Angels , and Beauties of Heaven ; for in the Dark World is no Looking glass capable of the Light. But if the Water be mixt with Earth , it must sink down from the Earths dark fierceness , wherein it was captive , before it be capable of seeing the Light. 6. So what Man imagineth after , it receiveth , if he hath filled himself with the Earthy hunger , he must be new born ; that he may with Christ break the Earthy Darkness , and with Authority introduce the clear , pure Looking-glass of the Deity . CHAP. VII . How a Life passeth out of Joy into Misery . The fifth Point . 1. LIfe is like a terrible flash , but when it receiveth the Light , it passeth into meekness and joy ; but because it sprung from its Mother the Dark World , it hath power either to retire thither , or proceed forward by the Fires Anguish , to kindle the Light. Its perdition is therefore evident , it inclineth to the multiplicity to be its own Lord , but yieldeth not to the Liberty beyond Nature , for if it did , then would the Liberty kindle the Love-fire , and become a light , ( viz. ) a clear Looking-glass of God's Majesty . In that manner as the second Principle hath kindled it self from Eternity ; for entring into the Liberty , it arrives at that which was before Nature , and was the cause of Nature . 2. The Soul hath three Eyes or Looking glasses in the time of this World , and seeth with that only to which it turneth it self , tho' by right of Nature it hath but one , viz. the fourth Form of the Dark VVorld , ( viz. ) Fire , and into which it goeth with its will , of that it receiveth its spiritual substance . 3. And if it go into the Dark World , or Outward World , the Light World is hidden and as dead , as Fire is in Wood. Here should Man prove himself , what World is Lord in him . If wrath , envy , deceit , pride , avarice , bestial unchastity , &c. be his desire , he may make , Register , accompt and inventory that , certainly he is not a Man , but a Dog , Goat , Beast , Serpent or Toad . And when the four Elements forsake him , his Souls Image is form'd by the Hellish Fiat , into that Property of theirs that most str●●gly drew his delight . 4. Yet he that hourly striveth against the Evil Properties , and though he be damped by the Evil , his constant desire to repentance , sheweth God's fire glimmereth in him ; and when the outward Body with its damp breaketh , and can no more hinder the glimmering week , then the Divine Fire kindleth , and figureth him after the Image of the strongest Property he here introduced into his desire . But if he continue not his serious desire , he may desperately perish . 5. But he whose desire is so potent , that he can subdue his Evil Nature , and pass into humble Patience , contemn the glistering of the World , do good for evil , and can yield himself and all his to do and suffer misery for God's sake . In that Man the Divine Power floweth up , the Noble Image dwelleth , and Jesus is born . 6. The Devil knoweth him not , only is inraged and irritateth incarnate Devils , and Men Beasts to plague him , This Man is the surest , never dieth , but the outward Kingdom that was a hinderance to him falleth from him ; and as he tasted what God is , and bare the heavenly substance here , so now much more , and is eternally perfected . CHAP. VIII . Further of the 5th Point . The True Human Essence or Substance is not Earthy , nor out of the Dark World , but out of the Substance of God. 1. THE right substantial Man is of the Light World ; there is a Gulph of Death 'twixt that and the Dark World , and Outward World , yet is it shut up-in the Outward World. Christ is come to save what is lost , and will suffer it self to be helped , unless it be a totally Devilish fruit of evil Parents . But while there is any small Tinder of Divine stirring , the Child is capable by Baptism , to have the Light glimmering in that part given Adam out of the Angelical World , not that Earthy part he introduced , and so far as the Divine Power stirreth , is the Child baptized after life in the womb , by the Holy Ghost . 2. Obj. What can the Child do to it , that the Parents are wicked ? Answ. The Evil Man is shut up in Body and Soul , why not in the Seed ? Must God turn the seed of Thistles into Wheat , and throw Pearls to Swine ? The Sun maketh nor desireth any Weed , but giveth to all Vegetables Life , but the Soil produceth the Evil. Many times the wicked Parents cause Curses to stick to their wicked Consorts , and should not their wills be done to them ? 3. And being both wicked , what can an Evil Beast beget but an Evil Beast , baptized in God's fierce Wrath ? So also it receiveth the Lord's Supper without distinguishing the Lord's Body , and put it and its own will , into the Earthy , as a common thing , prophanely offering it up to God , it brings fruit to perdition . 4. For the Spirit of every Life appropriates its like to it self ; for one Property receiveth not another ; what the Soul willeth , the thing received willeth the same , for it is all Magical . So the Devil was an Angel , but when he willed Evil , his heavenly substance became poison . Yet is it not the Deities will that we perish , but his Anger 's will and our will. CHAP. IX . Of the Life of Darkness ; wherein the Devils dwell ; of what kind it is . The Sixth Point . 1. THE Life of Darkness is a fierce , false , inimicitious , stinging Essence ; having many Forms , each would murther the other . Nothing can cease the contrariety ; for the opposing it is as the blowing up of fire , only God's Light can make it soft , meek , sweet and joyful : But that cannot be , for it is an Eternal Terror to the Darkness . And if the Kingdom of Darkness should be enkindled with the Light , the Light would have no Root , no Fire , no Omnipotency ; thus all must serve to God's Glory . 2. The Life of the Darkness is a fainted poison Life , like an Eternal dying Property . It is also manifest that every Life existeth in poison , which poison the Light both withstandeth , and causeth that the poison faileth not . 8. The Dark Life is especially in seven Properties , with the Principle of the Centre of Nature . The Light Life is also in seven Properties of the right of Nature : So that what in the one giveth sadness , that in the other giveth joy . 4. What the malicious , arrogant and wicked men do in this World , that the Devils do in the Dark Worlds Property . And what the poisonous Evil Creatures do in this World , that do the other Creatures ( who also have Spiritual Bodies ) in the Dark World. The whole Dark Worlds Dominion is principally in the first four Forms of Nature , and from the fierce contrary Qualities are the Eternal Wonders manifested and brought to substance ; which substance parteth into three Fountains not rent one from the other , but giving each to the other , as Fire , Light and Matter whereout Fire burneth . 2. In Man is the substance of all substances , carrying the Properties of Heaven and Hell in him ; which soever he awakeneth , of that is the Soul capable . Nor is it necessary to search farther . 3. But Man having broke himself off from the first Image and Order , must learn how to be regenerated , by introducing the Meekness and Light to rule over his false and fierce Property , and then the Law that pursued him ceaseth , because the Law of Love and Meekness sets him free . 4. Whatever departeth from its first will , is pursued by the Law to restrain its wandering ; but when ever it is return'd to its right State , and first Image and Order , or by Death of the Outward Body is totally confirm'd in the erroneous will , the Law and Strife ceaseth . CHAP. X. Further of the sixth Point . Of the four Elements of the Devil . THE four Elements of the Devil are , Pride , Covetousness , Envy , Anger . Gods four Elements are , The Outward Worlds four Elements are , The Devils four Elements are , Humility , Air , Pride , Meekness , Earth , Covetousness , Patience , Water , Envy , Love. Fire . Anger . The discourse of the four Elements of the Dark World being both very plain , and the Subject of several of this Authors other Writings . The Extracts of it is forborn . A Brief Exposition of the Small Six Points . The first Point . Of the Blood and Water of the Soul. 1. THE Soul is a Magick Fire , its Form is generated in the Light , and though it self be no Substance , yet it hath a Substance and Preservation which is its Flesh , Blood and Water ; for the Tincture of Fire and Light in the Water makes Blood , which is the Life of the Wisdom , having in it all the Forms of Nature , and all colours , being another or second Magick Fire . 2. According to the Light it is Divine Vertue , and according to the Fire it is a sharpness of Transmutation , and driveth up every thing to its highest pitch or degree . 3. The Flesh and Blood of the Soul is the Divine Substantiality consisting in the highest Mystery , and at the Death of the outward Body it retireth to the same : and the outward Mystery goeth home to the inward . And because each Magick fire hath its Clarity or Darkness ; therefore a final Day of Separation is appointed . The second Point . Of Election and Reprobation . 1. God alone is all , whose Infinite Abyssal Substance parteth into three Distinctions ( one in the other , ( yet the one is not the other ) ( viz. ) The Fire world , Dark-world and Light-world . From the Desire comes the Centre of Nature and from that Centre , the first three Forms who have no pain in them , but the Fire causeth Pain . 2. In the Fire is the Life , tending to Light and Darkness : which of them the Desire filleth it self with , in that it burneth , be it Heaven or Hell. If it give it self to self Property , it burneth in the Fire of dark Anguish , but if to the Universal Will in Resignation , it 's Fire burneth in the Light , driving up no Substance , but is in the Liberty of God. 3. God's Predestination is not in the first Essence , that is only a Mystery . But Predestination passeth upon the introduced Substance be it the Wrath or Love ; for the Life is regenerated into one of them . And in which of them the Will kindleth it self , on that passeth the Election or Reprobation . Hence is it that God causeth us to be Taught , so doth the Devil , each of them willeth that Man's will should converse and kindle it self in his Fire . [ See the Book of Predestination . ] The third Point . What Sin is , and how it is Sin. 1. Two contrary Wills are an Enmity . God is purely One without Source , and though every Source be in him , yet not manifested ; for the Good so subjecteth the Evil , that it may be only a cause or Root of Light and Life . 2. The Good or Light is as a Nothing , in●o which when a Something entreth there must be a Spring to preserve that Something . The Something is dark , and the Qualities are manifold . And Covetousness fi●leth the one , wherein God dwelleth with multiplicity . 3. Though an unfathomable dwelleth not in a fathomable , yet God dwelleth in the highest or preciousest Life of Man , therefore must the Will of Life tend and subject it self to the One , in , before and above every Creature ; for it is pregnant with that it lusteth after , and no Fire-source subsisteth in the free Fire , or Fire of the Liberty : therefore can none Unite to God , till they are emptied of their own Will ; till then God and Man are at Enmity . Hence stands the immutable Law , That Man depart from Self , or be separated from the One. 4. Thus Sin is manifest , to be a Will departing from God , by awakening of and burning in the Root of Self-lust , maketh it self a sole Lord , a contrary opposite Will. So Christ saith , He that gathereth not with me , scattereth . 5. This estranged Heterogene Will must be slain , and the Multiplicity corrupt with the Body : and the departure of the Will again from Self , to the One the Good , is the Regeneration , for the Will of the Soul is Fire , having been captivated in the Earthy Desire , hath wrestled and got into the One , whence it sprang originally , finding it true that Man's Will is nothing , God's Will is all things , whereinto when Man gets , all things are also its own . The fourth Point . How Christ will deliver up the Kingdom to his Father . 1. In the Creation , the Father moved himself with the Dark and Fire-world , also in the Light or Heart wherein God became Man , and the Love of the Light , wherewith the Father did rule in the Son , and the Love overcame the Father's angry Property . Then did the Son rule in such as clave to God. 2. But in the End , the Holy Ghost moveth himself in both the Fathers and Sons Properties , and driveth on Eternally the Rule in both Properties , and proceeding from the Father and Son , is the alone Revealer of the Wonders . Thus is the Eternal Rule deliver'd up to the Father , who is All , which Rule he driveth on by the Spirit . The fifth Point . What the Magia and Magick Ground is . 1. The Magia is not the Majesty , but the Desire in the Majesty . Not the Divine Power , but the Desire of the Power . Not the Omnipotency , but the Driveress in or into the Might . It is not a Fire , but the potence to the burning Fire . 2. It hath the Fiat in it , and is the greatest Substance in the Deity ; drawing Abyss into Byss . It is such a Will as driveth it self forth through the Desire into Substance . It Self is a Spirit and Substance is its Body . It is the Mystery of the Trinity . The Mother to Nature , and the Understanding is the Mother proceeding forth out of Nature . The Understanding leadeth it ( which is its Mother ) into its own Love-fire . It self is without Understanding , yet it is the Comprehension of all things . 3. What the Will modelleth , the Magia makes to be Substance , serving those that love God with Divine Substance , making Divine Flesh. By the Magia are all things wrought in their various Properties , Good and Evil , serving God's Children to bring them to God's Kingdom , and Negromancers to the Devil's Kingdom . It is from Eternity and its Profundity is inexpressible . It is the School-Mistress of Philosophy , the Book of all Learning , from the Plowman to the most Sublime . It is the best Theology . To reproach it , is to reproach God. It is the Acting and Performance in the Will-spirit . The sixth Point . Of the Mystery , What it is ? 1. The Mystery is the Imaging Power remaining in the Desire of the Magick Will , as it becomes in the Tincture , is by the Magia substantiated . 2. The great Mystery is the hiddenness of the Deity , the Substance of all Substances : whence issue all Mysteries , each representing that which was his immediate Producer . The greatest Wonder of Eternity , the Reflexion of the Wisdom . And all existeth as it hath been foreknown from Eternity ; but every thing according to the Property of the Looking-glass , even all the Forms of Nature , Light or Darkness , Love or Wrath. 3. The Magus , if arm'd sutably to what he would produce , may do what he will , else he will be captivated by the Spirits thereof . A Brief Summary of the Earthy and Heavenly Mysteries Contracted and Comprised in Nine Texts . THE Abyss is an Eternal Nothing , but a seeking : Which seeking is meerly a Will , and a giving of Somewhat , and that Somewhat , is the Eternal Magia . 1. The Will or seeking in the Abyss , is a Spirit like a Thought , and being gone out , findeth its Mother the Seeking . So the Seeking is a Magia , and the Will a Magus . 2. The Seeking is Inoperative , but the Will a Life without Original . So may be considered Nature and the Spirit of Nature , to have been from Eternity . Thus the Will ruleth the Seeking , for the Seeking hath a moving , desiring Life without Understanding , and the Will doth therewith what it will ; therefore we apprehend the Eternal Will-spirit to be God , and the Eternal Seeking to be Nature , the Eternal Will-spirit is the knowing of the Abyss , and the life of the Seeking , an Eternal knowing of the willing . 1. The Will is no Substance but Lord in it , which Substance desireth Substance . The desiring is a strong Magical attracting of Substance , and an Eternal proceeding Life . 2. And because this Magical Impregnation hath no Substance , it self is a Voice or Word in the Original of the Spirit , in which Word is a Will , and the Life of the Original going into Nature , opening the unintelligent Life of the Magia , which is the Mystery of Substance , the Abyssal Wonder , where infinity of Lives are generated . 3. Of this the Threefold Spirit is Master , of whom the Word is the Heart . And the Spirit of the Word in the first Will ( viz. ) God , openeth the Essential Life ( viz. ) Nature . 4. In the desiring of the Spirit Life , the Divine Substance or Heart of God is generated from Eternity to Eternity . Thus apprehend we both , what God and Nature are , and both , in an Abyssal Endurance from Eternity in Eternity . 1. The two Eternal Substances are not sundered , but the Spirit life in it self is turn'd inward , and the Nature ▪ life 〈◊〉 forward , like a Globe the Nature-life worketh to the Fire the Spirit-li●e 〈…〉 he Light and Glory . 2. In the one t●e consumin● 〈◊〉 , in the other the generating of Water ; their commixture , gives a light , 〈…〉 zure ; or like a Cherubin or Ruby and Chrystal , &c. 3. Thus we may see that the Will can create a Source , out of the Magick Substance or great Mystery : especially in the Fires Property , which before the awakening lay hidden , as did the Devils ; for in the Eternal Nature lyeth the Turba , though unawakable , unless the Creature in the fierceness do it . 4. Also we see when the Eternal Nature awaked it self with the creating , the Wrath also awakened , in some Creatures more evidently , as in poisonous Herbs , evil Trees and venomous Creatures ; as Toads , Serpents , &c. which the Eternal Nature loatheth , and willeth to forsake , spewing it out , that the Malignity may stand in its own anguishing Mystery . 1. The desire every Will hath of Purity without Turba from without ( though it hath the Turba in it self ) is the cause of loathing , and that the stronger ruleth and oppresseth the weaker till it become Monarchy , which Nature must acknowledge to be in its Essence . Yet was not commanded in the Beginning by the ●ighest Good. 2. And whereas the seeking in the beginning , was by one parting it self into many : So the Multiplicity seeketh the one again , and findeth it when a Lord shall be generated governing the whole World through man. Offices which shall be in the hour of the Worlds Creation the sixth day in the Afternoon , when the purity shall drive out the Turba for a time , till the beginning pass into the end , and then is the Mystery shew'd in various Figures . 1. Seeing from the Eternal Nature all evil and good have proceeded ; by that it appears the one Property hath lusted and magically produced the other ; for Gods Spirit hath not predestinated the evil 2. And in the four Colours lye the great secresie , viz. Blue , Red , Green and Yellow ; the White is Gods Colour , which only subsisteth in the Fire . The Black is only a Vail . 3. So in Languages , are first that of Nature , then Hebrew , Greek , Latine , and the fifth the Spirit of God , the Opener of all Alphabets . But the multiplicity of Speeches or Languages sprout and grow all against or contrary to the Tree . 1. From what hath been written resulteth the Original of two Religions , out of which Babel and Antichrist are generated . In Heathens , Jews and Christians . The Heathen going forward out of themselves and their own seeking , into the Magia of Multiplicity , for outward Rule and Kingdoms , tho' Gods free will rebuke them , the Magus of the Multiplicity not comprehending the will of the Unity , is an Idol , and a Malignant Devourer ; for the will hath its Treasure in the Multiplicity , because by Lucifer's Apostasie the Magia of Nature is eager after falshood . 2. Hence spring Cove●ousness and Wars . But those that went away from the seeking of Perdi●ion , into the Light of Nature , tho' they knew not God , yet liv'd in pu●ity ; the Spirit of the Liberty led those Children of the Free-will into the Mystery , as may be seen by the Wisdom left behind them . 3. T●us also the Jews and Christians , whose wills were poyson'd by their Covetous Magia , while their Hands only are about the works of Gods Law , do Crown the Whore , Generate Antichrist , and Build Babel . 1. As there are two Magia's , that of the Unity , and that of the Multiplicity : So there are two Magi in Man , viz. The Spirit of God , and that of Reason , into which the Devil insinuates . 2. Hereby may Man most clearly try himself to which of these is his longing . But Man , being Magical , hath might , by sincere earnestness to subdue his Starry Spirit , by a temperate , sober and quiet Life , with continual giving up to the will of God , and going out of the Influxes to evil Lusts and Passions ; which is effected not without great Toil , fiery Tryals , continual Sacrifice of the Fleshly Will , and working in the Will of God. To which the Lord help us . Of the Divine Vision or Contemplation . CHAP. I. Reason , Because it seeth not God with the outward Eyes , and observeth the Good and Vertuous , go often afflicted to the Grave , saith there is no God. ANswer . Reason is a Natural Life , and hath a Natural Will , yet proceedeth out of the Supernatural . 1. It willeth evil , and judgeth it self for it , fearing a Judgment which it seeth not , this is the reproof of the unseen and unapprehended God. 2. When it suffereth wrong , it hopeth for Rest in that which Created it . 3. Thus God reproving the evil in the Conscience , draweth the Sufferer by suffering to hate it self , and the Natural Will , and return , that it may attain the Supernatural Life , out of which it is gone forth . Argument 2. 1. Seeing God is the beginning of all things why is opposition permitted , and not the Good only to be in all ? Answer . Contraries manifest contraries ; for were a thing only one , without separability , it would have no Motion , Knowledge or Skill ; for one only thing hath nothing in it to make more than one only thing perceptible . 2. And had not God , who is one only substance and Will , brought himself forth out of the Eternal Wisdom in the Temperature into Divisibility , and that the same Life stood in strife , how would his hidden Will be reveal'd to himself ? 3. The strife is in the departed sever'd wills , going into infinite variety , from one only Unity or Root . The Mind , as a Tree or Fountain , is not broken , but intire ; but the Exit of the Thoughts or Senses is it only that divides into evil or good , as Twigs or drops . Argument 3. What good ariseth from this , that with the good there must be an evil ? Answer . The evil opposite will , causeth the good to press again after its Original . 1. God , so far as he is called God , can Will nothing but himself , and what he willeth floweth out from him , as his Copy or Counterportraiture , which is divided and compressed into substance . 2. So also if Mans Mind did not flow forth , it would have no Senses nor Thoughts , nor know it self , nor ought else . 3. Now if in the Centres of the Thoughts , representing the Mind , there were only one will , and no will contrary , how would the Wonders of the Divine Wisdom be figur'd ; for the Mind is an Image of the Divine Revelation . 4. From the strife of Contraries exist Substances ; thence also the will is caused to sink down from tormenting Anguish into the Eternal Rest , its Original , whence Exist Faith and Hope . That Nature being unvoluntarily over-laden , may be freed from Vanity into a clear Chrystalline Nature ; and then it will appear that Nature was subjected , because the Eternal Power might introduce it self into Forms and Perception by Separation . 5. Wisdom must be manifest through Folly , and Eternal Stability be known in Mortality ; for the Mortal is only a Play , Scene or Object of the right Life , and the wise breaketh the folly , dying to it , and giveth its will to God , tho' it be not deliver'd till it come to the Grave , nor is the Mortal Body of the wise to be regarded , for he that Buildeth on the Flesh shall of the Flesh Inherit Perdition . CHAP. II. Argument I. Seeing the Mind and Senses , or Thoughts is a beginning Natural Life subject to Corruption , how may the Supersensual Divine Life be in this Life ? ANswer , Tho' Mans Life is a Form of the Divine Will , and it s Imaged Word , yet by the Devil and Temporal Nature it is poysoned in its Earthy Image : Now in three Principles . The first according to its true Original in the Exit of Divine Knowledge , which in the beginning was a Temperature or sensible working of the Divine Power , a Paradise . But the fierce wrath of the Devil drove it into Dissimilitude and Inequality , wherein the Multiplicity strove against the Unity . When this was done the Wisdom of God , viz. his substantial Will or second Principle disappear'd . 1. The Eternal Abyssal Will of the Life or cau●e of the Motion of the holy substance had perverted it self to Earthiness , Gods Kingdom became ( as to it ) extinguished , and the third Principle ( viz. that of the Constellations and four E●ements ) took place , making the Thoughts and Senses Earthy , and the Body Gross and Bestial , and the Life to seek rest in Mortality , and to be its own God ; who by this domineering became foolish . And when this fragil Kingdom breaketh ( as a Vapour ) the Life continueth as a Contrariety , and becometh an unquenchable painful Fire in the dark Property . 2. But the great Love of God , instantly after the Apostacy , came , and still cometh to help , breathing it self again into the disappear'd Divine Property , and into all the three Properties of the Humane , even to the Thoughts and Senses , breaking the will of self and of the Devil , and hath brought the holy Life through Death into a Paradisical sprouting ; making Death and the Devil a reproach , and shewing how the Eternal one can rule mightily over the Multiplicity , and give an open Grace Gate for us poor Men to enter the Life of Christ. 3. We are therefore to come with ou● captivated will out of the Prison of Earth and Self , and solely sink down into this Incorporated Grace , which pressed from one , viz. the first Man upon all , and with the resign'd will sink down into the Hyperbyssal , Supersensual , Unsearchable Eternal one , into the ground out of whi●h Life first sprung , and then it reacheth the Temperature and true Rest. Argument . How can a Man do that ; ( viz. that last above written ) being the Scripture saith , The first Man is made to a Natural Life to rule the Creatures , therefore m●st the Life go into the Earthy Properties . Answer 1. The Humane Life is set in a reflex Image of the Divine Will , in and with which God willeth , and the Earthy Creatures are set in a representation of the Humane . 2. And though Mans Life was set in Nature , yet it was in the Temperature . Without Christ we can do nothing , but if Man sink into the Incorporated Grace of God , and in Divine Hope rest from self-will , and work , and resign its will to work only what God speaketh , it is beyond Nature : And the Abyss God himself speaketh through him and manifesteth himself in and with him , thus new-born in Christ , who now ruleth over the outward Reason Life . 3. Till this be done Man is no Child of Heaven , but his will an Apostate just as the Devil and his Body an evil Beast , and gathereth not with Gods Incorporated Grace , but scattereth . 4. As an Herb without Sap is burnt by the Sun , while the Herb that hath Sap is warn'd . So if Mans Essence hath not Ens from Gods Love and Meekness , it impresseth it self into a fierce , wrathful , fiery sharpness , and the Mind is totally rough , covetous , envious and stinging . 5. Yet if the fiery Life eat of the Divine Love , it is no more receiving as the Fires Property is , but giving and working good in all , as the Property of the Light , for having eaten of the Bread which cometh down from Heaven , it is quickned by it . The Sun in a hard Stone ( where the Water is coagulated ) cannot work , as in Metals , Herbs and Trees , because his Light and Vertue penetrateth not , so is it in this . CHAP. III. How Nature representeth and maketh visible the Divine Eternal and Abyssal Knowledge . 1. THE Word is the Efflux of the Divine Will and Knowledge ; as the Thoughts and Senses are of the Mind , yet the Mind remaineth totally but one . So the Word was , is and ever will be the Eternal Beginning , flowing out , and revelation of the Eternal one . 2. And the Wisdom is the Eternal out-flown Beginning , and cause of all Powers , Colours , Vertues and Properties . 3. Their Powers are again an Efflux into the various Self-properties , whence come the Multiplicity of Wills , thence the Creaturely Life of the Eternal springeth , viz. Angels and Souls . 4. Not that Nature and Creature is here , but the Spirit of God sporteth himself in forming Similitudes of the Powers of the Wisdom ; as doth the Mind with reflex Images , which are the Thoughts ; and every Property hath its own Separator , as hath the Eternal Unity ; whereby the Efflux of the Unity becomes perceptible in Infinite Multiplicity . 5. For the Efflux sharpeneth it self superlatively by the Magnetick longing of the receiving Powers , in the fiery kind wherein the Eternal One becomes Majestick and Light. And the inkindling through Fire makes it a Kingdom of Joy. The visible World with its Hosts , is the out-flown word of Fire , Light and Darkness separated by the Officer of Nature , who hath imprinted each Body according to its own Property . Of the Twofold Life in the Representation of the Divine Will. 1. An Eternal . 2. A Temporal . 1. The Eternal is the sensible Life in the Eternal Fire and Light , a spark of the out-flown or out-breathed will of God , bound to will nothing but the out-breathed will of God , a Separator and Instrument of Gods Omnipotent Glory , wherewith he will rule all things , having therefore given it Divine Understanding . 2. The Temporal and Mortal Existence , is the Efflux of the Separator of all Powers call'd the Soul of the World , making the visible Creatures such a Similitude , as wherein the Spiritual World of Fire , Light and Darkness beholdeth it self ; hidden in and working through the Elementary World. But the Visible possesseth not the Invisible so as to be chang'd thereinto , but is only an Instrument whereby the Inward Powers Image themselves , as in Herbs , Trees , Metals , &c. Of the Threefold Spirit in the Growing Powers . 1. The outward Spirit is the gross Brimstone , Salt and Mercury , which coagulating it self in the four Elements , and by drawing the Spiritual Separator to it , the Signature is instantly perform'd . 2. The second Spirit or Quintessence hath a Centre of its own , viz. a Root of the four Elements , being the Meek Joy of the painful Brimstone and Salt Spirit , nourished from within of the Light of Nature , and from without of the subtle Power of the Spirit of the World , which fifth Essence , is the right cause of all Vegetation , and such a Joy of Nature as the Sun to the Elements . 3. The third 's the Tincture , of which see Chap. 12. of the three Principles . The Tincture is that wherein all Powers lye in equality , a Spiritual Fire and Light in one substance , a Paradise , the Mansion of Divine Power , and of the Eternal Soul , known to the Creature only in the Regeneration , and to no ungodly one , for such drive on a false will. 4. It is not Elementary , but issueth through the gross Elementary Spirit , even into Taste and Smell . But the Elements are a cause of the motion of the Tincture ; the sharpness of the Smell is Elementary , but the vertue in the Smell is the Tincture which in Medicines Cureth ; for it imprinteth it self in such Balsams . 5. As the voice to the Fig-tree , Be thou withered , did not that Miracle , but the Power whence the voice proceeded . As neither is the Confession of a thing Faith , but that Intellectual Power is Faith out of which the Confession proceedeth wherewith Gods Spirit Co-worketh . 6. Thus all whatsoever , whether evil or good , represent in their several Properties the hidden Spirit of the Separator of all things , and the Elementary is the Efflux of the Tincture , and Spiritual World , for the visible , moveable , material World is the substance of the invisible , immoveable , spiritual World. 7. So the desire of the Efflux out of the darkness is become sharp , stern and gross , and hath coagulated it self into Matter , even unto the drossy Earth . So out of the Light cometh the Noble Tincture of Love , Mildness , Softness , Sweetness . Yet in hard Bodies as of precious Stones , Metals , Trees , &c. is a high Tincture , as we see the greatest sweetness in Marrow . 8. God , distinct from his moving manifestation , is the greatest meekness , but in his motion is called a God in Trinity , for here the Divine will maketh it self an Object , viz. the Wisdom through which the Original of all things descended . 9. Now all things in the World that are soft , meek , rare or transparent , as Air and Water is without pain , and according to the unity of Eternity . 10. And hard impressing Bodies , as Wood , Metals , Stone , Bone , Fire , Earth , &c. originate from the divine Inclusion , from the Efflux introducing the Self-will of Nature , as a noble Jewel and Sparkle of the Divine Motion of Divine Power , caused by the Effluence of Divine Desire . 11. Thus the Tincture hideth it self in the hardness , but In transparency is alike equal to all things ; as in Water and Air. But the dry Water is the pearly Matter , where centreth the subtile potent Unity . 12. Therefore seek not the grand Secret in soft , without the fiery Kind . For as Rare and Transparent is next the Unity , so the fiery Hardness is a dry Unity and Temperament , and the noblest Concret of divine powerful Manifestation , because where the Will is rent , rests no great Might ; for there the Tincture is volatile , whereby a Cure is attempted by the Salt or Soul only , without the Spirit , which unites not the Life's Enmity , but kindles its Contrariety . But unite the Properties in the Love , so have ye the Pearl of the whole World. CHAP. IV. Of the Will of God flowing OUT , and in the perceptibility IN again into the ONE . JOhn 1. 11 , &c. He came into [ or unto ] his own , &c. In which words lyeth the Divine Manifestation , viz. the hidden Power or speaking Word of the Unity , out-flown into his own the Creaturely Word , or averted Will of Flesh and Blood ; which Self-power received not the Efflux of Divine Grace , but would be its own Self-lord , for it cannot inherit the Filiation . But that Will which turneth it self about and coingenerateth with the Unity , hath Power to become the Child of God. For it is like or equal to all things which God willeth and worketh . Hujus Argumenti hic scripsit Huc Autor & Nil amplius . A Brief Explanation of the Knowledge of God and of all things , also of the true and false Light. 1. THE hidden God out-breathing his distinguishable Power , made his speaking Word substantial , by creating the Body , Soul and Spirit of Man , who is an Abstract of all the three Principles , and an Image of the speaking and spoken word . 2. Whence so great knowledge of all things is in Him , as to know the composition and dissolution of Nature ; for every Creature can see into its Mother , those of the Elements into the out-spoken word . 3. So Man , after the manner as the out-breathing of the Eternal Will introduceth it self into the manifold Properties of Love and Anger , Good and Evil , and can frame it self into the multiplicity of Properties , those into the desire , and that into substance , forming its Self-will out of the great Mystery . 4. So , if in this out-speaking there were no Divine Free Will , the speaking would be under compulsion , void of longing delight , and be finite and inchoative , which it is not . But a breathing of the Abyss and Eternal Stilness , a distributing it self into Powers , and in them a several Self-will existeth , whence originateth Nature , and the creaturely Life , with their various centers , impressions , magnetick desires , perception and bodies , according to the manner of the third Principle of Divine manifestation , producing bodies evil and good , manifold Earths , Salts , Stones , Minerals , in which the three Principles are mixt , where every Centre breatheth it self , yet all originate out of the Eternal One. 5. The first Centre is the out-breathing of the Abyss , God bringing himself into Trinity . The second Centre is called the Wisdom of God , through which the Eternal Word breatheth it self into Infinity of multiplicity , and that into longing delight , the delight into desire , the desire into Nature and Strife , and Strife into Fire . And through the dying of the Self hood through Fire into the Light. The which Light is a second Principle , and true great Mystery . And the Fire is the first , ( viz. ) the Eternal Nature . 6. The first giveth Soul ; the second Spirit , and this Lights Power through the Fire is the Mother of the Eternal Spirits , Angels and Souls of Men. Also the hidden Spiritual Angelical Power-world , the Mother of the outward World The third Centre is the Verbum fiat , the natural Word of God , the separator and maker of all Creatures in the inward and outward World. The same speaker hath out of the Fire , the Light and the Darkness , made it self ●●●erial moving and perceptible , out of which existed the third Principle , the Visible World , the life and substance whereof is come out of the Eternal Nature the Fire , and out of the great Mystery the Light , also out of the Darkness , w●ich is the separation of Fire and Light , Love and Enmity , Good and Evil , Joy and Pain . 7. There are two sorts of Fire , and two sorts of Light , viz. according to the dark impression a cold Fire , and a false Light , originating in the stern might and imagination , desiring a Self-will dominion . The second Fire , is a hot Fire and true Light , originating in the Eternal One , in the substance of Divine Geniture , and that Light shineth in the Darkness , and illustrateth it ; stan●ing in a perceptible Life . The Life of Man is in it , and he is the Light of the World. 8. Therefore should Man lift up the Eyes of his understanding , wherein God's Light desireth to shine into him , and not be like a Beast which hath a temporary Light in a finite Separator , in which Man 's palpable Body is . 9. For his Spiritual Body is the true substantial word of Divine Property , in which God speaketh and imageth himself ; into which , if Man giveth not up his own will , he is more hurtful to himself than the rude Earth , which yieldeth to be made what its Separator will. 10. But from the Devil False Will , a false Light hath raised a false Separator , in which the Stars and Elements have dominion . 11. In this Man finding no quietness , seeks his first Native Countrey ; for the true Man finds himself oppressed with a monstrous Separator environed with Enemies , as a Rose in a bush of Thorns . 12. Yet all his seeking brings not any true Life , unless Grace become awakened , to do which Man must sink down into a willing of nothing but Grace , that it may overcome and mortifie him as the Sun doth the night . 13. In that true Light the Man may see himself , and the separation of every thing and work magically and divinely , if he see the breathing , in its inward ground , according to the manner of speaking , how out of one all proceed , and one Centre out of another . 14. Reason lighted at this Sun , is the true house of Knowledge , else but a Constellation of the Visible World ; all other seeking out of the resignation to the Divine Love , Grace and Will , is a shadow ; for it cannot know how God hath through his Word made himself perceptible , findable , creatural and formal . 15. He is the Bottom and Bottomless , and to the Creature in its ability as a nothing , yet through all Nature and Creature is the somewhat wherewith he makes himself visible both according to Time and Eternity . All things , even the four Elements , exist from the Divine Imagination . Signatura Rerum . CHAP. I. Of the Signature , what it is , and that it lies exactly in the Mind of Man. 1. EVery thing spoken or taught of God without knowledge of the Signature is dumb ; for it is not sufficient to my understanding that I hear and read what another teacheth and writeth of God , unless his Similitude and Signature by entring into mine own , imprinteth it really and fundamentally , for so only hath he the Hammer that strikes my Bell. 2. Hence we know , all Human Properties have one only Root ; for one like tone catcheth and moveth another , either in good or evil , and doth assimilate into one Form , one Will , one Spirit and Understanding . 3. The Signature is no Spirit , but the receptacle : As a prepared Lute is dumb till toucht by the Spirit of the Will , and what strings he toucheth sound according to their property . 4. The Signature lies so well compos'd in Man , that he wants only the true Spirit of the high might of Eternity to strike his Instrument , if that be quickened in Man , and doth act the Mind , so speaketh the Mouth . 5. Man hath the Forms of the three Worlds in him , being the compleat Image of God ; and there are three Masters contest for his Form in his Incarnation , but the predominant only tunes his Instrument , and the other two lie hid ; and as soon as he is born , his innate genuine Form appears by his words and conversation : And so great is the difference in the procreation , that one Brother or Sister doth not as the other . 6. Yet one Fiat doth not alwaies keep the dominion ; for sometimes an Evil Man , is by a contra tune , ( viz. ) the meek , loving Spirit of a Good Man , moved to cease his iniquity and repent , his hidden Lute or Form being played upon . Contrariwise , in a Good man is stirr'd up the Form of Anger by the Wrath ▪ Spirit of a wicked man : So is the will broken by the coming of a stronger will : As the bitter sour quality of the fruit , is by the potent influence of the Sun made pleasant . And as a good Herb receiving a contra Essence from a bad Soil , cannot sufficiently shew its real genuine vertue ; but if replanted into a good Soil , its vertue and smell is recovered . Thus a wild Beast , being over-aw'd and tam'd , hath another property , unless its innate Form be stirr'd up . Also we see the inward gives external Character of Good or Evil in Man , Beasts and Vegetables . The Form and Sound in Animals , the smell and tast in Herbs and Flowers , &c. shewing , to what it is good and profitable . 7. And because by the desire sound and voice all Creatures shew the inward Spirit , Man may know both them , himself , and the Essence of all Essences ; wherein lieth the greatest understanding . The Signature is the Language of Nature ; for every thing sheweth its Mother giving will to the Form. CHAP. II. Of the Combate in all Beings . Of Antipathy and Sympathy . And of the Corruption and Cure of each thing . 1. THE opposition of one Being to another causeth pains and sickness , yet if this were not , Nature would not be revealed , but be an Eternal Stilness ; for the contra Will makes the motion and seeking . The Cure is , when the Will findeth its assimilate , and therein its satisfaction and highest joy and rest . As every pallate desireth to tast its like . 2. Man's Life consisteth in a threefold Essence : ( 1. ) The Eternal Nature , the Fire's Property . ( 2. ) The Light , the Divine Essentiality . ( 3. ) The outward World. 3. The satisfaction of the Will is the Liberty , which if it seek outwards , it attracteth Darkness , but if it enter inwards , the Lustre of the Liberty shineth , and satiateth the Anguish , extinguishing the Wrath. 4. No joy can arise from the still nothing ; for we see that from the poisonful Gall ariseth joy and sorrow , because therein is the twofold Will , one to the Fire the original of Nature , the other to the Light , which is the Cure and Liberty of the Will , and if obtained , maketh triumphant joy . 5. The Properties lie in the Essence , as a well tun'd Instrument with many strings , which stand still , and the Spirit , ( viz. ) the Egress is the real life ; he may play as he pleaseth to Evil or Good , to Love or Anger . The Properties are one in another as one , but sever themselves being different ; and when they enter one the other , comes Enmity and a flagrat . As when the Sun stirreth up the Fires Form in the Salnitre , that Ethereal blaze penetrateth the cold Salt Spirit , and dismayeth it ; whose instant flight causeth the Thunder claps , by opening the astringent Chamber , whence follows a cool Wind with Hail and Rain . CHAP. III. Of the Grand Mystery of all Beings . 1. WIthout Nature God is a Mystery , an Abyssal Eye of Eternity , and the same Eye is a Will to manifestation . ( 1. ) To Nature . ( 2. ) To Vertue , Power and Joy. 2. The desire is egressive , and the Egress is the Spirit of the Will , a moving forming the infiniteness of the Mystery , and this Signature or Form is the Eternal Wisdom of the Deity . 3. Here is understood the Trinity , but how the Will ariseth in the Abyss , which is called Father , we must not know , but distinguish the Deity from Nature , namely , how the Deity manifesteth it self with the Eternal Generation . 4. God is a pure Spirit , and the Eternal Nature is his Corporeal Essence . The external Birth is a similitude of the dark Fire and light World , and each Property sees its Mother . The Soul sees the inward Eternal Nature : The Spirit of the Soul sees the Angelical and Light World : The Sidereal Spirit sees the Birth and Property of the Stars and Elements . 5. The Essence of this World consists of Sulphur , Mercury , and Sal. Sul is the free Lubet of the Eternal Abyss , in the Internal Sull is God , and Phur is Nature , ( viz ) the Eternal Nature , a hard attraction the cause of Fire , and Sul the cause of the Lustre in the Fire , but the Light riseth not in the Sulphur alone ; but in Mercury is the dividing made , and its true real body is Sal. 6. The Astringency makes gross Stones , &c. Mercury and the Lubet Metals . And of the freeing from the wrath by the light and meekness comes the precious Stones , Gold , &c. for all things consist in these three Forms , Sulphur , Mercury and Sal , as well the inward heavenly Quires , as the very Plants and Stones , all stand according to its first sude , boiling or vegetation . CHAP. IV. The Birth of the Stars , &c. 1. THere are seven Forms in Nature , which yet principally consist in three ; viz. Astringency , Compunction and Anguish ; according to which there are seven Planets , and no more , and seven Metals fixt . The Temporal Spirits hunger gaineth a Temporal Body ; and the Eternal Spirits hunger an Eternal Body ; both in each other , but distinct , as Time and Eternity . 2. In Saturns Property the Lubet makes Lead , and according to the Water , Salt ; according to Saturns mortal Property , Earth , Stones , &c. according to the Liberty in Saturn , Gold , which he keeps shut up . See ▪ verse the 27th to the 34th . 3. There is in Man , ( 1. ) The Divine Golden Man. ( 2. ) The inward holy Body from Fire and Light , like pure Silver , if not corrupted . ( 3. ) The Elemental Man like Jupiter . ( 4. ) The Mercurial growing Paradisical Man. ( 5. ) The Martial Soul-like Man. ( 6. ) The Venerine , according to the outward desire . ( 7. ) The Solar , a seer of the Wonders of God. 4. Mercury in the internal was as the Word by which God created . 5. Mars , his impression is Anguish , causing the Love-will to separate from him , which is called God , but the Anguish is God's Anger or Wrath of the Eternal Nature . 6. Venus Metal is Copper , receiving its toughness from Saturn , its redness from Mars , tho' Mars his Metal be Iron . But Sol may tincture Mars and Venus into Gold ; for Venus longeth after Sol her Mother , her Joy ; whence she hath a peculiar smiling twinkling Aspect . 7. The Sun is a figure in the outward World of the heart of God , each thing longeth after the Sun in Sulphur , being the universal Tincture ; and what the first desire with Saturns impression makes evil , the Sun restores to be good ; causing a pleasant temperature blooming and growing in all Creatures . CHAP. V. Of the Sulphurian Death , and how the Body is revived , &c. 1. MAN was created good according to , and out of the three Worlds . But the inward Lubet generated in the Centre , ( viz. ) the fire ( wherein stands the Life ) by Lust enkindled the Divine Meekness , wherein Joy consisteth , turning from Eternal Liberty to Time , from the one pure Element into the four Elements . 2. Then did the Precious Gold of Heavenly Corporality which tinctur'd the outward Body , disappear , then also the dominion of Time destroyed its own contrived Spirit , and so the Body passed away and died . 3. The only Remedy is , that Gods Love , Desire , Essentiality and Divine Water , enter again into , and quench the Souls Wrath-Fire . For Mans Salvation consists in his full unfeigned desire after God , so riseth the Meekness , and Love tinctureth Death and Darkness in the four Elements , and sever from the New Man , who and the Heavenly Body remaineth only in it self . So is it done in the transmutation of Metals ; See Verse the 12th , and to the End of the Chapter . De ●apide Philosophorum . CHAP. VI. Of the generating Difference and Vegetation caus'd by Water and Oyl . 1. ALL life and growth consist in the Lubet and the Desire . The Lubet is out of the Liberty , so God hath the free Lubet , needeth nothing ; Himself ( as far as he is called God ) is all . But the Desire is a hunger stirring up the Lubet to manifestation ; so the Lubet is the hungers Food and Essence . 2. The free Lubet or Essence giveth an O●● , and the Desire giveth a life to the Oyl ; The Oyl is a Light , the Desire giveth the Fires Property , so that it shineth . In the Desire ariseth the Natural Spirit , in the Lubet the Supernatural , which yet is belonging to Nature : not spontaneously , but from its meek resignation to the Desires Property . 3. But a twofold Property ariseth out of one Spirit , thus , a fiery , according to the Property of the Desire , and a joyful lucid according to the Liberty . 4. The fiery giveth in its water Essence , a sharpness or saltness , and from the flery in its anguish , Brimstor●e ; whence are Stones , Earth and Me●als . 5. The Oleous Property gives Meekness ( viz. ) Vegetation , what the raging Mercury spoils , the Lubet of the Love-oyl heals ; thus Good and Evil are in each Life ; the Evil comes when the Hunger Spirit too much impresseth its own Form , To that it cannot receive the free Lubet to appea●e its Hunger . Whereas Nature's Property should be sincerely inclined to God's Love E●s , that it become not a dark raging poisonful Hunger , but a Love desire , which is called God's Nature ; for the hungry fiery desire is God's Anger , in the outward 't is Fire , but in the inward where it doth energize in the free Lubet , it is the Divine Desire , whence joyfulness proceedeth . 6. All sharpness of taste is Salt , all smell proceeds of Sulphur : and Mercury distinguisheth all Motion in ●ast , smell and power . 7. In the strongest poisonful Mercury lyes the highest Tincture , but not in its own Property , but in an Oyl from the Light , which is its Food . If this be sever'd from him , it is a mighty potent inkindler , a lifter up of all sick , ●ainting , weak , obscured lives ; for in this Oyl is the joyful Life , a hunger after Life . So in a Toad , Viper , Adde● , & ● . lyes the highest Tincture , if the oily Substance be reduced from the wrath of Mercury . CHAP. VII . How Adam and Lucifer were Corrupted through Imagination , &c. 1. VVHEN Adam was Created , the Light of his Life shone in the pure Oyl of Divine Essentiality : but , by his Fall , Mortal Water pene 〈…〉 , so that his Mercury became a cold Poison , which was before , an Exa●●a●ion 〈…〉 ss . So came darkness into his Oyl , and he died to the Divine Light ▪ 〈…〉 thereto by the Property of the Serpent ; for , in the Serpent the wrath 〈…〉 and outward also , was manife●t , whose subtilty Eve desired . 2. Fo● 〈◊〉 much as the Serpent is not out of the Eternal Ground ( 〈◊〉 Angels and the Souls of Men ) but out of the Beginning where Fire and Light sever , Eve should not have gone with her desire out of Eternity into time , and be a Selfist , but with a desire resign'd to God , to the quiet , still , meek Liberty ; for each Hunger maketh it self an Essence , according to the Property of the Hunger . 3. The Devil went with his desire into himself , into the Property of the Centre , forsook the Eternal Lubet of Love , and became a Poisonful Mercury , or as an anxious Fire as Wood burnt to a Coal , a dark glowing without Oyl or Water in it , whence springeth a stinging Envy in his Lifes Forms , where one Form hates the other in his aspiring Pride . Out of the strife of which Properties , when God said , Let all sorts of Beasts come forth , each according to his Kind or Property , then came out of the divided . Evil Properties , Vipers , Serpents , Toads , &c. Not that the Devil made them , but that there , where God and the World sever , the inward Wrath ( according to which God is called a Consuming Fire ) manifested it self in External figures of the inward wrath Kingdom . 4. And because Adam died to God , and lived to Death , it was necessary God should regenerate him , from the Essence of time , the Mortal Oyl which God had Cursed ( viz. ) withdrawn from , to the Essence of Eternity , the Living Oyl which God's Love-desire penetrateth . So doth the Womans Seed break the Serpent's Head , deprive the Wrath of its might , put it into Divine Joyfulness , the dead Soul ariseth : the Anger was Master , but in the Light is become a Servant . From the 24th Verse exclusive to the End of the Chapter is de Lapide Philosophorum . CHAP. VIII . Of the Seething and Growth in the Earth , and the Separation of the several Kinds of Creatures . 1. ALL things consist of a sulphurous Property . The visible as the likeness of the Eternal proceed in Generation according to the right of Eternity in the Limit of Measure , Weight and space of Time which is as a dead Instrument of Eternity . Now for accomplishing all , God hath substituted the Soul of the great World his Officer , and over him the understanding , wherewith he ruleth the Officer , shewing him the Severation , Degrees and Process ; for Sulphur contains all , Mercury enliveneth , and Salt impresseth , and fixeth , that it fall not to Ashes . Mercury by boyling in Sulphur , produceth two Forms , viz. One Oleous , from the Liberty of the Divine Power , the other Mortal from the dissolution of the Salnitral flagrat . Mercury is the Officers Faber , which in the Oily Property doth pullulate , willing always to fly from the Anguish as his Death : not to be captivated thereby , from which strife proceedeth Growth : in the Mortal Property it is the Life of Death , Hell and the Anger of God , but in the oleous good Property is a Heavenly Light. 3. And because the Essence of Eternity is hid in the anxious Mercury ; these and the other Writings of this Author teach , how to bring the desire out of the poisonful Mercury into the inclosed Essence of Eternity , and reassume that for a Body , and therewith Tincture the Essence of time , and reunite the inward and outward World to have only one Will , viz. A Love Hunger ; so that no Will to Evil can arise any more . And may be attained , like as we see Eternity Travelling through time with longing to be free from Vanity , which when the Hunger of Mercury obtains , it becomes joyful , is pregnant , making the free Lubet Corporeal in him ; whence come good Herbs , Metals , Silver , Gold , Pearls , &c. all according to the prevalency of one of the seven Forms of Nature , and the Boiling or Sude in each place . CHAP. IX . Of the Signature , Shewing how the Internal doth sign the External . 1. THE Kingdom of God consists in Power and the outward visible World is a Figure or Signature of the Spiritual and Eternal Powers , both the inward and outward are especially in seven Properties or Forms , each the cause of the other , none is first or last of them . 2. That of the seven which is Superior in any Creature or thing chiefly signeth that Body and the other Forms adhere to it . But the Artist with the true Mercury by subjecting the Superior and exalting an Inferior Property , may cause the Spirit to obtain another Will , giving other tast , odour , colour , sound and shape than before ; viz. Life and Good , or Death and Evil prevailing . 4. The Properties are Labourers in the Heavenly , Earthy and dark impression also . So the inward Mercury is the Eternal speaking Word both in the Holy Light World in the outward , and in the opposite perverse World. 5. That where Saturn is most potent is of colour greyish , black or grey , or whitish Buds in Vegetables of touch hard , of tast sharp or salt , the Eye of a dark blew , a lean , long Body or Stalk . If it ( as usually it doth ) awaken Mars it curbs the heighth , and is crooked , knotty bushy as in Oak shrubs . 6. Where Venus is next Saturn not hindred by Mars , the Sude in that Saturnin Sulphur makes a tall great Man , Beast , Tree or Herb. 7. If Jupiter be stronger in Saturn than Venus , and both than Mars , it makes an excellent fair , vertuous , potent Body of good taste , its Eyes whitish blue . 8. But if Mercury be betwixt Venus and Jupiter , and Mars weakest , then is this Property in Saturn graduated in the highest Power and Vertue in word and work . If it be in Vegetables they are long , of middle-sized stalk , of curious form , fair , white or blue Blo●●oms , which if the Sum influenceth incline to yellow ; and if Mars hinder not , be it in Man or other Creature , is Soveraign Universal Vertue , exempted from false Influences , but is rarely found , being near to Paradise . 9. But if Mars be next Saturn superiour to Venus and Jupiter , and Mercury cast an opposite Aspect , all is poyson'd , and the Creature prone to evil , which if the Moon also Influenceth , Witchcraft is manifest . 10. If a Blossom be reddish streak'd with white , Venus is there ; but if only reddish with dark streaks , a rough Skin on the Stalk or Leaf , a loathsom taste , it obscureth Life ; for there lodgeth the Basilisk . It is Pestilential , but if the Artist extracteth the Mercurial Poyson , and feedeth Mars with Jupiter and Venus , it becomes a Love-fire in Sol and an Antidote . 11. This Property makes the Voice or Sound gross , dull , yet inclining to be shrill by reason of Mars , false and flattering , the Visage hath red Pimples or Streams in blinking , rouling or unsteady Eyes . 12. But if Mars be next Saturn , and Jupiter under it , Mercury weak , Venus opposite , it produceth good hot Herbs ; for hot Diseases , rough and pricky , yet the stalk is fine and thin , the Flower brownish . 13. Saturn alone , hurteth in Mars-like Diseases ; for it awakeneth Mercury in the cold Property . 14. Nor may the undigested hot Mars be used in which Mercury is inflamed , but both be first sublimed into Joy. 15. An Herb in the aforesaid Property grows not high , is rough in such degree as Mars hath strength in it , and to be used only externally , but the fine subtle part is expulsive and near to Mans Life , being then most potent . 16. But if Mercury be next Saturn , and next him the Moon , and Venus and Jupiter beneath and weak , then all is Earthy at best , let Mars be where he will ; but if Mars be too near , is also poysonous , unless Venus opposeth ; by whose Power it hath a greenish Colour . 17. If Venus be next Saturn , and the Moon not oppos'd by Mars , and Jupiter be powerful , then in that Constellation all is pleasant , the Herb slender , single and soft , the Blossoms white , unless Mercury by Sol and Mars intermix yellow and red . 18. There are three Salts in Vegetables chiefly Medicineable which the Spirit of the Sun makes operative . 1. Salt of Jupiter of pleasant Smell and Taste inwardly from the liberty of the Divine Essence , and Externally of the Sun and Venus . 2. Salt of Mars is fiery , bitter and austere . 3. Salt of Mercury is anxious and raging , inclined to heat and cold assimilating it self to each Property , where it is in Jupiter's Salt , it causeth potent Joy. 19. In Mars's Salt it makes Pangs and Stiches , and Woe . In Saturn's Salt , Swellings , Anguish and Death , if not oppos'd by Jupiter and Venus , for they two oppose and temper Mars and Mercury , yet by Mars and Mercury is the Life in Jupiter , Venus and Sol , where would else be a stilness , thus is the worst as profitable as the best . 20. And when the Physician hath reconciled Mars and Mercury with Venus and Jupiter , that they all obtain one will , the Sun of Life will revive and correct the nauseat of the Disease into a pleasant Jupiter : This is only applicable to the Vegetative or Sensitive Soul of the Elementary Body . 21. The rational Soul hath its Diseases , springing from care and distress till it lead to heaviness and Death , cured by removing the causes of that care , &c. 22. So Sin hath poyson'd the Mental Soul by Inflaming his Eternal Mercury , which with the sting of his Mars , burns in the horrible impression of his Saturn ; his Venus is Imprison'd , his Intellectual Jupiter Infatuated , his Sun quenched , his Moon dark . 23. To Cure this he must with Venus the Love of God , and Jupiter the Divine Understanding , quench and appease the flaming Mercury , and raging Mars : So is the Soul Tinctured with Love , his Sun then shineth and Jupiter rejoiceth ; for Divine Love begetteth a Divine Will so Ti●ctured as able to die to self-will , which Death doth attain the nothing wherein is no Turba to touch or hurt the Soul , who now doth neither see , know nor live , but according to the resignation . 24. Here doth Christ break the Serpents Head , and God become all in all . 25. It is possible to live without sickness but very difficult to bring the inward into the outward as the Sun illustrateth Water because the opposite will hath introduced wrath in the outward Body , it must die and put●ifie , and enter again into the nothing , into the beginning of the Creation out of which it departed w●th Adam . CHAP. X. Of the Inward and Outward Cure of Man. 1. TO Cure Man God brought not a strange thing into him , nor did cast away the Humanity , but with the like of that which was corrupted introduced a Divine Pr●perty into him . In Man was the expressed Word or Eternal Mercury inspoken ; which was the Soul with the Properties of all the three Worlds ; Fire , Light and Love. 2. Adam should have put his desire into the humble , meek , light and love , but he made in himself the hunger after evil and good , and so could not Tincture his Fire-world and outward World with Love. 3. To restore Mans right Image God introduced the holy Mercury in the fiery Love-starne , with such a desire of Divine Essentiality as makes Divine Corporality ; which reinkindled the Light of the Eternal Sun in the Humane Property , so that the Humane Jupiter of Divine Understanding might again appear . 4. So is the outward Cure done , Mans Mercury was inkindled , a Mercury must Cu●e it , but that must first it self be inkindled in Venus and Jupiter , which also gives it the Suns Property . Not with dark cold Saturn , unless first sweetly appeas'd with Venus and Jupiter , so will the Sun shine in ▪ Saturn , and Death be chang'd into Life . 5. The Knowledge how God restores the Universal , is learnt by study of the process of Christ from his first Incarnation to his Ascention . The Essence of Venus shut up in Death , must be Baptiz'd in the Water of the Eternal Essence : By which the Imprison'd Incentive ( as Fire falling into Tinder ) gloweth . Then must the outward Food be withdrawn , and the hungry Desire be tempted , whether it will go into God , and be fed with Manna , ( let the Essence of time by resignation be subject to that of Eternity , and so possess the Elected Throne whence Lucifer fell ) or desire the Earthy Kingdom of Good and Evil , for outward Dominion : If its will remain in Gods Love-fire , the Water is turn'd to Wine , so is the outward Cure also done . 6. But before the Universal Restoration be manifest , all the seven Properties must be Chrystalized , each Form by a peculiar process forsaking their will in the wrath , and come into the Loves Property wherein is no Turba , all which Christ did in the Humanity before the Body was glorified . 7. When therefore the Frozen Mouth in Saturn of all the Properties is opened , and that Food given to their hunger wherein is no Turba , the flagrat of Joy in Love , dismayeth the wrath ( and is as a Transmutation , but not fixt ) the Angelical Proper●ies appear in view . 8. In Christs Temptation the speaking Mercury in the Light , was given to the expressed Mercury of the Fires Property ; because Adam's Fires Property had quenched the Lights Property . Christ was tempted to depart out of the Resignation , into a desire of selfish Propriety of worldly Avarice and Dominion , to the Knowledge and Kingdom of Good and Evil , where pain and wrath is manifest , but in the Resignation is sacred Love , and no Breath of Anger ; as in the Light of the Fire is no pain of Fire manifest . 9. The Mother and Womb of all Beings is Sulphur : Mercury is her Life , Mars her Sense , Venus her Love , Jupiter her Understanding , Luna her Corporeal Essence , Saturn her Husband . 10. In the Philosophick work the Artist raiseth in the first Kingdom the dead Apostate Child shut up in Saturn , opening by degrees Paradise again by Gods permission . In the second Kingdom Luna Corporally feeds ; where the outward Mercury hath not laboured : So Christ fed the 5000. 12. In the third Kingdom , Jupiter , Christ made Babes wise ; so the Artist seeth the new Life rise up , the four Elements appear with all Colours . 13. In the fourth Kingdom of the Mercurial Orb , Christ restor'd the Deaf , Dumb and Lepers ; so the Artist sees how Heaven severs it self from the Earth , and again sinks into it , Coloureth and purifieth the Matter , appearing in Antimony . 14. In the fifth Kingdom Christ ejected the Devils ; so the Artist will see how Jupiter in Mercury , drives up a black twinkling fiery Vapour out of the Matter sticking like Soot , a hunger of the Poyson in Mercury , the Devils Property . 15. In the sixth Kingdom Christ in Venus loved his , and humbly washed his Disciples Feet , gave himself up to be mock'd , beaten and crucified ; so the Artist will see ( as soon as the material Devil , the dark fiery steam is gone ) the Virgin very Glorious , which the Artist will be apt to think is the Philosophick Child , but in the tryal finds it to be a Woman , not the Virgin with the Tincture of Fire and Light ; for now Saturn , Mars and Mercury oppose , but Jupiter and Luna hold with Venus , but when the Power of wrath cometh , Luna changeth her will , viz. Colour , and cryeth with the common people ( signified by her ) Crucifige . CHAP. XI . The Process of Christs Suffering , Death and Resurrection Symbolized in the Philosophick Work. THIS whole Chapter consisting of eighty verses , being a profound pursuit , especially of the sixth Kingdom , and the Essence and alteration in the Symbolical Philosophick process to the Suffering , &c. of Christ , even from the almost Triumphant Glory of the Philosophick Virgins Child , to his seeming Non-existence , and again a measure of restoration to Royalty , is not thought fit to be Abridged , but its entire Contexture left to farther Contemplation ; to which the Reader is referred . CHAP. XII . How the Seventh Kingdom , viz. the Sun is reviv'd . 1. WHEN Christ died the Natural Death , it was for that Adam had brought his Humane and Sensitive Life , the out-spoken Word , into another Form and Sound than the speaking Word or Fiat had spoken it , viz. into a Selfish will , by which death of Christ , the true Humane Life fell again into the place whence Adam brought it , where Gods Ruling Spirit was the alone Life of it in all the three Principles , not to be longer to the Astrum of the four Elements , but in the pure Divine Element . 2. Christ was the Death of Death , bringing Life thence into Eternal Liberty . And whatsoever Jesus hath done through Christ , in his and my Humanity , he yet now to day doth in me . 3. The Process is the Curse , being descended into the seven Forms , of which the Life consisteth ; therefore as Christ was a Death to the Human Self-hood , yet the Humanity was not destroyed . So the seven must in the Philosophick Work be by Death brought to one Will and Desire in the Eternal Sol , from Strife to Love , yet remain in seven , as heated Iron , though shining as Light , is yet Iron . 4. Let the Artist consider how he may give Death to Death with the pure Life , and how to awaken the disappear'd captivated Life which is Heavenly ; so that it may again receive the Fire-soul , and it worketh of it self . 5. And seeing it is not possible to bring the Earth to Heaven , the Heaven must be brought into the Earth , ( viz. ) The Soul must be overcome , and eat of Heaven will she nil she , till she entreth with her Desire into the Heavenly Essence ; for the dear Love life dismayeth the Murtherer , and shineth in the Love-fire . So the seven Forms become unanimous , proceeding to the Universal , the Fundamental Knowledge whereof is apprehended only by such as enter into the Resignation of Christ , and to such , the way is Facile and Childlike . CHAP. XIII . Of the Enmity of the Spirit and of the Body , and of their Cure. 1. THERE is a Vegetative Life consisting in the four Elements , a sensitive in the seven Forms of Nature , a ratiocinative in the Constellation , but the understanding proceeds from God arising out of the Eternal Nature , from the Oyl of the one Element , the free Lubet in the speaking Mercury . 2. The Enmity originateth in the Mercurial Life , which consists in Sulphur hungring after Matter : which austere hunger impresseth to Coldness or a cold Fire , ( viz. ) hardness , density and darkness , wherein it strives for Life , and in that Life is the heat inkindled devouring the cold of its Substance , begetting Light , when also the Fire-spirit dyeth ; for the Life of the one is the Death of the other . So the cold fire continually without intermission by dying , becomes Life to the hot fire , and the hot fire by its strong hunger draweth , devoureth and liveth by its Mother the cold ▪ out of the impression whereof it had its Ens , which it setteth free into the Lubet of the Nothing : Thus the Fire is in the Light of the Lubet a Joy , and in the Darkness an akeing Wo , yet without the one , the other could not be , as is demonstrated . 3. Man's desire was in the Beginning in the Liberty of God in resignation to his Love-will , but by Self-will awaken'd in Nature , Heat , Cold , Astringency , Bitterness , Anguish , Torture . 4. The only Cure must be a full and free resigning the Self-will into the first will , by dying to the erring will , and thereby become that to which God at first created him . Then will the pure Body of the Element ( in which the Love-life of God's Spirit inkindleth in the Soul the resign'd will ) make the disappear'd Body spring from the same pure Element , become the Mansion of the Soul , in a Paradisical budding or blooming Renovation . 5. The most high gave every Property at first a fixt Perfection , but the Curse brought the Turba . And now seeing God hath given us Power to become his Children , and rule over the World : Why not then over the Curse in the Earth , so as to open and set free the captivated Paradisical Powers . CHAP. XIV . How the three Principles interchange generating Good and Evil , yet all remain as at first to manifest the Glory of God. 1. THE first Eternal Creatures Angels and Man , and unfixt Products of Time Vegetables and Animals are all one thing , differing according as the Properties impressed on them . 2. The Impression is call'd Nature , and is the Mother and Manifestation of the Mystery ; what hath been in the Eternal Will in both Centres according ●o Fire and Light , also according to Darkness and Essence in the Motion of the desire to a manifest Mystery out of Eternity into a time , which consisted in Sulphur , Mercury and Salt. 3. These Powers introduce themselves into Evil and Good by the seven especial Properties , when they are not in due Weight and Measure , but by the prevalency of some , the rest are captivated . 4. Whatsoever exceeds or departs from the first order to which its Mother brought it ●orth , cannot go back and re-enter with its depravity into the first Root and good state unless it die ; So , and so only can stand again there , whence first it proceeded before it became Corporeal . 5. The lower Hemisphear is the first Principle , * Kingdom of Darkness . The upper part the Salniter . The Cross above the Circle the Kingdom of Glory . The Form of Separation between the Living and Dead Essentiality is the fifth Form , the Love-desire , or Love-flame . 6. Sulphur is the Mother of the Creatures , arising out of the Darkness , Fire and Light ; on the dark part it is Astringent , Bitter , Anxious ; but on the part resembling the Deity , 't is Fire , Light and Water . The Fire divides it self into Death , ( viz. ) Water , and into Life ( viz. ) Oyl , wherein the true life of all Creatures in the external World consists . 7. Mercury is the Wheel of Motion in the Sulphur , on the dark part is a sting , and seve●s in the Fire in its Mother Sulphur into a twofold Water ; in the Death of Fire , into a Living-light Water producing Silver in Brimstone in the seventh Property of Nature ; but in the Fire its Water is quick-silver , and in the dark Anguish 't is rust and smoak in it , it is also Poison . 8. Salniter is the Compriser of all Properties , Mother of all Salts in the Creatures , in those which grow in the Love desire , 't is potent and pleasant , in the Evil it's Eternal horror ; ever aspiring above the Humility of Love. Whence is the Will of Pride , and of all Devils . It giveth weight , in Austere●ess , Earth , Sand and Stones , in the Water in Sulphur and Mercury , Flesh , in the Oleous and Love Property , a sweet Spiritual Essence , pleasant smell ▪ in the Fire and Light , the one Element , in the lustre , it gives the precious Tincture , in the Salnitral flagrat is the sude of growth and pullulation , it also holds Sulphur and Mercury from severing from each other , yet in the Salnitral flagrat they pass into the four Elements . 9. The Properties are as so many hungry Desires , eating of their several likenesses ; the hunger of Time eateth of Time , and that of Eternity , of Eternity : but Man's Original , being from two Principles may by dying to the dark Self-hood bring his hunger into God's Kingdom , and feast with the five Divine Senses on the Divine Mercury . Yet so great was our Fall , that the outward Man apprehends this only by Imagination , though the inward Man penetrateth it , as the Sun doth Water , which yet remaineth Water . CHAP. XV. How in the Will of the great Mystery a Good and Evil Will ariseth , and the one introduceth it self into the other . 1. THE great Mystery was from Eternity , whence the one Element which also was from Eternity proceeded , in the Motion whereof , the free Lubet of Eternity proceeded , as a Spirit , which Spirit is Gods. 2. And in or from the desire to Nature the Properties proceeded , having their Root in the great Mystery , as Air out of Fire uncontroulably and incorruptibly . 3. In the desire of Essence in the one Element arose the four Elements with manifold Wills , whence variety and contrariety came , as Heat and Cold , Fire and Water , &c. each a Death to the other , all things under that Dominion are in a continual strife , dying and Enmity , no other way to be remedied but by the Death of the Multiplicity of Wills , and Resignation of all Self Wills and Lust to the one Will ( viz. ) the one Element , the right of Eternity , a dying to Self-fulness and Lust , which like a disobedient Child striveth against its Mother , and is its own Enemy and Destroyer unless Mortified in the Death of the Lord Jesus . 4. The resign'd Will is not at all careful , save only to bring its desire into its Eternal Mother , and united with her , be it self a Nothing , this the Self-will calls foolishness , but the resign'd Will doth ( as a potent Champion ) continually bruise the Serpents head . 5. The Elemental and Sydereal Man is only the Instrument wherewith Man's Soul laboureth in the resigned Will ; for thereto it was Created , but the Soul in Adam makes it Lord and Master . 6. The resigned Will hath no rest in this Cottage , but is still in Combat , and the good Angels defend him from Satan's fiery Darts . ( v. 25. ) The Doctrines of Christ's Satisfaction , which teach not also the Death to Self in Man , and resigning of the Will in Obedience as a new-born Child , are flattery and words from without , not in the Speaking Voice of God , Christ's Dove which teacheth the bearing Fruit in Patience , budding forth always as a fair Flower out of the Earth . 7. The knowing Doctor and Disputant attaineth not as such , what the humble Herdsman by dying to his false Will doth ; for a Christian is the most simple and plain Man upon Earth , having nothing of his own to lose , all being given up already , nor any thing to seek for himself , but for the Lord ; being dead to himself , what he possesseth as an ownhood , is only as a Steward , Servant or Distributer . 8. But all arrogated Authority which is introduced to self-hood and extraduced it self quite from God , is Sacrilegious . The self-will generates it a Form according to the prevalency impressing most vigorously in the enmity of his in●●re depraved Nature , both inward and outward . But the resigned Will is formed by the Model of Eternity as an Instrument of Musick into the Love-harmony , where is no Turba , but the end of Nature , Rest ; whence first it sprung a meer ravishing delight of all the Senses , where God is all in all . CHAP. XVI . Of the Eternal Signature and Heavenly Joy , and why were produced Good and Evil. 1. WHAT God is in his Eternal uninchoative Generation , that is also the Creation , not in Omnipotence , but , like an Apple ( which is not the Tree ) to manifest the Glory which was in the Eternal Mystery . As one only Air melodiseth variously in several Pipes and Organs , sounding also in each Note , in some pleasant , in other harsh : Thus in Eternity is one only Spirit the Manifester of all the Works of God. 2. The seven Superior Stars , and all the lesser , as so many Kingdoms , figure the Angelical Principalities , and most Inferior Existences as one Clockwork . 3. Let none therefore blame the Creator , as if he made it Evil ; for the Creatures departure from the equal accord , makes that Evil which was very Good , as did Lucifer , who leaving the Harmony , brought him to the cold dark Fire , out of which is the hot Fires Generation . In the Holy he is Holy , so Angels and Men praise him in the might of Love , and Devils praise him in the might of Wrath ; God's Wrath is * his Joy , not as if he lived in impotency , but in Fiery Might , as a Potent King in the dark Principle in trembling Anguish . So in the Divine Angelical Creatures is a trembling Joyfulness , in the Holy Light and Fire of Love. 4. Thus is all a Fire in their severed Properties , the one the Poison and Death to the other ; yet if there were no Wrath , there would be no Love : as no Fire , no Light. 5. God , is himself-all , but called God only according to the Light of Love , but in the Darkness a consuming Fire . 6. The Creature when departed out of the first Harmony , becomes an Enemy to the Being of all Beings . ●ven Hell and Nature in the Wrath Property is the Devils Enemy ; for that he would be Lord in that wherein he was not created . 7. Every Spirit of Angels and Man was created out of the two Eternal Principles , of Love and Anger , Light and Darkness in equal weight , and may take to it self a Lubet either of Good or Evil , and what Property the Will-spirit of the Creature awakeneth , by that it is ruled ; for dying to the one , it liveth to the other . 8. He is elected that dyeth to Sin in Christ's Death , and by Divine earnest Desire breaking the Sinful Will , so persevereth as by the new birth to rise in Christ's Resurrection . Christ calleth to gather , as the Hen her Chickens , but they would not , 't is not said , they could not . He that blameth God , despiseth his Mercy introduced by him into the Humanity , and bringeth Judgment on his own Soul and Body . Gods Election of Grace CALLED Predestination . CHAP. I. What the Only God is , or the Sole Will what it is ? 1. THE Abyssal Will is the Father . The conceiv'd innate Will of the Abyss the Son. 2. The Exit of the Abyss through the conceived Ens , the Holy Spirit . 3. The Lord our God is One only God , that neither willeth nor can will Evil , for if he did , there were a Rent in him , and some cause of Contrariety , as far as he is called God : * but hath ( as the Sun ) one only Will , to give out himself in Life and Power to all things , and is without ground , place or time ; take away Nature and Creature , and all is God : forego the out-spoken Word , and you find the speaking Word . 4. The nearest way to find God , is for Man ( who is his Image ) to fink down from all imprinted Images , Disputes and Strife , depart from Self-will , and Desire : and demerse it self solely into the single Love of God , which he ( in Christ ) hath , after Man's Fall , first introduced into the Humanity . 5. Let Man go forth from all Images , when he will understand the Eternal speaking Word ; but when he would know whence Evil and Good proceeded , and God's calling himself an angry Jealous God , let him look towards the Eternal Nature to the out-spoken and formed Word , and then to Nature , the Beginning Temporal Nature , wherein lyeth the Creation of this World. CHAP. II. Of the Original of Gods speaking Word , &c. 1. CReaturely Reason thinketh , God from Eternity by Predestinate purpose resolved his Wrath on some should reveal his Majesty : and on others his Love and Mercy , as Fire doth Light. If so , then there must have been Thoughts , Consultation and Cause of it . But he is only one , nor can only one thing be at strife in it self , whence Consultation should arise to decide it . 2. Every thing springing from a Beginning less Ground , hath nothing before it can destroy it , unless it bring it self into a Heterogene Will , incongruous to that whence it sprung , and so separate it self from the total intireness ( as did the Devils and Soul of Man ) break it self into a peculiar , off from the intire Will , and Divine U●igeniture . 3. * The Powers to the Production of the Word are God , and the Magnetical Attraction , Science or Root , in the beginning of Nature . That attraction of the Desire revealeth God's Majesty in the Power to Joy and Glory , which is the Root of Darkness coming to the kindling of the Fire , according to which God calleth himself an angry God , and consuming Fire . Wherein also the Divisibility , Death and Dying , and gross creaturely life existeth . 4 ▪ * Men that say God willeth Evil , do accompt him a Devil ; for the willing Evil is a Devil : they should distinguish God from Nature . 5. In Nature , as Metals , &c. having in them Evil and Good , one thing is set against another , not to be at Enmity , but that the Mysterium Magnum should enter into distinction , and be at an exulting Joy in the Eternal one . 6. The Eternal Will , Jehovah , manifesteth its Word through Nature , but taketh not Nature into him : but the Word taketh Nature to it , in the Science or Root . 7. * God is called God only according to the Light , in the Love-fire and Temperature : not in the Divisibility . CHAP. III. Of the Seven Forms and Creation . 1. THE First Form of the Beginning to Nature , is Astringency , Father of Sal. The second Form , is perceptibility , the Wo , &c. Father of the Mercurial Life . The third Form , is Anguish , Father of Sulphur , arising from the strife of the other two . The first ariseth from the Fathers , The second from the Sons , The third from the Spirits Property . The first , the Ground of Strength and Might ; The second , of Distinction , Speech and the five Senses ; The third of every Life of Light , Love-fire , and consuming fire , of Joy and Sorrow . The fourth Form , is the kindling of the Fire , where Light and Darkness sever , here is the Shrieks , Terror , Poison Life , Torment , Hell resulting from the first Three : The Trembling is at the great Meekness , as when you pour water into the fire , here riseth the flash , at this parting riseth the Light out of the Temperature . The Tincture goeth hence , the Power of Fire and Light , Virgin Sophia . From v. 41 to 56. lye high Mysteries . The fifth Form , is the true Love-fire which severs it self from the painful Fire into the Light , having all the Properties of the three first in joyfulness , drawing into it the Tincture of Fire and Light , Virgin Sophia . This is the power of the Speaking Word , the Water-spirit which flows into a Fountain of Eternal Life , John 4. 14. Spiritual Blood , Divine Substantiality , Heavenly Corporeity , of which Christ saith , he came from Heaven , and at the same instant was in Heaven , Joh. 3. 13. The Food of the fiery Soul , Angels , &c. The sixth Form the Sound , Spiritual Senses all in the Temperature in which Adam was , but Lust would tast the multiplicity of Properties and leave the Temperature , and so the Properties departed each from other , as heat , cold , dry , moist , hard , soft , harsh ▪ astringent , sweet , bitter and sour , which God did forbid ; thence followed bestial Desires , heat , cold , bitter , stinging rushed in ; thence were brought in Poison , Turba magna , and Chamber of Death . The seventh Form , is where the Sound makes it self audible , for the fifth Form is wholly Spiritual . Luna and Saturn the beginning and end . Thus the seven Spiritual Properties and Powers bring themselves into creaturely formation , by the strife of the seven outward Properties , for in the Temperature no Creature can be generated , for it is the only One God , but in the Exit the Wonders and Creature-Images may spring forth and exist . CHAP. IV. Of the Original of the Creation . 1. ALL Eternal Creatures have their Root in the Speaking Word . The Temporary have theirs from the out spoken Word . 2. The first Principle in the fiery Root ( which is the Centre of Nature ) ariseth not in the Trinity , but where the Power of Distinction puts it self into Nature , to perceive and move : which first Principle in the Darkness , is a cold aking fire , according to which God calls himself an angry jealous ( or zealous ) God. 3. The second Principle is , where the Divine Root in the Fire parteth it self into the Light , and introduceth it self into Nature to Manifestation of Divine Joyfulness , according to which God calls himself a loving Merciful God , that willeth nor can will Evil. 4. The third Principle is in the seven Days Work , in which the seven Properties of Nature brought themselves into Substance , which Substance is Holy , Pure , Good. The one Element called the Eternal Heaven , City of God , Paradise . 5. The Being of all Beings , the Holy Spiritual World is the Expressing Word of God , which bringeth it self into Substance in Love and Anger , so that in the Impression of Darkness is understood Evil , and yet in God is not Evil , but in the Creatures Self-hood , and yet there also is Good , as far as the Creature standeth in the Temperature . 6. The Angels were made in the seven Properties , which drew themselves into three Hierarchies , according to the three first Properties or Principles . 7. The first Hierarchy standeth in the Father's Property , in the fire of Strength : the Tincture of the Substance of Nature . 8. The second , consists in the Light-fires Tincture , the Son's Property in the Eternal Nature , and is the Holiest . 9. The third , in the Self-hood of Nature playeth in the Properties , as the four Elements do in the starry Powers , into this , Lucifer hath given up himself , with his Root into Lust of Phantasie : and hath left the Temperature , introducing false evil Magick . 10. Their Will is meer Pride , also Covetousness , from the Astringency and multitude of Properties , a stinging Envy , from the Fire , a despairing from the Anguish . 11. The Angels were created , before the time of the third Principle . The Devil lifting up himself was in the Power of the first Principle , so came his mighty Kingdom of Phantasie ; which caused the Mother of Nature , the Wrath of God , in which Compression came Earth and Stones , not that the Devil caused that , but caused the cause of that , in the lump whereof they would do juggling feats , but that is also withdrawn ; so that he is the poorest of Creatures . Obj. Though the Angels fell , God might have re-infused his Love into them . 12. Answ. The Devils whilst Angels ( Eternal Creatures ) stood in their free will , in the Temperature , to what they would incline themselves , that they would be , and so establish and confirm themselves . If he had after sate in the Holy Power of Light , he would attract only the source of Torment and Poison : as if a ●oad were put on a heap of Sugar . 13. But as the Sun , for Days and Months shines on , warms and pierceth a Thistle , which yet the more strongly grows to be such ; so the Devil would be and no otherwise , but is in God as Night is in the Day , shut up in the Centre of Nature not manifested . CHAP. V. Of the Original of Man. THE Original of every Creature may be found by their Being and Food ; for every one represents its Root , and will feed of its Mother , there being in the express word , 1. The Property of the dark wrathful Nature , whence came venemous evil Beasts and Worms , which would dwell in dark holes from the Sun. 2. There are some from the Kingdom of Phantasie , the Spiritus Mundi , as Apes , &c. that play tricks , and hunt , vex and worry others . 3. There are quiet , good , friendly , tame Creatures , the Model of the Angelical World , yet evil Properties mix among the tame . The Creatures of time are of the four Elements ; but the Body of Man is out of the Temperature , whence came the four Elements , Earth , Stone , &c , out of the quintessence , wherein Heat , Cold , &c. stood in equal ballance and weight . So that being deeper ( that is , greater ) than the Creatures , was to rule in and over them : Not that Man's Bestial Properties , were then creaturely or manifest , but the Ens of all Beings lay in the Human Ens. Adam did eat Paradisical Fruit in the Temperature , not to be swallowed down into a Carkass for the Worms ; but the Centres of distinction and separation were in the mouth . He was naked , yet clothed with glorious Paradise , and was totally a Christalline Image , a Masculine Virgin , yet with both Tinctures in the Temperature ; had he stood , Man's propagation had been Magical . As the Sun penetrateth Glass or Christal , without breaking it . But God well seeing Man would not stand , ordained him a Saviour and Regenerator before the foundation of the World. CHAP. VI. Of Man's Fall , and of his Wife . 1. GOD ( having made Man ) saith , Gen. 1. 31. All was very good , and yet Gen. 2. 18. saith , It is not good for Man to be alone ; and therefore made the Woman out of him . Q. Why was not the Woman made at first , as the Female was of all other Creatures ? A. 2. Because perfect Love is not in one only Tincture ; Man could not stand eternally but in two ; and those the Fathers and Sons Properties ; he had both , and so was the Image of the one only God ( undivided ) Fire and Light. 3. But when the Lights and Waters Tincture , his Paradisical Rose Garden , wherein he loved himself , was severed from him into a Wife , he could not in the Image he afterwards came to be , stand eternally . Q. 4. Why did God divide him into two Images ? he foresaw what would be before the Creation ; and therefore it must be his predestinate purpose that he should be , what he came to be by his Fall. A. God's fore-knowledge , and his fore-ordination are not the same thing . God created no Devil ; had it been Divine predeterminate purpose that such should be , he had been created so . The only Will of God gave it self into an Angelical figure , but the fiery Science or Root , according to the Property of the Dark World , pressed forth , and bego● it self into a predestinate purpose . So when the Light became creaturely , the dark , cold , painful , Fire pressed the Image of Phantasie into the Will ; which Will did generate contrary to the temperature , and so was thrust out from God. No one should dare to say , a Will is given it ab extra ; but the Will to Evil and Good existeth within the Creature . God generateth ( as far as he is called God ) nothing evil and opposite to himself , but heat and cold come from one Root ; the Enmity riseth in the place of distinction . The Science of the Soul which could frame it self to evil , could also frame it self to good ; for God is no way the cause of Man's Fall , or of the Devils , but the division or variety , of the manifested Word being drawn into Properties , and the influence of the Dark World drew Man from the temperature . Now this Divisibility of the manifested Word of God , is not called God ; but God ( as far as he is called God ) willeth only good , yet may be said to will evil and good ; in the good Angels he willeth good , and in the evil Angels he willeth evil ; and whatsoever hath separated it self to evil , willeth evil . Vide from v. 70. to the end of the 6th Chapter . The fiery Science of Eve's Soul imagined into the crafty subtilty of the Serpent , and desired to know evil and good , which first she gazed on , and then admired , then tryed , did eat , and finding she fell not presently down dead , gave to Adam , who had plunged himself in it when he stood in the Image of God , but yet had not eaten it into the body till that very time . CHAP. VII . 1. v. 118. Q. ALL are dead in Adam , therefore some are predestinated to Life , others reprobated , and how can the Child help it if God will not have it ? v. 132. Q. What can the Child help it , that it becomes a Thistle Child ? v. 133. Q. And are not men at coming into the World excluded by Reprobation ? A. 2. That evil Parents introduce pride , falshood , malice , covetousness , cruel cursings , laid on them ( by cause given ) and so the Ens of a Serpent , Dog , Wolf , Goat , Swine , To●d , Fox , Lion , or other Beast , is formed in the Child , that is its Reprobation . And how can the Love of God help it , that Adam left the Temperature , and turned his Free Will into the Tree of Evil and Good ? And now from the Fountain of the Actual Sins of the Parents and Ancestors come Thistle Children , and there lieth the hardening . CHAP. VIII . v. 115. EVery Child is generated out of the Properties of the Seed of the Parents , and like them , tho' often the Constellations alter in the Configuration , with Authority and Power . It is objected , How can the Child help it ? It is answered : The Child and the Parents are one Tree . When did the Sun alter a branch on a sour Crab-tree , so that it became sweet ? and should God go quite contrary to the predestinate purpose of his out-spoken or expressed word for a Thi●tles sake ? v. 177. The Will to partition existeth in the Ens to the Creature , and the Will to the Holy Life existeth out of God in Christ. See chap. 10. v. 110 , 129 , to 135 , 145 , 151 , 153. also chap. 11 , 130. to the end . And chap. 13. per tot . especially the 15th v. to the 40th . After all which followeth an excellent Appendix of Repentance . And lastly the Clavis . See more concerning Free Will , &c. in the Mysterium Magnum , Chap. 26. This being the Author's 16th Book , was written Anno 1623. BAPTISM AND THE Lord's Supper . The first Part being of Baptism . CHAP. I. First Book of Baptism . 1. THAT Christ's communication of himself to the Soul by his Testaments , is not in an Image-like way , as the reason of one part of men judgeth , nor are the Testaments only Signs and Symbols to keep what he hath done for us in lively remembrance , as others dispute . 2. But the Inward World being Paradise , ( whence sprung the Outward World ) Christ filleth , and ruleth visibly , and the Outward invisibly , and penetrateth the faithful Soul , as Fire doth Iron , or the Sun doth the Plant , which it nourisheth and matureth till it becomes wholly solar , and the Fruit ripe and tender ; yet is not the Sun rent , or any part broken off , but the power of the Sun dwelleth in the Plant. CHAP. II. 1. MAN's Fall was the breaking its desire from the Love and Meekness of God , into its own , which became a wrathful fiery Soul , whence the Eternal Darkness existed ; so that it wanted for remedy the Spiritual Oyl and Water , wherein Divine Love and Meekness might flow into it again , and make all a Love-flame . 2. To this flowing in again , there must be a Medium , Subject or Antitype , whereby the Human Faith might receive Divine Vertue , and kindle the Light ; which Medium was the Circumcision and Sacrifices , Baptism and the Supper ; for God did set in the Human Heavenly Being , perished in Adam , his new Grace Covenant . 3. So that the holy Sacrificers before the Floud , did see the Soul sacrificed in the Fire of God's Wrath , and through that in ▪ spoken Covenant changed into a Love-fire , the false will being burnt and dying , and a new-born Child of Meekness in the Light , was apparent , as Light severeth from Smoke , and how the Soul , through Christ's death , would give up it self , and be changed into an Angel. But this was not common Fire . 4. But when Mens vanity prevailed with the Souls false Fire , over the holy Fire , the Floud , ( the Type of Baptism and God's Meekness ) overthrew them ; to shew what the holy Water of Eternal Life would do . And then was renewed the Covenant with Abraham and Isaac , by Circumcision on that same Member , to shew the unclean bestial Birth should be cut off from the Virginity Adam had , and should have stood in . CHAP. III. 1. ALL the three Worlds Properties ( or three Principles in Man ) needed Baptism ; viz. The first , which is the Eternal Nature , whence sprung the true Eternal Soul. Secondly , The heavenly Ens , which was vanished in Adam , that holy Lights Power , the true Eternal Spirit . Thirdly , The Outward Worlds substance , the Astral Soul with its Body out of the Limus of the Earth , standing in the four Elements ; and therefore the great holy Fire of Love manifested in the Humanity of Christ , must baptize this our threefold Humanity , that each Principle might be baptized with its like ; viz. 2. The Fathers holy Fire . The Sons holy Light. The holy Spirits Life . 3. The first is the sound to continual Repentance , a concussion and trembling with Fire , wherein is seen the bitterness of sin and sufferings , and death of Jesus Christ. And when the Self-will is shaken through Repentance , then the holy Oyl of Love penetrateth , and by the anointing of Love healeth those wounds . 4. And the Holy Ghost manageth the Office , baptizing with a new Life . 5. But Man's third Principle , the right Adamical Man out of the four Elements , is baptized with the Outward Worlds substance , the Water . 6. By the aforesaid Adamical Man , is meant the Spiritus Mundi , viz. the right Astral Soul , which at the last day shall come again and be tryed . 7. Note ; Man hath an immortal Soul , and a mortal Soul , ( viz. ) the Astral , but it was Christ's heavenly Blood that fell with the other , which made the Earth tremble . 8. He that is himself baptized with the holy Anointing , hath Faith , which may enable him to baptize ; else he effecteth nothing , but is as the Font-stone ; but to the believing Parents Child , the work is not wholly powerless , for the sake of the unworthy hand ; for if Parents have put on the Anointing , why not their Children whom they generate out of the Property of their Seed ? The Lord's Supper . Part II. CHAP. II. 1. THE Soul is the Fathers Fire . The holy Love-fire of the Divine Ens , heavenly Flesh and Power in the Light , being Christ's substance , tinctureth he Soul with the Tincture of supernatural glance and life . 2. As sweet Oyl put into common dark Fire ariseth into a Light ; so is Christ received by the mouth of Faith , become the Light of the World by kindling again the vanished heavenly Ens of Adam , and shining in the unlocked Paradisical ground , which is the City of God , where the Holy Ghost dwelleth in Man , of which Christ saith , Joh. 6. 56. He that eateth my flesh , and drinketh my blood , continueth in me , and I in him , which is a real and substantial eating and drinking Christ's heavenly Flesh and Blood. 3. The Holy Flesh and Blood is taken into the Soul , which cometh freely as the Sun doth into Water which retaineth its heat and light ; or as Fire penetrateth Iron , and gives it heat and light . 4. Also 't is the whole Christ , as they did eat the whole Paschal Lamb. 5. The Bread and Wine is the Medium in which the Heavenly Humanity of Christ meets the unlocked awakened Word of Promise and Grace Covenant , which is hid in Man. 6. By the Bread and Wine said here to be the Medium , is not meant the gross Elements of Bread and Wine , but the Tincture [ or Quintessence ] whence cometh or groweth Bread and Wine . Chap. 3. ver . 24. CHAP. III. How the Disciples of Christ did Eat and Drink Christs Flesh and Blood ? 1. NOT the palpable Fleshly Humanity , but the Spiritual Humanity the Virtue and Power of his Body and Blood , his own Mumia in which was the Divine and Humane Power , which is a true Humane Substance of Flesh and Blood , a Spiritual Flesh out of which the visible Image groweth , not only by Faith in remembrance of his Sufferings , Death , &c. as is ignorantly said , but really , Christs Paradisical Humanity presseth into their Souls , as a sparkle of Fire falleth into Tinder , and turneth the whole Tinder into Fire and Light. 2. The Divine Flesh and Blood of Christ , cannot be receiv'd but by a Mouth fit to receive it . 3. The Mortal Flesh comprehendeth it , no more , than the gross Stone doth the Tincture of fine Gold that is in it . 4. A Man cannot say I am Christ , because Christ dwelleth and worketh in me ; no more than the Herb can say , I am the Sun , because the Sun worketh in it . CHAP. IV. What the Wicked partake of , and how a Man should prepare , that he may be Worthy ? 1. HE that receives this without Repentance ( that is ) turning from Sin receiveth , as Judas , his own Judgment and Condemnation ; for his wicked Will desireth not to die in Christs Death , but only to arise and live with his Sins in Christs Resurrection , yet in the Spirit of Lucifer he treadeth on the Death of Christ , and participateth indeed on Christs Anguish , Death , and going into Hell , but in the Spirit of the Devil , without rising to newness of Life : Better it were he did not touch or meddle with it . 2. They talk of Absolution and Pardon of Sin , but leave it not , and so Sathan , as he did to Judas after the Sop , entreth . These Crucifie Christ. 3. But they that rightly prepare , die to Sin , resign themselves to God , have the Spirit of Christ erecting his Kingly Office and Pallace in their Hearts , a living Conqueror over Death and Hell , these rightly receive Christs Flesh and Blood. CHAP. V. Of the Disputes , &c. about Christs Testaments . 1. ONE Party say , the Bread and Wine is substantially changed into Christs Flesh and Blood , and so will receive Christ into the Bestial and Mortal Man. 2. Another Party say , it is only a Sign that the Body of Christ was broken and died for us , and deny the substantial participation . 3. The third Party say Christ is participated with and under the Bread and Wine , that is , Christs Flesh and Blood , is eaten and drunk with and under the Bread and Wine , but yet know nothing of the right Adamical Humanity , and deny the substantial Inhabiting of Christ. 4. For they will not know how the participation is wrought , but rely barely on the dead Letter ; hence come such Contentions that are really Spiritual Murther , and in the end come to outward Murther : Every one for the Idol of his own Opinion , but the Kingdom of God is inwardly within thee , the outward imputed Grace , without the Innate Filial Grace , is false . 5. Let the Sufferings and Death of Christ be fulfilled in us , and we shall be the Children of Christ , and not the Children of Images . This was the Authors 22d Book . Mysterium Magnum . PART I. The First Part contains the nine first Chapters of Genesis , and thirty fourth Chapter of the Book , whence these Extracts are ; called the Great Mystery . Exposition of Genesis . CHAP. I. What God manifested is , and of the Trinity . 1. GOD is the One , the Will of the Abyss , the Will of the Wisdom . The Wisdom is his Delight and Manifestation , he begetteth himself , from Eternity to Eternity , in which Eternal Generation are , 1. The Will. 2. The Mind of the Will. 3. The Egress from the Will and Mind . 2. The Will is the Father , the Mind is the Wills Heart and Seat , the Egress is the Spirit and Power of the Will and Mind : The Lubet , Motion , Life and Eye of the Deity : A speaking Word . 3. God is no where , far from , or near unto any thing , Infinitely more deep than any thought can reach , comprehended only by himself . CHAP. II. Of the Word or Heart of God. 1. THE Word is in the Will a nothing , but with the Conception in the Lubet of the Will , is an Eternal Generation . This Eternal speaking Word , maketh a Mystery call'd the Centre of the Eternal Nature , out of the Powers , Colours and Virtue whereof , as out of a great Eternal Mystery , was formed by Coagulation , the Spiritual World : Which two , are as Soul and Body . 2. And tho' the speaking Word rule through , and over all , yet cannot be comprehended , by either ; but in the inward World conceiveth it self , into a Spiritual Essence , as one only Element , wherein the four lye hidden , but when the Word moved the one Element , the hidden Properties did manifest themselves , as there are four Elements . CHAP. III. How out of the Eternal Good , an Evil is come to be ; the Original of the Dark World. VVE cannot say that Eternal Light or Eternal Darkness is Created ; for they are not comprehended in time , but Concomitant in their Generation : But not in the Word of the Deity , but Originate in the desire of the speaking Word . For the free Lubet , wherein is the Wisdom , could not have sensible perceivance , of its own Vertue , Smell , Taste and Colours , if it brought not it self , into a desire like a hunger , and so bring it self , from Abyss into Byss , by over-shadowing Attraction : And remains a Property , viz. a darkness . For where a Property is , there is a something , yielding obscurity : Unless something else , viz. a Lustre , fill it , and then 't is Light , yet remaineth a Darkness in the Property . And this is the Eternal Original of the Darkness : So that we are to understand , 1. The free Lubet , the wisdom , which is no Property , but is one with God. 2. The desire of the free Lubet , which in the hunger or coagulation comprehends the free Lubet , and maketh it self out of the free Lubet . For the desire is the Fathers Property . And the free Lubet , the wisdom , is the Sons Property : Tho' God , here , until the Manifestation through the Fire in the Light , is not called Father or Son , but set down thus , to shew to what Person in the Deity , Nature , and to what the Power in Nature , is to be ascribed . The desire proceeding from the will of the Abyss , is the first form , and it is the Fiat . The free Lubet is God who governeth the Fiat , the Centre of Nature : And both together , are the Eternal Word , and in the desire are the seven Properties of Nature . The profound distinct Discourse of them , taketh up the remainder of this Chapter , and the fourth , fifth and sixth CHAPTERS . CHAP. VII . Of the Holy Trinity and Divine Essence . THE Eternal and Temporal Nature , especially consists in the dark world , in the four first Forms ; Astringent , Bitter , Anguish and Fire : But the Powers in all are understood in the Light , or Love-desire , or Love-fire . 1. For the first ground is the one . 2. The free Lubet , viz. the Wisdom . 3. The Love desire , wherein the free Lubet exacuateth it self , through Nature into a Kingdom of Joy. 4. The Oyly Spirit , wherein the Lubet amaffeth it self in the Meekness and coamaffeth the Lustre , the Power whereof is the true holy Tincture . 5. The watry Spirit , begotten by the devoration of the Fire , viz. its death : Which also it must have again for its Life ; else neither Firenor Light could subsift , so there is an Eternal giving and receiving . The a 8th Chapter of the Creation and Dominion of Angels ; and the b 9th Chapter of the Fall of Lucifer ; and the c 10th of the Creation of Heaven and the outward World ; and the d 11th of the Mystery of the Creation . Are all clearly , deeply and largely treated of in the Aurora , viz. Aurora . CHAP. XII . Of the Six Days Work. 1. THough there is no Night in the Deep above the Moon , yet in the length of six Days and Nights was all Created , which hath this subtle acute meaning , viz. six of the Properties of Nature only , belong to the active Dominion , to good and evil : The seventh is the Essence , House , Body or Rest , wherein all the other work . 2. The Planetick Orb ( which is the Figure of the six Properties of the Spiritual World ) belongeth to the punctum of Sol. But Saturn doth not proceed from the Sun. 3. The First Day . With the Word when God said let there be Light , the holy Power which was amassed in the wrath , ( viz. the confusion caused by Lucifer ) moved it self and became Light , by which the Devils strength wholly withdrew , and the Light , viz. that of Nature was wholly useless to him , and the Darkness being severed remained in the wraths Property both in the Earth and the whole Deep . 4. Of the Second Day . As the Moon ruleth the first Hour , so is this the most External or Inferiour Heaven next the Earth , and the Laboratory of the other six Properties . See more of the Second Day in the 20th Chapter of the Aurora , p. 254. 5. Of the Third Day of the Creation . Mars rules the first Hour on Tuesday , on this third Day , God moved the third Property of Nature , viz. the Sulphurous , in which the Saltish and Mercurial were also mutually unfolded and severized ; by the Salnitral flagrat , from the poysonful Mars ; for they felt the Light , and became hungry till they were coagulated . 6. In which Joy , arose , unto pullulation and growth , or vegetation ; for when the Light springeth up in the water source , Mars springeth up for great Joy in the Sulphur , so came Grass and Trees : The Inward Nature made it self External , and yet remained also Internal . Yet therewith did the Properties of the dark world press in also , whence came poysonous Roots and Weeds . CHAP. XIII . Of the Creation of the Fourth Day . 1. MErcurins hath the first Hour , giving a sensitive feeling Life . In the third is only an insensitive Life , but now in the Fire is a painful , and in the Oleous a meek joyful Life . 2. This Light of Nature hath a Fiery , Airy , Oily , and Watry Property , yet no Intellective Life , but only Properties to Life . 3. The Intellectual Life , is the spirated word from the free Lubet , whence comes a Sulphur Salnitri , that is , a Magical Astrum , in manner of Mans Mind ; which hath thence its real Original . 4. The whole Astrum , is a breathed Voice or Tone of the Powers : An Eccho out of Gods Love and Anger , the Dark and Light World : Out of this have the four Elements their Original , and they speak forth a Corporeal Essence , and the Stars breathe a Spiritual , both which rule in the visible World , as Soul and Body . 5. And from the four Astrums is procreated the Soul of the outward World , as an enduring great Mind or Mystery . 6. And in this Office hath God raised up a King , or as a God of Nature the Sun , with the other six Planets , his Counsellors or Assistants . First the Nature-God , the Sun , receiveth its Lustre from the Tincture of the inward Fire and Light-world . Next Venus giveth Body to all the seven Metals . CHAP. XIV . Of the Creation of the Fifth Day . 1. JUpiter rules the first Hour of that day . The superior Astrum actuated the four Astrums in the four Elements ( all from the motion of the holy Eternal speaking Word ) into Forms , according to the Properties of the Astrum in the Spiritual Body : And thence were Creatures in the Astrum of every of the four Elements produced ; Birds , in the Astrum of the Air , Fishes , in that of the Water , Beasts , in that of the Earth , and Spirits , in the Astrum of the Fire . 2. The two Sexes the Male and its Female arise one from the Tincture of the Fire , the other of the Water , as of Fire and Light. CHAP. XV. Of the Sixth Days Work of the Creation . Vide Chapter 21. of the Aurora , p. 254. CHAP. XVI . Of the difference of the Heavenly and Earthy Man. 1. THE Image of God Created unto Eternal Life in Paradise , cannot be the gross Property of Earthy Bestial Flesh ; for the Properties of the inward holy Body and outward , were in Adam compos'd in equal Harmony , and gave up their desires to the Soul in which the Divine Light shone as in the holy Heaven ; The Properties were all Tinctur'd with the sweet Love delight . For the inward holy Man , of the pure Element , penetrated and swallowed up the outward , as Light doth Darkness , which when extinguished the darkness is manifested . 2. But the Earthy Bestial and Corruptible Body , made so by the Lust of Adam , is not the Man ; for what the Soul is in the Spirit , the same is the true Humane Body in the Essence : As the Souls Mansion , and as Iron is made Lustrous when through heated in the Fire . Neither Heat , Cold , Sickness , &c. could annoy him , his Body was as Gold that endureth the Fire , or as a Tincture penetrating all things , and gives way to nothing : So , neither was Man subject to any thing but his God alone who dwelt in him . 3. Nor are here two but one only Man , in the Likeness of God. See more of this in the 21. Chap. of the Aurora , in the 10th Chap. of the Three Principles , and that of the Incarnation , and that of Predestination , Chap. 5. 4. Of the Creation of the seventh Day . God Created all things in six Days out of the seven Properties , and brought them all into the seventh as into one Body , which is a Mystery of all the other , whence they came , and in which they work as a Spiritin a Body . The seventh Property standeth still , as a sensless Life ; but the seventh and the first Properties mutually belong to one another as one Property . CHAP. XVII . Of Paradise . 1. THE Garden of Eden was a place on Earth where Man was tempted ; but Paradise was the Seventh Days Property , the Essentiality of the second Principle , which penetrated the four Elements as Eternity doth Time , as the Sun the Fruit : as the Day ●wallows up the Night , or as the Fire illustrateth the heated Iron Yet was no more apprehended by the outward Elements ( though then in their best Purity ) than the Terrestrial doth the Celestial . The Internal was to rule over the External ; the Heaven , was the Husband to the Earth , before the Curse . 2. And whereas Moses distinguisheth the Tree of Knowledge of Good and Evil , from the Tree of Life . 3. By the Tree of Knowledge of Good and Evil. is understood , ( 1. ) The Holy Power of God in the Tree : which was the Middlemost Kingdom . ( 2. ) Paradise , the Outermost , through which the Middlemost penetrated , and manifested it self : This was the Knowledge of the Good , which Adam should as little have known ( in its Original ) as the Evil ; for he should have kept a Child-like Mind resign'd to God. ( 3. ) The Dark World , which also was manifest in the Vanity , as now the Earthy Essence of the outward Worlds Fruit. 4. Because Adam should have eaten with the inward Heavenly Mouth , not with the outward Earthy Desire , he had such Fruit growing for him , which the inward Mouth could enjoy . The outward Mouth did also eat it , but not into the Worms Carcass . 5. The Celestial swallowed up the Terrestrial ; and changed it again into that , whence it proceeded ; for now was Adam in God's Power Kingdom , with both Tinctures before his Eve : and the Divine World was Predominant , so , that the three Principles stood in equal Harmony and Will , with pleasing Tast , ravishing Melody , sweetest Odours , smiling , meek , friendly Aspect , of highest Love-desire . 6. But , as Lucifer elevated himself , into the first Principle , totally extinguishing the Light ; so Adam , lusted into the outward or Vanity hanging to the third Principle : But left his Light , should be totally extinct also , and drawn into the first Principle , and become a Devil , God well knowing the Devil would tempt him . 7. The High and Holy Name Jesus , with deepest Love interposed , and gave himself to regenerate this Hierarchy , and Purge it , through the Fire , with highest Love , to overcome the Wrath , and change it again into Divine Joy ; the Holy Heaven . And this is what St. Paul saith , Man was Elected in Christ Jesus , before the Foundation of the World. 8. Is it asked , Why did God suffer this Plant to grow ? It is answered , Adam's earnest Desire became a Hunger , and caused that the Fiat drew out such a Plant. For Adam was then a potent Spark of God's Might and Omnipotence . For now , that he hath broke himself off from the Universal Being , and become subject to Vanity , if ●aith as a Grain of Mustard seed can remove Mountains , what could he not then do , who was subject to nothing but God ? 9. And the Tree of Good and Evil being thus distinguished , the Tree of Life is also manifest , to be one Tree with the other , but only in the Holy Divine Principle : viz. In the second , in due Temperature with the first and third . CHAP. XVIII . Of the Paradisical Life , State or Dominion , how it should have been if Adam had not fallen , &c. 1. HAD God created Adam , to the earthy , corruptible , naked , sick , toylsom Life , he had not brought him into Paradise . 2. If God had willed him the bestial Copulation , he would first have created both Sexes , as he did other earthy Creatures . 3. But every Creature brings its Cloathing from its Dam , Man only cometh in deepest Poverty , the most for lorn and shiftless , with the Worms Carcass , and bestial Members for Propagation ; whereof the poor Soul is always ashamed . 4. But Adam ▪ was a Man and Woman , yet neither , distinct ; but a Virgin full of Modesty , Chastity and Purity . Such was he before his Eve , as shall arise and Eternally possess Paradise a Virgin , and as the Angels . 5. Two fixt and stedfast Essences were in Adam ; A Spiritual Body from the inward Heaven , which was God's Temple : and the outward Heaven , a Limus extracted out of the good part of the Earth , which was the Ma●fion of the inward , and at the Last Judgment shall be sever'd from the Curse and Corruption . These two were espoused into one , wherein was the most Holy Tincture of Fire and Light : and had ardent Love to each other ; the inward loved the outward , as its Manifestation and Sensation : and the outward loved the inward , as its sweet Spouse and Joy. 6. And the Magical Power of Impregnation , stood in the fiery Love-Desire . No Winter , Sleep , Sickness , nor need of the Sun had he , before his Eve : only he stood in the Temptation , Forty days in Paradise , where had he been stedfast , God had confirmed him to Eternity . He was drawn of all the three Principles , and though they did Equiponderate , and were of equal Measure , yet the Devil was very busie in the first Principle , which Adam desired not to prove , as Lucifer had done . 7. But his Lust was to taste Evil and Good , then came the severe Command , Thou shalt not Eat , &c. which tho' he did not with his Mouth , yet his desire to it made his Heavenly Tincture to disappear , and his fair Image fell into a swound , and his clear , pure , steddy Eyes and Sight were darkned , by the impress of the Vanity : So that now , he could not Magically propagate himself ; then God said , It is not good that he should be alone , I will make a help meet for him . CHAP. XIX . Of the Building of the Woman , and how Man was Ordained to the outward Natural Life . 1. THE Woman was taken out of Adam's Essence , in Body and Soul : The Rib betokeneth Mans dissolution ; in the place of it , entred Longinus's Spear , when Christ was Crucified , to Tincture and Heal the breach with Heavenly Blood : His sleep was the real Type of Christs rest in the Grave , his breaking or bruising was of the breaking or bruising Christs Body on the Cross , from the sixth hour to the ninth ; so long was the Fiat in Adam's sleep , separating the Woman , in which space , the Female Person was compleatly finished , so long Christ stood as in Adam's thirst , and then said , It is finished , that is , had redeemed the Virgin Image , from the divided Sex of Male and Female . 2. Eve was the right Magical Child , as to the right Life then manifested ; which after disappeared : So , that after the eating the Apple , God said the Seed of the Woman shall , &c. Her disappeared Heavenly Matrix , should like the dry Rod of Aaron Bud again , tho' now the Holy part was shut up . 3. The Woman had the fifth Property of the Eternal Nature , the Centre of the Angelical World , the Sons Property , and was Adam's dearest Rose Garden , and the Man kept in his Limbus , the Divine Fire-world , the Fathers Property . She received from Adam's Flesh and Bones , only the Rib and the half cross in the Head ; but now , was the Bestial Worms Carcass , Bowels and Members for Propagation , Mans shame hung on them . Nor was there any strange , alien thing , from without them that formed his Eve , as was in the Creating Adam and all other Creatures ; but only their own very propriate , the verbum fiat in them ; for God hath left in all Creatures a power to their own Multiplication and Making . CHAP. XX. Of the Lamentable and Miserable Fall and Corruption of Man. 1. VVHEN Adam saw Eve , the fiery Tincture of his Soul , impressed his desire into her Tincture of Light , and tho' they were both yet in the Garden of Eden and in Paradise , Adam's desire had imprinted it self , into the Magical Image , as a Mother doth on a Child in her Womb ; therefore the Woman had Earthy Lust , so soon : As to this day , most of that Sex , coming to any years , selfish Will or Lust is predominant , appearing inglittering Pride , contrary to Virgin Modesty , Chastity and Humility . 2. The Devil then in the Serpent , laid himself on the Tree of Temptation ; for the Serpent was more subtle than all the Beasts of the Field ; because Lucifer , falling from his Divine Hierarchy , and infecting the Essence of the expressed word in the Fiat , according to the dark Worlds Property , his desire drew the thorny subtilty out of the Centre of Nature , which as to one part was the Serpents Ens. 3. Tho also in the Serpent , is found , ( by the wise ) excellent Art and Vertue ; for the Devils Poyson being taken out , there is Divine Power , in a fiery hunger in him : As is also in the Earth , where may be found the Arcanum of the World. 4. The Devil by the Serpent insinuated to Eve , as if God had with-held some great thing from them , and that if she would eat , she should as God , know good and evil , which was true : For the Essences of that Tree were Discordant , but said not , that Heat and Cold , Sickness and Death would force into her . But that by the Serpen's eating thereof , he had attained so great prudence . 5. Eve liked well to be a Goddess , and so fell from the Divine Harmony , from the resignation in God , and united with the Devils Desire . 6. Then the Holy Spirit departed , and the Heavenly Limus in the Flesh disappeared or died : As the extinguishing a Candle which enlightened a dark Room . 7. VVhile Man stood resigned in God , all the Properties were in Harmony , equal weight and measure , as time is in Eternity , or in God. But when Man 's own will began effectually to work , the whole Magical Astrum wrought also , contrariety and enmity in the outward Astrum , and four Elements . 8. The Properties of all good and evil Beasts , did awake and become domineering in him ; yea , of a Fox , Bear , Wolf , Lion , Dog , Bull , Cock , Cat , Horse , Toad and Serpent . Also , that Astrum which is most predominant at the time of Conception , hath its desire in the Seed ; and also Figures the outward Person , and the poor Soul becomes Married to such a Beast , unless a Man be Born anew , forsake this Bestial Property , and come as a Child into the Kingdom of God pointed at by Circumcision and Baptism . 9. How great was that Horror and Anguish now in Man ? When in Astonishment they crept behind the Trees in the Garden from the dread of Gods awakened Anger , making their Love fire tremble ; on Knowledge of their new-gotten Bestial Properties : Even so did the Limus of the Earth , whence Adam's outward Essence was extracted , tremble and shake when the Lord Jesus on the Cross , with his great Love , in his Heavenly Blood , did overcome Gods Anger ; which was effectually working in it . CHAP. XXI . Of the Impression , and Original of the Bestial Man , and beginning of Sickness and Mortality . 1. THAT only which stands in the Temperature , hath no Destroyer , but subsisteth Eternally ; for opposite Essences , weaken and destroy each other . Yet , if the captive Essence of the Heavenly Property , may be redeemed from the curse and wrath of Nature , it comes into the Temperature , and awakens the Heavenly Worlds Essence , in a living Body ( if such there be in that Body ) and expelleth evil . 2. So great a sway , the outward Beastly Man hath over the hidden , inward , heavenly Man , that it holds it , as Gold shut up in the gross Oar , unable to shew itself , but lyes as dead ; it must therefore be Born anew , and fed with the second Principle , or remain ever uncapable , of the Kingdom of God. It must re-obtain Divine Essence , and die to the Beast ; and Regeneration to its first Estate is brought to pass in Christ. 3. The Scope of this Author is , ( 1. ) To search out the Image of God. 1. How it was Created . 2. How Corrupted . 3. How it shall be restored . ( 2. ) What is the New birth out of Christ. 1. What is the Inward and Immortal Man. 2. What the Outward and Mortal . That , being known how it was corrupted , it may come again into its first Estate . CHAP. XXII . Of the Original of Actual Sin , &c. 1. EVery word of Man proceeds from an Eternal Ens , either of Love or Anger . A word conceived becometh substance when 't is sounded , and then must have a place of Rest , either in its like in another , or it will return to its Mother ; the Fountain or Mind whence it is . 2. Doth a wicked Man Curse ? Eccho a word of Love against him ; let not his Curse enter , infect and take Root , but will return and heap Coals of Fire on the Reviler ; for the enkindled Spirit layeth hold of the Inventers very outward Body . 3. Sin , at first , and ever since , is Born of a strange Ens ; when the will , leaving the pure simplicity in which it was Created , entreth into the Serpents Craft and Poison . But tho' the will to good , may have evil adhere to it , yet , if it hath not consented to the evil , but rejects it , that the sinful desire cannot come into Essence , that good will hath not hereby wrought evil , but the holy Word judgeth the false . 4. The Serpents Ens , was a Virgin of Heavenly Beauty , but Lucifer introduced thereinto the dark Worlds Property ; yet hath the Serpent ( according to the right of Eternity ) both Tinctures . The Pearl is in it , but hidden ; because of the Worlds false Magick , that the holy Virgin Ens might not be introduced into an ungodly Serpentine one . It were good the Artist knew this . 5. The Children of God are the Temple of the Holy Ghost who dwelleth in them ; without this , there is no true knowing or will , but strife by the Craft of the Serpent about confused verbal wranglings , as did the Jews carry Moses words in their Mouths , but mixed them with the crafty Serpents Ens , and so it must be still , that the word in Gods Children may be stirr'd and whetted , and the Truth struggle to the Light. Therefore must the Body die , it cannot Inherit the Kingdom . See more of the Original of Sin in this Book of Extracts of Aurora , and in the sixth Chapter of the Book of Predestination . And mentioned also in the 15th of the Forty Questions . CHAP. XXIII . How God recalled Adam and his Eve , and ordained the Saviour ? 1. AFter Adam and Eve had eaten of the Tree of Knowledge of Good and Evil ; seeing their gross bestial flesh , hard bones , and deformed Worms carkass , shewed it self in their tender delicate body , their shame drove them behind the Trees ; for God's rebuke awaked in them , as it had done in Lucifer ; and they , as revolted Rebels , were in great shame , before God , and all the holy Angels ; and scorn'd by the Devils . Into this shame and scorn did Christ enter , which caus'd the bloody sweat , his being contemned , crowned with Thorns , his mixt draught of Gall and Vinegar ; this made the Earth tremble . 2. They dreaded now the Lord's voice , for the Turba of the Dark World , awakened its sad knell . In the cool of the day , that is , when Adam's Eternal day , in the Temperature , was awakened into cold and heat . 3. But in the Lord's voice , was the holy Light ▪ world , Christ the second Principle ; who in deepest Love espoused it self again , to the disappeared heavenly Ens : And the holy Word , re-entring into the vital Light , did reincorporate it self in the Woman's seed , which in time did move its self in Mary's seed , quickening the disappear'd heavenly Virginity , by introducing the holy living Ens. 4. This ingrafted Word , was inspoken into Eves Matrix , as a limit of a certain Covenant , which was all along propagated in Eves seed , from Man to Man , in the heavenly part , as a glimmering incentive of the Divine holy Lights fire ▪ until the awakening of it in Mary , where the Covenant was fulfilled , by the most holy name Jesus , signified by the holy Fire , in the Jewish Sacrifices , kept from prophane strange Fire . 5. This bruised or brake the Serpents head ; that is , did infuse , inspire , recal , in-hest the right Virgin Purity with the precious holy name Jesus , who introduced the living heavenly Ens into the disappeared captiv'd Ens , and mortified the Serpents desire in flesh and blood . 6. For the Child of the Man and Woman is a Bastard , nor shall inherit ; but the cha●t Virgins Child , born out of the death of the brutal and bestial Man and Woman , with both Tinctures of peculiar Love : He is the Heir who dieth not , and at the Resurrection , shall take on it the pure Limus of the Earth , viz. the third Principle as a Garment . CHAP. XXIV . The Cause of the Curse , and of the Body of Sickness . 1. THE Curse was , that the holy Element , Tincture or Ens , which had budded and bare fruit through the Earth , holding captive the Property of the four Elements , hid , withdrew , kept it self secret , and became a mystery to Man in his awakened vanity ; who remained , with a half Serpentine desire of Earthy hunger ; half dead , between Time and Eternity chain'd till he should return to Earth w●ence he was ( as to one part ) extracted ; and be sown into the Earth ; but , as a fixt Metal is not destroyed , but the Artist brings thence excellent Gold ; so the fixt part of the Human Body , waits only for the Divine Artist to raise it ; which because it must be tryed by Fire , such as the Ens is , such shall be the enkindled Fire . 2. All wicked Serpentine works , shall , as Quick-silver , evaporate . But if Man's Human Soul , hath impressed into the mortal part of the Limus of the Earth ▪ by Divine Desire and Faith , a Divine Ens ▪ it lieth , as precious Gold shut up in Lead or Dross , as a glimmering ●incentive , waiting till the great Artist release it , to burn and shine . 3. Our gracious God , not only gave his holy living Word , for cure of all , whose minds ( casting away abominations ) immerse themselves thereinto ; but knowing Man would not stand , caus'd all Medicinal Herbs , for hunger and health , to grow for him . Thus Man hath his Cure , the Devil hath not . 4. God created Man naked ; what ever is in the World is his , but it is common ; but the hunger for Propriety , Power and Domination is of the Serpent . 5. Therefore must we become as little Children , and so rule over the bes●ial Man : So great is the Enmity God hath put between the two seeds in Man ; who now is according to the outward Man , a Beast , & according to the inward , an Angel or Devil . CHAP. XXV . How God drove Adam out of Paradise , and laid the Cherub before the Garden . v. 18. 1. LUcifer's Fall , tainted the Limus of the Earth , before it was brought into compaction . Adam's outward Body was taken out of the Limus of the Earth : Him God set to be Judge , by his Word ; having the Judicial Sword , against the Devil's enkindled wickedness , ( v. 17. ) 2. Also , God seeing Adam's first Body should fall to ruine , brought him and Eve into Paradise , that afterward they and their Children , might , by Regeneration re-enter thither , in the Spirit of Christ , through the Fire-Sword . 3. When Man dieth , if the Soul be captivated in God's Anger , and be not a Virgin Child , it cannot pass the Sword , v. 5. 4. This Sword is also in Man ; the Virgin-bud forceth through in the anxiety of true Repentance : Then riseth the Morning Star , in the occluse or shut up Gate of the true Womans seed , v. 13. 5. Yet at death , if the Soul hath taken in much of the Serpents craft or lust , it stands under God's Anger , till the Consumption of the introduced vanity , which to many , is Purgatory enough . 6. For , the Fire-Soul must be as pure , as the clear refined Gold , to be the Husband of the Noble Virgin Sophia , the Lights Tincture ; to speak which needs an Angels Tongue . 7. Before the Foundation of the World , God chose this Limus , out of which he would make Man in Christ Jesus . For , the Ens thereof , had somewhat of false lust , by reason of the Devils introduced desire ; therefore a time of the Judgment of Severation , was then founded , and a new Limus out of the tainted one . CHAP. XXVI . Of the Propagation of Man in this World , and of Cain the Murtherer of his Brother . THIS Chapter treating copiously of Free Will and Predestination , the Extract of it is forborn , and it 's referr'd to the Extracts of the Book of Election . CHAP. XXVII . Of Abel's and Cain's Sacrifices . 1. THE Souls Free-will ( originating from the Abyss ) is thin or subtile , and must amass or conceive it self into something , wherein to work . As Gods Free-will , conceived or massed it self with the inward Spiritual World , and works through it and that Worlds Free-will , amassed the outward World , and works through it . 2. And because that which the Soul had amassed , was distempered with Sin , ●acrificing came . In the inkindling whereof , by Magical and Love-fire , not ordinary Fire , the Free-will of the Soul , and of the Heavenly part of the Body , did immass into a substance : As a Figure of the New-birth in Christ , and by consuming the Bestial Man , did press in before the Holiness of God. For here the Lubet of God did meet the Inspired Free-will of the Heavenly Humanity . Here is the sinful Man consumed by Gods Anger-fire , and cut off by the flaming Fire-Sword of the Cherub , and the Serpents Head bruised . 3. The Souls Free-will which was Inspired wholly pure into Man , is in the Covenant in Jesus attoned , and again Tinctured by Gods Love-fire ; as Brass or Iron is tinged and changed to Gold. For the Earthy part , wherein lay the Curse , being consumed , the Essence became Spiritual : Even so , the Soul by Sorrow and Repentance introduceth it self into a Divine desire , which is called Faith. 4. Also the words of the Prayer of Abel and Israel became amassed into an Incorruptible Essence . And this desire of Faith or Essence , in the Spirit of Christ , in all Gods Children , is that , whereby they bring to nought the works of the Devil . 5. But Cain's Offering is the Type of Verbal , Titular Christendom : Who relye only on the Offering ; and teach , that Christs Testaments absolve from Sin , tho' themselves remain Impenitent , Domineering Murtherers . CHAP. XXVIII . Of Cain's Murthering his Brother Abel . 1. THE cause of that was ( as still it is ) a ●trife , about Religion . The Devil envied Man , who was to succeed in the Throne , whence he was become Apostate . But the Death of Abel's outward Body , is a Figure , that the Bestial Man must be devour'd , that out of Death may spring forth Eternal Life , till then , must be maintain'd a resolute Conflict . And Abel as to the Heavenly part is a Figure of Christ. 2. And Cain in the Wrath , is a Figure of the Enmity and Darkness in the Eternal Nature , but outwardly a Figure of the Pharisees , who Crucified the Lord ▪ And of all Persecutors to the end of the World. CHAP. XXIX . How the Adamical Tree hath put forth it self into Branches and Pullulation . 1. THE seventeen first verses is a profound Tract , how from Adam , &c. sprung evil and good , ver . 18. Cain in the Language of Nature signifieth a Source out of the Centre of the fiery Desire and Self-will , out of the fiery might of the Soul , viz. out of the first Principle . 2. Habel in the Language of Nature signifieth an out-breathed Angel , viz. from the second Principle , and as a Type of Christ went out Childless , for Christ was to generate a new Humane Tree . 3. Therefore was it , that Adam generated Seth , which in the Language of Nature , signifying a forth-running or leap , where the Love-will riseth out of the Fire-will . From him went the Line of the Covenant . 4. Cain begat Hanock , and Built a City which he called also Hanock , signifying an outward selfish Dominion . Hanock begat Irad , signifying a Potentate or Tyrant . Irad begat Mehujael , signifying an assuming of the outward and inward Centre of Nature , an Earthy God , that would possess Riches and Domination ; out of this Name came Babel . Mahujael begat Methusael , signifying that mine is the Divine Might . I am the Ordnance of God , which indeed was true , but only according to the first Principle . Methusael begat Lamech , signifying the sending of the Angel over the fleshly Life . 5. Lamech took two Wives , viz. a Twofold Effence and Will. Ada signifying that ●ain would be honest , and Zilla signifying fleshly Joy and Pleasure . Ada bare Jubal a plain Man , of him were such as kept Cattle ; but the other was Jubal signifying Temporal Joy , viz. the Harp and Organ . Zilla bare Tubal Cain , it hath an excellent understanding ; shewing how the Sulphurous Mercurial Wheel , opens it self in the Generation of Metals ; and his Sisters Name was Naem● ; here ●yeth the precious Pearl , a Heavenly Property , a Virgin of Purity ; by the dying of the outward Man , Naem● becomes manifest . And Lamech said , I have s●ain a Man to my Wound , and a young ▪ Man to my Hurt . The Man was Abel , the young Man was Christ. 6. Cain was to be Avenged sevenfold , if any of the evil Spirits should kill him , vengeance should be on such-Spirit , by all the seven Properties of the dark World ; and the mark God set on him , was the mark of the Covenant . But Lamech was the seventh from Adam , and spake Prophetically , of what should befal his Posterity ; viz. should lose the unity , and fall into the seventy Languages ; so that the ten Forms of Fire , should open themselves in every of the seven Properties of Nature , is seventy , and thereto belong the seven unchangeable Forms of the Eternal Nature is seventy seven . CHAP. XXX . Of the Line of the Covenant . 1. THE Covenant , was to the Line of Seth as to the outward , that they should be Preachers of it : But it was as well to the Line of Cain in the Spirit ; even as Sin passed on the Line of Seth as on others , for the Covenant was made to Adam , and to the Virgin Image thereby to be restored . 2. The evil Beast of the Godless Form , God Predestinated to Condemnation , but the Covenant is in the Life , whose Free will soever resigneth to it , in every such Christ riseth , and the strange Beast dieth . 3. S●th signifieth in the Language of Nature a forth-breathing Spring out of the Life through the first Centre of the Soul. Seth begat Enos , which signifies a Divine L●be● . The fifth was Kenan signifying a forth-going re-conceived Lubet or desire of Divine Contemplation . The sixth was Mahalaleel signifying an Angelical Form of an Angelical Kingdom . 4. The seventh was Jared signifying a Priest or Prince of the Spiritual Kingdom , as Irad was of the worldly Dominion . The Office of Jared is Twofold , outwardly 't is Moses , and inwardly Christ , as Lamech had two Wives . And Jared begat Enoch signifying the out-breathed Breath of the Divine Good Pleasure . The seven Generations have these Figures . 5. ( 1. ) Adams purity before the Fall , and Abel to whom the Fall hung , and his being Murthered point out Christ , who should bring us through Death into the pure Life . ( 2. ) Seth's time continued to the Deluge . ( 3. ) Enos time goes under Seth's and till Abraham . ( 4. ) Canaan's time goes under Seth and Enos , and until Christ in the Flesh. ( 5. ) Mahalaleel goes during Christ in the Flesh , and the time of the Apostles of Christ. ( 6. ) Jared began after the death of the Apostles , and ruled inwardly in Christs Children , and outwardly the Cherub with the Sword bare rule This sixth time is known and yet hidden , and passed under Antichrist as in a Mystery . 6. True Christians wage no War ; for they having broken the Sword of the Cherub are dead , and risen with Christ , and live not to External Might , his Kingdom not being of this World. This sixth time continues till Translated Enoch appears in Spirit , and Elias Sword comes , then falls the outward Jared Babel . 7. And God will restore the Spirits of the Letters . CHAP. XXXI . Of Enoch's Wonderful Line . 1. ENoch begat Methusalah of the highest Age signifying a forth proceeding Voice . Methusalah begat Lamech as the Lamech in Cain's Line had two Wives or Wills , so this begat Noah signifying the end and the beginning . 2. Noah had three Branches , Sem signifying an out breathing Divine Lubet . Ham signifying a strong breathing out of the Centre of Nature . Japhet signifying an Appendix of Sem , viz. a Natural Wonder . Sem is a Type of the Light World ; Japhet of the Fire World , Ham an Image of the Out-birth . 3. The Sons of God looked on the Daughters of Men , &c. viz. those in whom Gods Spirit manifested it self looked according to the Lusts of the Flesh. And Giants , viz. Tyrants were Born , viz. Men whose Pride would receive no rebuke . Therefore came the Deluge , and after the three Families were sever'd . * It repented God that he had made Man , and grieved him , &c. viz. according to the Creation of the formed Word , not the Eternal speaking Word . CHAP. XXXII . Of the Covenant of God with Noah . 1. THat Ham was admitted , sheweth an open Gate to all Men ; and that the Election passeth , when the Souls Free-will goeth out of good into evil . ( 1. ) The Mystery of the three Sons of Noah ; ( 2. ) The three Stories of the Ark ; ( 3. ) The three Men that appeared to Abraham ; ( 4. ) Especially Christ , Moses and Elias at the Transfiguration , denote the Trinity and three Principles . The seven pair of clean Beasts , shew the seven Properties of the Natural Life ; of the unclean , but one pair , represents only , the Property of the Dark World. 2. The Raining just Forty days , points at Adams time of Proba , in which he introduced the Turba . 3. Gods Promising respite 120 years , and bringing the Deluge in 100 , points out , that God will shorten time , in the Conclusion of all Beings . The Ark being rested , at the end of Forty days , Noah sends out a Raven , signifying the Earthy Man , which flew to and fro , but return'd not to the Ark. 4. After seven days , he sent forth a Dove signifying the Children of God , who finding no rest in this World , return to the Ark. After seven days more , he sent forth a second Dove , who return'd in the Evening with an Olive Leaf , the Unction . After other seven days , he let fly the third Dove , which denotes Antichrist , flying out of the Ark , but will no more forsake the World , to return to the Ark. CHAP. XXXIII . Of the beginning of the second Monarchy ; and of the Covenant of God with Noah , &c. 1. I Have set my Bow in the Clouds , &c. The Rainbow , is a Token of Gods Covenant , a representation to Man of all the three Principles , out of which he was Created , viz. the red and dark brown , betoken the first Principle , viz. the dark , Fire-world , the Kingdom of Gods Anger . The white and yellow shew the second Principle , the Majestick Colour , the holy World , Gods Love. The green and blue , is the third Principles Colour , the blue from the Chaos , the green from the Salt peter , where in the flagrat , the Sulphur and Mercury do sever , and produce various Colours , which betoken the inward Worlds hidden in the four Elements . 2. The Rainbow also , betokens Christ the Judge , who shall then appear in all the three Principles , viz. in the first or fiery , into which the Turba in all Beings shall be swallowed up . In the second , or that of the Light to defend all his in Love and Meekness , from the Flames of Fire . In the third or Kingdom of Nature , in his Assumed Humanity ; all the formed Word , shall be manifest before him according to good and evil . 3. Also the Rainbow , is a reflex contra-glance of the Sun , and in it the Chaos ( or hidden World ) out of which the four Elements , with the hidden Humanity shews it self . And if the Sun be in a good Aspect , it may with the Astrum , produce a wonderful Birth both in Animals and Vegetables . For there the Chaos doth open it self , which Saturn hungrily attracts : The Sun enkindles Mars , and so makes Mercury quick and active ; which Saturn amasseth , and the Fiat of the outward World becomes a flying Life . And Saturn may take the distilling Dew into it self , which after falls on the Water , and by some Fishes being eaten up , may coagulate in them , and become precious Pearls . For the Paradisical Property , doth open it self , all along in the Chaos , if it be not hindered by evil malignant Aspects . For the Chaos is the Root of Nature , and yieldeth it self nothing but a good Property , but by an evil Constellation , may be changed into evil ; as a good Man , may by evil Company . CHAP. XXXIV . How Noah Cursed Ham , and the Mysteries concerning the three Sons , &c. 1. NOah's Drunkenness , sheweth , how Adam by Lusting after this Worlds Property , was overcome therewith ; and introduced the Bestial Lusts ; standing in nakedness and shame , then did the Monster of false Lusts ( whereof Ham was the Figure ) mock the precious Image , by introducing the shame . 2. Sem did Typifie the fair Image of God in the Light , the Sons Property , who stood in the Covenant . Japhet , did Typifie the Soul , the Fathers Property . 3. The Garment to cover the shame , is the new Heavenly Virgin Humanity , in the Covenant , the precious Sophia , which should open it self out of the Angelical World. This Garment , Sem alone did not lay over the shame ; but Japhet , the poor Soul , must help , by resignation . 4. They went backward , by Repentance ; for if Christ must lay the Garment to cover us the Soul must not dispute , but resign its will and go back . 5. Ham must be a Servant of Servants ; the mocking Spirit must never rule , but always be kept under . Of Ham came the Beastly Sodomites , and Brutish Canaanites , whom Joshua destroy'd . 6. Japhet , were the Gentiles , who walked according to the Light of Nature which is Tenant to the Light of Grace , for so they lived in Sem's Tents . 7. Thus was the Tree of the second Monarchy , in the same three Properties as the first was . The Second Part. CHAP. XXXV . How the Humane Tree by the Children of Noah hath spread it self , &c. 1. THE long Lives before the Flood were because the Divine Powers of the formed Word were then undivided : But when the Language of Nature was divided at Babel , the stem of Nature was faint and enfeebled . Seventy seven is the whole number of the Divine Manifestation , seventy two are Babel , the five are holy . 2. The Sons of Japhet are recorded to be seven . Japhet noteth the first Principle , out of which riseth Nature , viz. The first seven Properties of Nature , and the seven free Arts. 3. After which , from two of Japhets Sons are named seven to spring ; whose Names signifie the Kingdom of Humane Rule . In the fourteenth a●e the Prophetical and Apocalyptical Number , and in them lye couched the Angelical will ; for in the wise Heathen the inward holy Kingdom beheld it self , they law by the Light of Nature the restitution of all things , and they shall when the covering is taken off dwell in the Tents of Sem. 4. Ham had Cush , and of him came Nimrod the Hunter . Man was fallen under the wrath in Nature , and the wild Nature , must be awed by a more mighty Hunter than it self , and be caught , torn and destroyed : But 't is lamentable , that tame Beasts which are none of his Game , should be devoured : But they also are outwardly but Beasts before God , and have the Hunters hide on them . Ham's Children and Grand Children are numbred twenty nine , himself makes thirty , for Ham sold the Righteous One for thirty pieces . And in the thirtieth year Christ separated himself to his Office. 5. Sem is said to be the Father of all the Children of Eber ; which Eber , was the third degree after Sem , but the mark of the Covenant was that chiefly intended . Eber had two Sons Peleg and Jocktan , in these two were the Seed of Adam and Christ divided , as after in Isaac and Ishmael , Jacob and Esau. Jocktan had fourteen Names , hinting the Humane Kingdom . 6. Peleg had but one , which he begat at thirty years of Age. The one pointing at Christ the only Son the thirty at the number of thirty years , at which Age Christ manifested himself in his Office. And the Spirit nameth five that came out of Sem's Loins , and saith he begat more , but nameth them not , pointing at the five head Speeches , from the high Name of God. The Spirits of the Letters , in the Alphabet are from the one Spirit , in the Language of Nature . The Vowels , the holy Name JEOVA into which the Ancient Wisemen , skilful in this Tongue , put in ( H ) which was done with great understanding ; for by that the Divine Lubet doth breathe forth it self . All five fold themselves up into three , A , O , V ; Father , Son , Holy Ghost , The Triangle signifying the three Properties ; the V the Spirit , in the H. The other Letters in the Alphabet without the Vowels , come of the word * Tetragrammaton , or o● four Letters . The twenty four Letters by the Builders of Babel were taken severally after all the three Principles to make up the seventy two Languages . CHAP. XXXVI . Of Babel , and the Mystery of the Speeches sprung thence , and the Recovery therefrom . 1. MOses saith , Nimrod ( Grandson of Ham ) began his Kingdom at Babel , not that Ham's Children only did thus , but Sems and Japhets , joyned as one People , to build a Tower , to get up to God by , and make them a great Name . 2. This Tower , is the Type of the fallen selfish Man , having lost the right understanding of God , elevated its own fancy . And now the Spirit of the mental Tongue of the five Vowels : the Language of Nature ( by which Adam gave Names , being departed : they conceived the sensual , divided , confused Tongues , whereof , as also , of the dark World , this Tower was a Figure ; where is understood the Beast , the Animal , Ham-like Man ; and the Whore ▪ the Self-will , revolted from God , by which the poor Captive Soul lies bound under Vanity , till the corner stone ( the Rock of offence ) bruise the divided sensual Tongues . 3. All Rabbies of all Nations , who run , devoid of God's Spirit , are Builders here , and though they all destroy each other , yet are of one Spirit , and * worship Maozim , the God of Forces . 4. Now , to become one again , must the division be kill'd , by giving up the Will into the one JEHOVAH or JESUS , and know only what God willeth to know in us . The Spirit of the five Vowels , and the one is in us * the Letter killeth , the Spirit giveth life . Like as the Divine ●un worketh in and through us as it pleaseth him , so must we diffuse our Virtue and Will , with all Simplicity and Purity . * For , the living Word is therefore become Man , that the literal Image might die , and the first Man be regenerated in Christ's Spirit , who , once Born , then the Image-Teachers rather hinder , than help ; by setting up their imagination into the Temple of Christ. 5. Babel must fall , not be pieced and patcht ; for so , the Whore is only trimmed , not made a Virgin , for she is judged , the Zeal of the Lord doth it . 6. The Spirit of the Lord , forms into the Word of the Mouth Truth , Faith , Love , Patience , &c. of the Serpent , come Lies , stinging Envy , Pride , Covetousness , &c. by which let every Man prove himself . For speech and understanding come not from the Stars and Elements , for then other Creatures could also speak , but from the formed Word of God , it is the Name of God , which Man must not abuse , on pain of Eternal Punishments . 7. This incorporated Word , Man hath , out of all the three Principles , with Power to form a Substance , out of which Principle he will ; and therefore must follow at last , a reaping in of every thing , into its own receptacle . CHAP. XXXVII . Of the Line of Abraham , and of the Heathenish Gods. 1. FROM Noah ( exclusive ) to Abram ( inclusive ) are Ten Names , in the Line of the Covenant ; viz. Sem , Arphax●d , Salah , Eber , Pel●g , Regu , S●rug N●●or , Terah , Abram in whom is understood , the ten Forms of Fire : the seven first of which are formed in the seven Forms of Nature . The 8th is the Fire of the Eternal Nature which at the end shall purge the Floor : the Ninth is the heavenly Tincture of the Fire and Light , and the Tenth is the Love-fire , viz. The Holy Trinity in the Majesty . 2. Out of the ten Properties of the Names in the Line of the Covenant the Oracle , the Divine Voice was manifest in Abraham ; and therefore he must go from his own Kindred , he should not see God in his own Country ( viz ) n●t in the Earthy Man. He should have a great Name . ( viz. ) in the Person of Christ ; for Abram had no Dominion here , but was a Stranger : and Christ saith his Kingdom is not of this World. 3. And whereas God bid Abram , look Eastward , West , North and South , and all that Land should be his , and his Seeds for ever : t is still so , Abraham and his Seed have it , in the Eternal , not in the External Kingdom , in the Holy Paradisical Principle ( though the Turk hath it in the four Elements ) in the Holy Spiritual part shall Eternally hold it , when the Earth shall be crystallized like a glassy Sea. 4. The three Sons of Terah , were Nahor , Haran and Abraham , a Type of the three Principles , to be opened in the Holy flaming Line of the Covenant . 5. The Oracles of the Heathenish gods , originate from the inward dark Fire-World , and the outward Astral and Elemental World. They knew the Stars and Elements rul'd the outward Life ; whence they found the Soul of the World like a Horologe , did shew the rearing up and dissolving of Nations , Kingdoms and Men. 6. From this Soul the Horologe of Nature , through the sence of the Astrum , which their Faith ( that they powerfully brought thereinto ) did move and stir up , had they Answers from their Images and Idols : and not wholly by the Devil , as Men ignorantly say , who themselves worship the Image God Maozim and Mammon . CHAP. XXXVIII . Of the Beginning of the Heathenish War , of Abraham's rescuing Lot , and of Melchisedeck . 1. THE Gentiles and Children of Ham at Sodom , when the Powers of the formed Word , the Properties of Nature , did divide themselves into Enmity and Selfishness , the Centre of the Nature of the Dark World domineered in Man , fallen from the Kingdom of God's Love and Humility , unto the outward Stars and Elements , and became half Devil and half Beast , would be great , destroy by War and possess : though they had the whole Earth before them . But Pride , Covetousness , Envy and Anger are the Roots of War in which the Devil and all wicked Creatures live . 2. But God , as far as he is called God , viz. according to the second Principle , desireth nothing Destructive : but according to the first , is a Zealous God , a consuming Fire ; so that when Nations kindle that wrath , God did bid Israel smite them ; else the Fire of his Anger would have kindled it self in them , and made them as at Sodom . 3. God's Anger was set on Fire in Adam , and passed on all Men , and the gross bestial Property , the Serpents Ens and enkinded Anger , was in Abraham and his Childrens own Property , as in the Children of Ham , except the Line of Christ , which was in God's Power , and stood in them , as Heaven doth in this World , also in Hell , or as the Day doth in the Night , yet not confounded . So in the angers Property , Abraham and his Family smote the Heathen , and rescued Lot , so also have the Children of the Saints waged War. 4. But such who would be call'd Christians , do wage War not as Christians , but as Heathens ; for the Christian is dead with Christ , to Wrath and the four Elements , and new born in Christ's Spirit of Love and Patience , he is not of this World , liveth not to himself , but to God , his Conversation is in Heaven . Nor did Abraham desire ought he took , the Goods he restored to the King of Sodom . 5. Melchisedeck the Royal Priest , was the real figure of Christ , who blessed Abraham , left the Turba , after his fighting , should return on him . To him , Abraham gave Tithes , ( viz. ) the 10th Property of the Human fiery Tongue of the Soul. And the Priest gave his Bread , and Wine , and Blessing thereinto , ( viz. ) Love-fire , Tincture of the Light , Heavenly Substantiality , that the Soul 's fiery Tincture , might again become a compleat Image of God , with Male and Female Property , Heavenly Corporiety , by the King of Salem . viz. of Salvation . CHAP. XXXIX . God's Covenant with Abraham , his Faith , and Sacrifice . 1. A Abraham's Faith , was his receiving the Speaking Word of God , ( viz. ) in the Promise into his Human Ens : His Desire , viz. the aim of the Covenant or formed Word , and both these were formed into one Power , and real Spiritual Substance . For Faith is the taking hold of God's Will , and Uniting it to ours . 2. The Offerings were of three sorts of Beasts : a Heifer , a She-Goat , and a Ram , each three years old , betokens the whole outward threefold Man , of Salt , Mercury and Sulphur . The dividing them , the twofold Limus of the Earth , ( viz ) The gross Property out of the Dark World ; the other , the Limus out of the Heavenly Worlds Property , which lyes in one Compaction in the Earth , whence Man was created . The Turtle Dove , the poor Soul , captivated in the bestial Property . The young Pigeon , the inward disappeared Humanity . Their not being divided shews , nothing shall be taken from the Soul , nor from the inward Man of the Heavenly Limus . The Fowls which Abraham drove away , the Essence of the wrathful Property of God's Anger in Man , which hungreth after the Humanity , and would devour the same . Abraham's deep Sleep , the Death of Christ. The horror the Wrath of God. The darkness , the dark World , into which the Word should enter and resign its Will. The enkindled Fire passing between the pieces , the Holy Love-fire , tincturing all into a pure Gold. The Servitude in Egypt , that Christ in his Members should be only a Pilgrim , and that we are here in the Kingdom of the Heathen , where God's Children must be embroiled in Servitude with them : to which the Potent do compel the Poor , whereto he must be subject , else he resisteth the Kingdom of Nature ( viz ) the formed Word . But if the Worldly . Rulers , rule only according to their Will and Lusts , they will find , that God will Judge them . CHAP. XL. Of Hagar and Ismael . 1. THE scope of this , toucheth that of Predestination . For as much as Ismael and Esau are erroneously taken , to be of Eternal reprobation : we are to know , that Ismael representeth the Father's Property , and Kingdom of Nature in Adam : Isaac , the Sons Property , and Kingdom of Grace in the second Adam . 2. Babel ( indeed blindly ) teacheth , that God hath ordained a certain Number and Company to Damnation , and the rest to Salvation ; but if so , Nature must needs be limited , confin'd and determin'd , when to bring forth a Child of God , or of Wrath , and nothing would be in the Human Property free : yea , God himself , must confine , and shut up his unchangeable , one Infinite Will ▪ into a Beginning and Limit , which opens a Gate to horrid Prophaneness ; makes void God's Holy Laws and Rules ; renders needless the offers of Grace , and bars up the Door of Repentance . 3. Yet the Holy Name of God ( thus taken in Vain ) is from Eternity free , and offers it self to all poor Sinners . Thus the Angel met Hagar , and blessed Ismael then in her Womb , who figur'd the Runagate Adamical self Will ; for God inwardly calls all wicked Men , not only in the Womb , but all the time of their lives , as the Sun shines all the Day . 4. So God calls the Turks and Heathens , figur'd by Cain , Ham , Ismael and Esau , who are in the Kingdom of Nature , as Ismael in Hagars Womb : they went not to Isaac but to Abraham , nor these to Christ's ●erson , but to God , and he heareth them in Christ. They , and painted Christendom , are as the two Sons : one promis'd but did it not , the other said he would not , but went and ●id it ; so may they attain the Adoption , though the letter Christians grumble at the returning Prodigal , who is nevertheless embraced by the Father . CHAP. XLI . Of the Seal of the Covenant of Circumcision , and of Baptism . 1. GOD ratified his Covenant with Abraham by the Seal Circumcision ; shewing , what Ens was Blessed ; also what must , and what ( in Man ) must not , inherit ( viz. ) not the gross Earthy Man , conceived in the bestial Lust of Man and Woman . 2. That Copulation , is only born with , by Divine Patience and Permission ; Man having lost the Magical Birth of Paradice , and therefore , was every Male circumcised on that Monstrous Member . The bestial Seed of Man and Woman , being the Seed of their own Will , shall not put on the Covenant and Blessing , but he , * who is not Born of the Will of Man , nor of the Flesh , but of God. 3. The Earthy Members , die in the Spiritual Birth , through Christ's Death . Externally 't is cut off , in the Temporal Death ; and 't is Buried in the Eternal Death , in the Nothing , and a new Angelical Form shall arise . 4. The Males were only Circumcised , for Adam had both the Tinctures , and was a Masculine Virgin. It was to be on the eighth Day , because six Days are the Man in Nature , the Seventh is the Day of Rest , which he had brought into disquietness ; by reason that the seventh Property , the Heavenly Nature died in him , therefore God gave him of Grace another Day ( viz. ) the Eighth , which is Christ. Ismael was the first Man ( though a Mocker ) thus taken into Covenant ; for Christ came , for Ismael's sake also , though the Doctrine of some dam● Children from the Womb. 5. Baptism is for both Sexes , on all Days ; shewing the need all have , and Christ's Universal offer of God's Mercy : also pointing out Christ's Humanity , who was both Circumcised and Baptized , and the First born from the Dead . But the Ens of Faith , by the Spirit was the Fire-baptism , for both Jews and Christians . CHAP. XLII . Of the three Men who appeared to Abraham in the Plain of Mamre , &c. 1. THE three Men , signified the Trinity , in highest Humility . In the heat of the Day , when the Humanity was enflam'd , with highest Rage , under God's Indignation . Appear'd to Abraham ( viz. ) to Adam's Children in the Souls Tent. Abraham bow'd himself ( viz. ) in his Faith 's Ens. The three Measures of Meal , the three Principles or three Worlds in Man : and kneaded , the Heavenly Humanity must be mixed with ours . The tender Calf , the Limus of the Earth , which is as a Beast before God. 2. The Lord asked for Sarah , he said , she is in the Tent ( viz. ) covered with earthiness ; that is , sees not who is with me . Sarah laughed , and fearing lyed , the Figure of Eve. CHAP. XLIII . Of the Ruin of Sodom and Gomorrah , how foretold to Abraham . 1. GOD saith , I am come down , to see if the Sin of Sodom be so great , as the cry of it , which is come up , viz. God , according to the Property of the Anger , seeth in the Devils and false Souls ; but his Love-eye , seeth not into the Apostate Souls . 2. Reason knows not what God is , nor where he dwells . God is every Essence , and dwelleth through every Essence , but possesseth no Locality , nor doth need space for Habitation . 3. But as far as he is called God , is no Essence , but through all things , and giveth himself in an Energetical way , but worketh not from without into it , but from within out of it , to his Manifestation . 4. The cry going up , and God's coming down , is thus ; 5. Inward , is above : outward , is below ; the Angelical World , is said to be above , and the formed outward , below ; as when a Fire is kindled , the light is above , the substance [ or matter ] below . 6. For the being within , without the substance , is the being above . 7. * Abraham's Praying for Sodom , shews Abraham to be a figure of Christ , withholding the severe Righteousness from falling on Man ; but there were only three capable of Mercy . 8. And whereas there * went but two Angels towards Sodom ( viz. ) not the Person of Christ , but God's Truth and Righteousness . The Truth brought out Lot , and the Righteousness remained in Sodom . 9. Lot knew them , and bowed , humbling himself before the Lord , but they at first denied to go in with him ; because his Wife ( by whom the earthy Matrix is signified ) could not go through the Judgment . 10. The Men bid Lot call all his together , but his Sons that were to Marry his Daughters would not ; for the wrath in them was so strong , as to withhold though the Truth drew them , as it did also Lots Wife , by which she was transmuted , as a terrible Example , till the last Judgment . CHAP. XLIV . Of Lot's Departure out of Sodom , and the terrible overthrow of that whole Region . 1. THE Angels took Lot , his Wife and Daughters by the Hand ; they were inwardly taken by the hand of Faith in the Covenant . So were the Men of Sodom , taken by the hand of their Essence , and brought into Judgment and Execution . 2. The Sun was Externally risen , so was Internally the Sun of God's Truth , the Sun of the Covenant , on Lot : and the scorching Sun of God's Anger , on Sodom . This figure concerns Babel . 3. Lot obtain'd the saving of Zoar ( and himself in it ) as oftentimes God's Children do with-hold great Plagues from falling on People . The Angel saith ▪ I can do nothing till thou come thither . God's Anger becomes impotent as it were , where the Sons of Love are present . It rained Brimstone and Fire from the Lord , &c. 4. It was not the Hellish Fire , which at the End shall purge the Floor ; if so , the four Elements had been changed ; for that inward Fire consumes Earth , Stones and Elements ; but this Fire , was generated in Turba Magna , an Egest or Thunder-clap : And though it be no palpable Matter , yet is a spiritual Substance , in which Mercurius doth enkindle , and there the flagrat doth fix itself into a Substance . 5. The first Principle did behold the third with a darting flash , or aspect . As if the inward dark spiritual World should move itself ; the outward with the four Elements would forthwith be swallow'd up . 6. Lot's Wife was apprehended in the Proba , and remain'd in the Salt Spirit ; for that , Covetousness was most predominant in her . 7. Lot's Daughters , caus'd him to drink Wine , and lay with him ; that they might receive the Holy Seed : which is not so as reason censureth , but that Ammon and Moab might spring from one Root in Affinity with Abraham's Line . CHAP. XLV . How God defended Abraham and Sarah . 1. ABraham's continual Travels , figureth Christianity ; which goeth from place to place , as a Stranger , without any continuing abode . 2. His being still protected , sheweth the particular care of God , still , as then , over every one of his Children . 3. His being faint and timorous , when he came to Pharoah and Abimelech , shews we are not to go in our Strength ; Abraham's Will of self , looking only on itself , was dismay'd ; yet in him was the great Might over all Powers : but it belonged not to the Human Ownhood , neither doth Christ in his Children belong to the Human Ownhood , but to the humble resign'd Will. 4. So in Abraham and in all Christians , are a twofold Will , one of this World , always standing in fear , the other according to the second Principle , the Kingdom of Heaven ; the poor captive Soul's Will , which immerseth its self into God's Mercy in Hope . CHAP. XLVI . Of Isaac's Birth , and casting out Ismael and Hagar , and what it means . 1. Lot being out , and Sodom destroyed , Abraham removed , shewing , that where Christ's Kingdom is corrupt , he will depart . 2. He lived under King Abimelech , ( viz. the Man of ingenious reason . At G●rar ( viz. ) the austere Life of Nature . 3. In this removal , Abraham followed his reason : Reason-light is the winnowing cross of God's Children ; this brought his Fear , also his Reproof , from Abimelech , whom he should have Taught . 4. God's Children are in themselves weak , as all others , yet not to be rejected ; for the Cross always stands by them ; as Abimelech by Abraham , Ismael by Isaac , Hagar by Sarah . 5. Sarah ejects her , and she wanders in the Wilderness , of brokenness of Heart ; then gave her Self and Son to die ; but the Angel comforts her . That is , in the Figure . 6. When Christ is Born in the Convert , the new-born Will rejecteth its own evil Nature , the Mocker ; then doth the poor forsaken Nature , wander and give up itself to Death , till the Angel comes and comforts it , that is , some faithful upright Man , or some beam of Light from Christ in the Heart , to give Living Water ; for of this Child must come a Nation , Christ must be Born , as a fair blossom out of the wild Earth . 7. These precious Figures have remained speechless to the World ; because of Man's Vanity , but now * the Mystery of the Kingdom of God shall be finished , and * the Child of Perdition be revealed . Man's unworthiness causeth Truth to be hidden , wherefore it was Christ preach'd in Parables . 8 Also we must know , whoever will understand the Old Testament , must set before him the two Types ; externally , Adam the earthy Man : and internally , Christ : and change both these into one , and so he may apprehend Moses and the Prophets . CHAP. XLVII . Of the Covenant of Abimelech and Abraham , and what it points at . 1. BEershebah , a bruising to Death , is the same Fountain which the Angel shewed Hagar ; which Abraham ( viz. ) Christ digged , and there afterwards preached the Eternal God. The Covenant between Abimelech and Abraham is the Covenant of Christ , with the Humanity , where he sware , not to destroy the Humanity , as he said , he was * not come to condemn the World. Abimelech ( viz. ) the Soul , out of the Father's Property : Picholl the outward Nature , the third Principle , Field-Captain or Officer of the Soul : Abraham is Christ , in the Humanity . Now Abimelech's restoring Abraham's Wife , saying he knew not , &c. signifieth , That the Soul of Adam knew not Christ , in the Tincture of Heavenly Venus ; therefore went into Self-lust ; but when God shewed it to the Soul , the Soul said , I knew not that God's Wife the Holy Tincture , the Heavenly Matrix , was in me . 2. But now , I restore whatever I have taken of the Divine Worlds Property , it is thy Wife ; then all the Women of Abimelech and his Servants , Eves Daughters , were healed . 3. Christ here sweareth , not to shew any unkindness to the Human Property , nor to the Children , nor to the Grandchildren or Nephews ( viz ▪ ) those springing out of the wild Property , where often a wicked Husband or Wife are joyned to a godly one , and so those Children spring from the wild Property . 'T is said , Thou shalt do according to the kindness that I have done unto thee ( viz ▪ ) in restoring thy Wife thy Image shalt thou do to me , and to the Land ( viz. ) the outward Man , wherein thou ( viz. ) Christ , sojournest , art a Stranger . Which Christ Sweareth , * As I live , saith , &c. Then Abraham , Christ , reproved Abimelech , the Soul , that the Soul's Servants , the Essences of Nature had taken away the Well , the Essence from the Heavenly Corporality ( viz. ) Christ's Body , in Adam ; for Christ's Holy Fountain sprung up in the fiery Essence of the Soul : which being taken to Self-Power , the Heavenly Image disappeared . And Abimelech , the Soul , answered , I knew not till this Day ( viz. ) that the Devil had deceived me . 4. Then Abraham ( viz. ) Christ , took Sheep , his Children the Jews , and Oxen the Gentiles , and gave them to the Father ( of whose Property the Soul is ) by an everlasting Covenant . And set seven Ewe Lambs apart ( viz. ) the seven Properties of the Natural Humanity of Christ , manifested in us . A part viz. a distinct Person . 5. We poor Jews and Gentiles may not say we are Christ , but his House : he is a * part with the Divine Property . But in right resignation when Man's Will is Dead to Self , Christ only liveth in it ; such Eternally witness , that Christ digged the Well . At Beersheba , the place of Contrition , Christ planted Trees , Heavenly Branches : Preached , &c. and remained there a long time ( viz. ) all the time of the Natural Life . CHAP. XLVIII . Of Abraham's Offering up Isaac . 1. ABraham is represented in Adams stead : Isaac in Christs Humanity : The Voice is God the Fathers ; so is Christ Offered by Adam's Children the Jews , to the Fathers Fire . Thy Son whom thou lovest , viz. thy will brought into Self-love , in the devoration of which in Gods Wrath-fire , the true Man Created in Adam , must be form'd and preserv'd as Gold or Silver in the Crucible , where Copper and all Impurities evaporate . On Mount Moriah , which God , not we , chuseth . 2. Christ wholly resigns up our Humane Will of self to his Father , in his Death for all , and in all Men : As when the stock of a Tree dyeth , the Branches die also , and as the Tree reneweth its Youth ( as the R●d of Aaron did ) it introduceth new Life into its ●ranches . Abraham rose early , teaching immediate obedience . * And girt his Ass , the Bestial Man , with power . Took with him two young Men ; one the Soul from the first Principle , the other the Spirit of the outward Life . Clave the Wood ; as Adam clave Gods Love and Anger . * On the third day ; pointing at Adam's sleep to the Angelical World , and the time of Christs Resurrection . Afar off ; the Final Offering of Christ , above two Thousand years . The two young Men to tarry with the Ass , till Christ is Offered and come again . Abraham took the * Knife , and Fire , Gods Anger and Death . * Isaac said , Here is the Wood , the Sins of all Men ; and the Fire , Gods Wrath ; but where is the Lamb ? Abraham's Ens of Faith saw the Lamb. Abraham bound Isaac ; so was Christ , and so must our self-wills be bound , and resign'd to God in entire earnestness . The Angel calleth hurt not Nature , as he had done to Hagar at Beersheba . He saw a Ram hung , &c. shews death kills not the true Man , but the pushing Beast , hung in the Devils Thickets of Thorny Cares and Vanity . Next follows the Blessing , increase and prevalency . And Abraham return'd with his Son and two young Men to Beersheba , into the toil and labour of this World ; so God exerciseth his people not always in operation of the Spiritual Figures , but in weakness and infirmities , in the Kingdom of Nature : And sometimes again under the Cross , and so they grow as in a Field , sometimes Storms , sometimes Sun-shine . 3. Nahor Abraham's Brother , had eight Sons by Milcah of whom came great Nations , the Assyrians , who tho' they sprung not from the Ens of Faith in the Line of Christ , the Blessing of Abraham passed on them . CHAP. XLIX . Of Sarah's Death , and Abraham's Hereditary Sepulchre . 1. WHile Abraham lived he was a Stranger , no continuing abode had he ; but when his Sarah died he would have a certain Possession of a peculiar and Hereditary Sepulchre , for his Wife , himself and Children ; which he would not have to be given him , but bought it of the Sons of Heth and Ephron , for four hundred Sheckles of Silver , viz. the Cave of Machpelah . The inward Figure of which is , That , 2. When Isaac , viz. Christ , is come , the two fold Body returns back to its original Mother , the Eternal and Temporal Nature . When the Saints die to self the outward Life : The resigned Life will no longer stand in a strange Serpentine one , it cannot of due right take the first true Field , but it must be purchased . Thus Abraham in the Figure of Christ , doth , of the Sons of Heth , who stand in the Fathers Figure . And that Christs Ransom is signified by four hundred Sheckles , hath this meaning . The first is the true Magical Fire , the second is the Light , the third the holy sound of the Mental Tongue , the fourth the conceived Ens of the other Properties , forming the holy Life : This is the pure Silver . 3. And whereas the Children of Heth would freely have given it , yet at last took Money for it : So hath God the Father freely given the Kingdom of Grace to Christ in our Humanity , but Christ would have it for a Natural Right . 4. By Canaan , understand the holy Chrystalline World or Earth , which shall be manifest . 5. By the two fold Cave or Pit of Machpelah is signified , Man hath a two fold Humanity ; one out of the Divine Ens and Heavenly Essence , the other out of time this Worlds substance ; both which should be put into an Eternal Sepulchre , and lye in its original Mother , leaving the one will in Death ; so that God might alone live , rule and will in the Soul , and Mans Life be only his Instrument . For the Soul hath turn'd itself aside from the only Eternal Word , into self-hood . This Distemper and unlikeness , must be buried and put again into a two fold Cave , and thence come into the Temperature , the Essence whence the Body and Soul did arise . CHAP. L. Of Abraham's sending his Servant for a Wife for Isaac . 1. ABraham , is herein the Figure of God the Father , Isaac , in that of Christ , Abraham's Servant , in that of Nature . The Canaanites , in that of the introduced Serpents Ens , the Bes●ial Man , which shall not Inherit . Here God makes his Servant , Nature , by whom he governeth ▪ Essentially bind itself , that it will not introduce the Serpents Ens , the dark Worlds Bestial Canaanitish Property for Gods Childrens Yoke-fellow , but Nature must take substance out of Abraham's true Humane Essence , in pure Love of the Heavenly Matrix , that so the New Birth might be holy in its Virginity as to the inward Man. 2. * Nature saith , How if , &c. viz. the right Humane Ens will not follow me ? * And God said , Beware , &c. viz. go not according to thy Reason ; but an Angel shall go before thee , viz. the Divine Will ; for self-will and reason must not Lord it , but Nature must be a Servant ; do as it is commanded , and commit it to God to bring on the ●ternal Marriage . But i● the Humane Will will not follow , the Messenger hath discharged his Office : The Rain ascends not up again without Fruit , Nature must declare that God hath given Christ all his Goods ; and now desireth Man to be his Wife . * And the Servant sware , &c ▪ viz. When God put his Holy Word with the formed ▪ Wisdom into the Natural Ens of Mary , then the Humane Nature sware Obedience . 3. And the Servant took ten Camels , ( and went to the City of Nahor in Mesopotamia ) viz. the ten Forms of the three Principles , to the Natural and Supernatural Life , viz. seven Forms of the Centre of Nature , and three Forms of the three distinctions of the Principles ; which are they whereby God causeth all things ; and the Goods of the Lord are the formed Wisdom of the great Wonders and Powers . 4. And the Servant caused the Camels to kneel by the Well near the City , at Evening . At , or in the last time or days of the World. The will of the Fathers Nature , the Mystery of the Nature of the three Principles , the Carriers of the formed Word , hath laid it self down by the Well-spring of God , the Divine Fountain . 5. The Silver and Golden Jewels , Bracelets and Ear-rings given to Rebekah , signifie the Heavenly Humanity of Jesus Christ , which is not given wholly into the power of the Fire-soul in this Life ; lest it become haughty as Lucifer and Adam , but Virgin Sophia meant by Rebekah , remaineth with her Bridegroom Christ , in the second Principle . 6. The Spices signifie the Holy Spirit . * Then they sate down to eat , viz. the Marriage Feast , the Joy whereof none but the Children of Christ know . * And when Rebekah saw Isaac , &c. When the disappear'd Humanity discovers Christ in it self , it falleth into deepest Humility , and is ashamed , vailing its Face before Gods Holiness and Clarity , that it hath lain so long Captive in the Bestial Man , but Christ taketh it into his Arms and leadeth it into his Mothers Tent , into the Heavenly Worlds Essence . And then was Isaac comforted for his Mother , for the disappeared Matrix , which was lost in Adam , now re-obtain'd in Virgin-like Cha●tity for his Spouse . CHAP. LI. Of Abraham's taking Keturah to Wife , and of his Six Sons and Death . 1. ABraham was old when he had Isaac , to shew Christ was to be in the old Age of the World , and Sarah was old , that so the Divine Ens might have the preheminence over the Humane , and she must have but one , for so is Christ , and all are Branches in the one Tree , viz. Christ in all . 2. But Abraham by Keturah had six Sons signifying the six Properties of the formed Nature , the operation of the six days : Isaac , viz. Christ is the seventh , the Sabbath . Of these six sprang six Nations , to them he gave gifts of his Goods , tho' not the In eritance , yet had the free Gift of Grace . So every Man hath Christ as the free Gift of Grace in him , none predestinated to destruction , for by those six are signified all Adam's Children . 3. In the right Adamical Man , out of which the Earth had its Original is the Covenant of the Free gift , but the own-self-made-gross-earthy Adam , who by Lust made himself a Beast is not capable of the Gift in the Covenant , but the right Man ( as a Tincture in gross Lead mortifieth the Saturnine will , and changeth it into Gold ) swalloweth up the gross Man , viz. the dark Worlds Property . 4. The Jews , Christians and Heathens have all this Gift , and Christ is the only available obedience ; all Men therefore who give up themselves in obedience to God are received in Christs obedience , for Names are not accepted . 5. My believing that Christ was Born , Died and Rose for me makes me not a Christian , but I must put on Christ , enter into his Obedience and Sacrifice , arise in him and Live in him . 6. When Abraham had brought his Lifes Forms into right order he resigned up himself into Mortification , tired with the Life of self , re●●ed in God. CHAP. LII . The History of Isaac , Birth of Esau and Jacob. 1. AFter Abraham's Death , God blessed Isaac , and he lived by the Well Labairoi , viz. the Well of Living and Seeing , his Soul dwelt by the Fountain of Divine Love. The desire of the Soul , is the Fiat , which takes the holy Love Tincture into it self , and makes it Essential ; as the Metalline Ens gives its de●ire into the Suns Tincture ; that out of them both the fair ▪ and precious Gold is generated : So doth the Deity inhabit in the Soul , and co worketh , but is not comprehended . 2. The Souls Magical Fire , by the Divine Love desire is inkindled into a shining Lustre , so doth the Souls Magical Fire become the Bridegroom to the precious Sophia but the Mortal Soul ; from the Stars or four Elements attains it not in this Life , but that Soul that cometh from the Centre of the Eternal Nature , out of the Divine Lubet through the Word , whereby the Divine longing formeth the Wisdom into Substance . This Soul is that which is betrothed to Sophia . 3. Ishmael had twelve Sons , six of the Inward , and six of the Outward Nature of the Humane Property : They were afterward Potent , Renowned Nations . Whereas Isaac and his Children were as Pilgrims ; shewing , Christs Dominion is not of this World ; and yet the Kingdoms of this World shall fall before Him. 4. Esau and Jacob's strife in the Womb , shews , that when Christ first manifests himself in the Adamical Nature , the strife of the two Kingdoms begins . The Serpent stingeth the New Birth ( Christ ) on the Heel , ( a woful Distress ) but Christ assaults the Head : And tho ▪ Esau be First-born , Jacob comes soon after and deprives him , and makes Esau ( the Kingdom of Nature ) his Servant . * And , in that Esau came forth First , and was Red , and all over Rough : The Red betokeneth the Fathers Nature in the Fire , ( the Rough the Earthy Bestial Nature . ) CHAP. LIII . How Esau contemn'd his Birthright , and sold it for a Mess of Pottage . 1. THere is in this a Twofold Figure ; for Outwardly , it is the Figure of the Earthy Man , who carelessy and profanely gives away the Heavenly Substance , to satiate its Lustful Will , and fill its Carnal Belly : But Inwardly , Esau had the Souls Centre , viz. Adam's Nature for a natural due Right ▪ which was Faint , and wearied by the Driver ; This would Jacob , ( who betokened the Power of the other Adam ( Christ ) have him [ This Day ] viz. from That day forward , wholly to give up and Resign . And would give him the Divine Ens. And in This Inward Understanding , Abraham was the Field , Ishmael the Root , and Isaac the Fruit : Also now , Isaac the Field , Esau the Root , and Jacob the Fruit. And we see the Blossom and Fruit hath far a more subtle , pure Property , than the Stalk and Root ( by influence of the Solar Rays . ) 2. The meaning of this Figure is , that the evil Adamical Mans Will , must be resigned up . It is Rejected , and availeth not in the Kingdom of God. Not that the Person of Esau was intended ( as Babel ignorantly teacheth ) to be by Gods Soveraignty Reprobated and Hated . CHAP. LIV. How Isaac , by reason of the Famine , went down to Abimelech at Gerar , &c. 1. HEre is shewed the Kingdom of Grace and Nature . The Famine , shews Adams Temptation , wherein he should have fed on the Word of God , and not gone into the strange Kingdom of the Stars and Elements ; where he Denied his Wife , viz. the Heavenly Genitress in him , and brought his Lust into the Bestial Property . 2. And that Isaac grew so Great there that Abimelech was afraid of him , shews Gods Blessing on the Kingdom of Christ. 3. The Servants of King Abimelech's stopping the Wells , digged by the Servants of Isaac , sheweth , that Abraham and Isaac having digged in the Ens of their Faith , the Knowledge of the Messiah , the same is obscured and stopped up by the Earthy Reason . * And then they digged and said , we have found Water ; and Isaac call'd it Sheba , ( hinting at Saba , the Saboth , ( Christ ) call'd also Beer-sheba , viz. the Contrition or Breaking ; where the Saboth through Death , brings forth the Fountain of Life . 5. That Esau lived Forty years , and then took two Evil Women to Wife ; points at Adam's Forty days in the Proha ; and then took two Evil Wives , viz. one of the Bestial Property of the four Elements ; the other the Astral , which were a vexation and grief of Heart to Isaac and Rebekah all their Life . Thus as the whole Old Testament , is a Figure of the New , so is the New of the Future Eternal World. CHAP. LV. Of Isaac's Blessing Jacob unknowingly when he was Old , and ready to Die. The Gates of the Great Mystery of the whole Bible . 1. REason from this Figure conjectureth , ( 1. ) That Rebekah lov'd Jacob more than Esau. ( 2. ) That it was from Gods Predestinate Purpose ; because Esau was not worthy of it . 2. But rightly to interpret it : The Patriarch Isaac is the Figure of God the Father ; Esau , of the depraved Humane Nature ; Jacob , of the New Birth in the Humanity of Christ ; Rebekah of the Virgin Mary . 3. The Fathers Blessing would bring it self into Adam , but his Heavenly Ens was extinct ; and the Kingdom of Nature so Poyson'd , that it must be Dissolv'd ; for Adam's Fiery Tincture ( by being awakened in the wrath ) became an Earthy Image ; and mortified the Heavenly ; so that the Kingdom of Nature was ( in its own power ) uncapable of the Fathers Blessing ; and could not be remedied only by a Blessing ; the Blessing must become a Substance ; the Fathers Blessing turn'd it self on the Adamical Female Lights Tincture ; and from the power Thereof , did assume the Souls Nature ; and then bruise the fiery Serpents Head , and transmute the Souls fiery Will into a Love-fire or Meekness , viz. the power of the Light. 4. Esau was Hairy or Rugged ; signifying the gross Bestial Property ; and Christ did put on our Hairy Beast-like Skin , to make us capable of the Blessing , and destroy our Death of the Bestial Property . Even as Jacob could not get the Blessing , without having the hairy Garment on . 5. Isaac's feeling Esau ▪ s hairy Garment on Jacob , signified the Fathers reaching into the Essence of Christ , whether it were the first Image Created in Adam ; whence was Christs Agony and Bloody Sweat. 6. And as Isaac found outwardly Esau's Skin , but inwardly heard Jacob's Voice , yet Blessed him instead of Esau : So had Christ our Rugged , Humane Property , yet God said , This is my Beloved Son , &c. and Blessed our Humanity . 7. The Blessing given Jacob denotes , that the New Man in Christ should take away the Scepter and Might from the Devil , and Man of Sin , and be Lord over his Brethren ( the Adamical Nature ) in Flesh and Blood. 8. The Corn and Wine , and Dew of Heaven shew God blessed our Humanity in Christ , with the Earth and Resurrection . 9. Esau's bringing his Venison , and Isaac's Astonishment , shew , that Gods holy People would have the Will of their Reason be done . Their Misery is , that Reason entreth into its Dominion , which knoweth not the ways of God. 10. Esau was Blessed also with the Dew of Heaven and Fatness of the Earth ; should live by his Sword ; and when he should have the Dominion should break the Yoke . 11. But Isaac doth not say , Live thou by thy Sword ; but Thou wilt Live so , &c. wherein he Prophesieth that the corrupt Nature would be a Tyrant and Murtherer ; and doth not justifie the use of outward Weapons and Violence , but that he ( through his Anger ) should serve the Anger of God ; and so his hat●●g Jacob noteth what the Great Ones of the World should do , for the Devil rageth , that the Kingdom of Christ should take away his Throne . CHAP. LVI . Of Jacob's Leaving his Parents for fear of Esau , and of his Vision of the Ladder . 1. JAcob having the Blessing and Unction , soon departed from his Fathers House and left all to Esau ; so did Christ ( of whom this is a Figure ) after he had anointed our Humanity , fled with it out of our Adamical House , to the first Paradisical House . So must the Christian fly the Depraved Nature ; begin the Pilgrimage ; leave the Temporal Honour and Goods to Esau. When Jacob had left the Riches of the World , he saw the Ladder ( which was Christ ) leading to the Eternal Kingdom ; and by It , the Angelical World descendeth , uniting Heaven to the World in Man , while the World Hate , Reproach and Persecute them : An Example of which Mocking , are Esau's two Ishmaelitish Wives . 2. God said , In thy Seed shall all Nations be blessed ; * shewing that Christ hath truly taken on him our Humanity , ( the Adamical Soul ) in which the Divine Ens hath unfolded the highest Love in the Name Jesus ; and overcome the Wrath of the Eternal Nature in our Souls , ( which is from the Fathers Property in the Anger ) and chang'd it into Love and Divine Joy ; not through a strange Divine Seed only , but in , and through Adam's Soul and Body ( destroy'd Hell ) which was reveal'd in Paradise . 3. Jacob's Fear when he awaked , Typified Christs Agony in the Garden . CHAP. LVII . How Jacob kept Laban's Sheep Fourteen Years for his Two Daughters , &c. 1. RAchel is here the Figure of the Noble Sophia , ( the Bride of Christ ) whom the Soul having once seen with great Joy , earnestly desireth and serveth ( as Jacob seven years ) willingly for : But at the Wedding the other Sister Leah , signifying the Cross of Christ is laid by him , that the Soul may not sport it self in the Garden of Roses , but be in Trouble ; Tried and Humbled : Her tender Eyes signifie tenderness of Heart . 2. And then the Virgin Sophia is given to it , but what That Joy is , They only know , who have been Guests to this Wedding ; which Joy afterwards passeth away , and the Noble Sophia is as it were Barren . Mean while Leah under the Cross of Christ , beareth Fruit with Patience and Labour . 3. And as Rachel said , Give me Children , or else I die , so saith Sophia , Work ( in my Love desire ) Divine Fruit , else I will depart ; which the Soul ( in its own power ) cannot ; but doth Therefore Pray earnestly ; Thenis Joseph the Prince of Egypt , viz the House of Flesh and Blood , where dwells the Heathenish Pharaoh ( the Bestial Spirit ) but over It ( and Reason also ) is the humble , chast , modest Joseph , made Ruler . 4. But the Children of Leah , Reuben , &c. bare the Figure of Lust , Glory , &c. The rest of this Chap. is referr'd to 77. of the Myst. Mag. and Gen. 49. CHAP. LVIII . Of Jacob's serving Laban , and of his Wives , and Children , and Wages . 1. JAcob was in a servile condition twenty years , till he had begat the Twelve Stocks of the Twelve Tribes . So is a Christian Born under the servile Yoke of the domineering self Adamical will : And their being Begotten in Servitude , shews Gods Children are but strange Guests here , but shall go out with great Riches . Leah's being despised for her blear Ears , shews the same . 2. The inward Figure is , Adam went out of Paradise and serv'd the Kingdom of this World ; yet as he was going out , God shewed him the entrance in again , viz. by the Womans Seed , ( as is signified by Jacob's Ladder ) mean time the Kingdom of the Stars , &c. vexeth Adam , with heat , cold , sickness and misery . Jacob's getting great Riches by peeling Rods , &c. shews how Adam's Children should by subtle working in Nature acquire to themselves for a Propriety the Wonders in Nature which they shall carry away as an Eternal Propriety , so did the Destroyer of the Serpent with Divine subtilty put on Humanity , and took away the outward Kingdoms Power . 3. The ring streaked , speckled and grizled denotes the half Earthy , and again the new-born heavenly Nature . 4. The Kingdom of Nature lay in Adam in the Temperature ; all the Properties were of equal weight , but when the will of the Soul went into the separation it was thereby captivated till the Divine subtilty draws the Kingdom of Nature to it self , and re-entreth with the Wonders in its new Man again into Paradise . 5. But Jacob's peeling the Rods justifieth not subtilty of deceit , but only is a Figure representing the Spiritual subtilty . 6. And as Laban disappointed Jacob by changing his Wages ten times , so goes it with the Child of God here , whose expectation of Gods Blessing is often frustrate , but yet his Faiths desire draweth to him Christ the Eternal Wages , and in him the out-spoken Word the Kingdom of Nature , wherein lye the Wonders and Being of Man which is kept to the great separation , when every one shall reap what he hath here sown . 7. Jacob had Dinah by Leah , who was the Figure of Eve , who fell by her Curiosity . 8. When Rachel had Born Joseph , whose great chastity and fear of God shews Gods Blessing had stirred up the Tinctures of the Kingdom of Nature , then doth Jacob call for and receive his Wages , for Joseph ( that is ) Christ , was Born , who should feed him , and give the Eternal Succor , by bringing his Father and Brethren into his Lords Countrey . CHAP. LIX . Of Jacob's departure from Laban , &c. 1. LAban's Children said Jacob hath gotten all our Fathers Goods , and Laban's Countenance was changed ; pointing us , that when Christs Spirit in Man hath won the rule of the Humane Nature , then the Serpent in the wrath of Nature enviously opposeth the poor Soul , pressing for worldly Honour and Pleasure . But then God saith to the Soul , as here to Jacob , Return into thy Fathers Countrey , viz. into the Eternal Word out of which it proceeded , which it doth and flyeth , as did Jacob. 2. And as Laban , so do the wicked World pursue , but God aweth them . Thus also is Christ Figured . who put himself in Mans servile Yoke , took Adam's Daughter , viz. the Humane Nature in Flesh and Blood , and in the end carried to his Fathers Countrey his acquired Goods , which Laban nor his Company , viz. the Devil nor his , could not rob him of . 3. Laban's Gods stoln by Rachel , might well be the Images or Statues of those of his Ancestors deceased , his Love of whom made them patterns for his Instruction . 4. Rachel's stealing them , hath an inward and an outward Figure . First Christ took the Rachel our Humane Nature , which had taken to it self the Idol wills , and broke those Idols . Outwardly , it points that as Jacob left Laban , so did Israel Egypt , but brought their fleshly Idol desires with them , which in time swerv'd them from the true God. 5. But Laban's pursuing , noteth those of Natures Kingdom persecuting them that leave Babel's Worship and Pageantry , refusing to be conducted on their way by the Worlds Mirth , Tabrets and Solemnity ; for Christ being Born in them , their Mind leaveth Adam's servile House of Images , and Gods Host of Angels are appointed his Guardians . CHAP. LX. Of Esau's going to meet Jacob with Four Hundred Men. Jacob's Present and Wrestling , &c. 1. ESau's coming with four hundred Men signifieth the Kingdom of Nature in the Anger of God , which was the first born , and in the four Elements , at which Jacob was astonished , so was Christ at Mount Olivet . 2. Jacob's dividing the Herds into two companies points at Christs twofold Humanity , viz. the Heavenly and Earthy , that when these Warriours should smite the Earthy , the other which came down from Heaven should escape . 3. Jacob's Presents are Christs Prayers . 4. His humbling himself , saying , I came over with my Staff only , but am now two Bands ; so did Christ in the Garden ; whose two Bands were the Heavenly Humanity perish'd in Adam , and that of the Limus of the Earth ; with both which Jacob , viz. Christ was to return to his first Paradisical Countrey and Angelical Kindred . 5. Sent five hundred and eighty Cattel , viz. Christ sent out Lusts to the Anger of God. 6. Jacob also sent his two Wives , viz. Christ sent the twofold Spirit of Man , viz. the Soul and the Spiritus Mundi , viz. the inward Eternal Soul , and the outward Soul. 7. Two Handmaids , viz. the twofold Humanity of the Body . 8. The Eleven Children , viz. the Eleven Apostles . 9. And passed over the Brook Jabock , viz. Kidron . 10. Jacob's Twelfth Son lay yet unborn , so now was Christs Twelfth Apostle not chosen in the room of Judas . 11. Jacob staid alone , and there wrestled a Man with him , viz. the great love of God in the Name Jesus , did wrestle with Gods Righteousness and Truth which was on Mount Sinai . 12. All Night of the darkness of Gods Anger . 13. The Ham of his Thigh was displaced , viz. the Adamical Humanity was displaced , but not broken , to die Eternally . He halted , viz. being Lame to the Pride , Vanity , Malice , Lasciviousness ▪ &c. of this World. 14. The Man said , Let me go , for the day , viz. the Eternal day dawneth : But Jacob , viz. Christ said , I will not let thee go until thou bless me , viz. the Humanity . 15. And the Man said , What is thy Name ? He said , Jacob. Then the Man said , Thou shalt no more have a self name , but Israel , viz. a Tree of Life , or Christian , viz. a sprout on the Vine Christ. 16. And Jacob asked what is thy Name ? But Christ said why askest thou , ( that is ) I am no stranger , thy Name and mine shall be one . But God without Nature and Creature is the Eternal one and Eternal good , the Abyss and Profun●ity , no place is found for him , no Creature can Name him ; for all Names stand in the formed Word : But God is the Beginningless Root of all Power , the Vegetables know not how the Sun blesseth them . 17. Man hath lamentably lost the five Vowels , the Holy Ghosts Language , for the whole New Testament is couched up in the Old. 18. When God blessed Jacob he called the place Penuel ( that is ) where God is manifest in the Soul. 19. And when he was departed thence , the Sun , viz. of Righteousness , arose in him , and he halted , his self-will was lame in its ability . 20. And the Children of Israel eat not of that Sinew to this day ; for they understood that Mystery , and Instituted this Memorial , viz. the displacing of their Bestial Wills ; which if the present Jews and Christians well underst●od they would not hunt after Covetousness and Lust , yet under Christs Purple Mantle . CHAP. LXI . Of Jacob and Esau meeting all Heart-burning turned to Joy , &c. 1. BLind Reason should learn the meaning of Gods Decree , Rom. 9. 13. and Mal. 1. 2 , 3. for , here was Esau the Type of the corrupted Adam , and Jacob of Christ , who came to help Adam , and were of one Seed , to shew Christ must become Flesh. And Jacob appeased Esau by his Humility , as did Christ by his great Love in our Humanity in our Anger-soul , appease the Anger of God , when he gave up his Heavenly Blood , with the Tincture of Love into the Anger of God ; for then was the Anger in the dark World turn'd into a Love-fire . 2. Jacob seeing Esau coming with four hundred Men , divided his Children to Leah , and to Rachel , and to both the Handmaids , and passed before them , and bowed seven times , &c. 3. When Christ in our Humanity entred his Sufferings , Gods Anger in the four Elements met him . Then Christ divided the Heavenly Worlds substance which he brought from God , signified by Rachel from the Natural Humanity , from Adam ( or Spiritus Mundi ) Typed by blear-ey'd Leah , wherein yet the destroyer of the Serpent was Born , as Judah of Leah while Rachel was Barren , till Christs Spirit made her frui●ful . 4. And as Jacob set the Handmaids foremost , so did Christ first cause the Earthy to pass through the sharpness of Death , next Leah the Body out of the Limus of the Earth follow'd . 5. And after her , Rachel , the Heavenly Limus , with the Prince Joseph the Divine Worlds substance 6. Jacob bowed seven times in this Humility , appeasing Esau , so did Jesus through all the seven forms of Natures Life . 7. As Jacob yielded up his Riches and Life to Esau , to do what he would with him , so did Christ to Gods Anger . 8 Esau ran to meet him , fell on his Neck , wept and kissed him , so when the Essence of Gods Anger in Man , tasted the sweet Love in the Name and Blood of Jesus , it was transmuted into Compassion . 9. And E●●u beheld the Women and Children , and said , whose are these ? &c. Man , whi●e he●d in the Anger and Darkness , was not known to the holy Image , but Love made him known . 10. Their order of co●ing to Esau shews how poor Eve's Children were brought through Christs Suffering and Death , into the Countenance of God , first the Body of Sin through Death , then the Body out of the Limus of the Earth , which in the Resurrection is esteemed strange , therefore Typed by a Handmaid . And lastly , the fair Image Created in Adam . 11. Jacob's Presents signifie the Children purchased b● Christ , and given to the Father , so shall Christ deliver up the Kingdom to the Father . 12. Yet is Esau's Compassion , and weeping on Jacob the Type of repenting Sinners sorrow . 13. Esau said , Let us go together ; Jacob saith . The Children are tender , &c. I will follow softly , &c. When Christ in his Sufferings had appeas'd his Fathers Anger in the Kingdom of Nature , the appeas'd Anger would instantly take the Journey , viz. in the Life of Man. But the Love said , Man is too tender , and may fall ( by Temptation ) in one day I will follow slowly with them , to the end of the World. 14. Esau would have left some of his Men with Jacob , but Jacob said , what needeth it ? viz. God the Father said , Let me leave some Laws of my severe Righteousness , but Christ saith , Let me with my redeemed Children only find Grace in thy sight ; for they cannot fulfil thy Laws . CHAP. LXII . Of Dinah Deflour'd , all the Males of Sichem slain by Simeon and Levi. 1. JAcob had Twelve Sons , six of them were of Leah , and Judah ( of whom came the Humanity of Christ ) was one of the ●ix . 2. Then bare Leah Dinah , which Daughter of Fleshly Love went after the Daughters of the Land a gadding , lively prefiguring Christendom who instead of continuing in the humble simplicity of Jacob's Tents at Succoth , and remaining a Stranger to the Customs and Behaviour of the proud wanton Daughters of the Land , mixeth with the Heathenish Wisemen in Fleshly Lust , and bringeth forth a Bastard , half Christian , and half Heathen , compos'd of the Profession of Christ , and the Heathenish Notions , viz. Philosophy , Schools , Colledges , Heathenish Festivals , &c. 3. And as Simeon and Levi , after the Men of Shechem had Circumcised themselves , yet Murthered not only guilty Hemor , but all the Males , tho' Innocent , so hath Christendom dealt by many Nations , who having conformed to some of their Opinions , yet are causlesly kill'd by the Antitype of Simeon and Levi. Therefore are the Potent Countries of the East departed from these Murtherous Pretenders to Religion , to the Doctrine of Reason . CHAP. LXIII . How Jacob leaves Sichem . Rachel bare Benjamin , Isaac died . 1. AFter Simeon and Levi had Murthered the Males of Sichem , Jacob by command of God removed to Bethel , after he had first taken away from his people their Idols and Ear rings , and buried them under an Oak . And at Sichem built an Altar . Which hath this Figure , That when the Spiritual Whoredom of the Jews and Christians had drawn on them Wars and Miseries , God commanded his people to withdraw and erect an Altar of Humility and Fear in their Hearts . 2. Then are their Idolatries , Wars and Pride buried in Gods Anger ▪ in his hungry wrath , viz. under an Oak which hath a Magnetick , Tenacious , Attractive Property , making a hardness and blackness , there will their Sins and Blasphemies lye buried , till the Earth can no longer cover them . But the fear of the Lord will fall on the pursuers of those that so depart , and Build Gods Altar in them . 3. God appear'd to Jacob in Bethel , which Bethel signifies a condescention of the Deity in the Humanity . 4. And they went from Bethel , and it was a Field breadth from Ephrath where Rachel brought forth Benjamin , but in hard labour , so as she died . 5. Adam was gone a Field breadth from Gods Altar , viz. out of the Spiritua World into the Earthy , where with the Death of the old Man the new must be Born. 6. So also , when Christ had consummated his Passion , and Judas had perished , Matthias was chosen an Apostle . 7. After this , Reuben defiled Bilhah Rachel's Maid , his Fathers Concubine . This Concubine representeth the Stone Churches in which God generateth his Children , but the Adamical Man playeth the Hypocrite in them ; for none that is dead c●● awaken another that is dead , nor can one that is Blind shew the way to another that is Blind , but both will fall into the Pit , their Ministers having lost the true Divine Power . Reuben was given to fleshly Lust and Self-love , and in that regard rejected of God. 8. Yet those places , though no more holy than other places hurt no Man , being at first well intended , yet their Ministers who Officiate for Honour and Profit without the Divine Unction are Adulterers , and as profitable to the Church as a fifth Wheel to a Waggon . 9. Jacob's returning to his Father , and Isaac's Death at Hebron , where he was a Stranger , shews Gods Children to be all Strangers here , and must all go to their Fathers Countrey , viz. the Angelical World. CHAP. LXIV . Esau's Genealogy , his own Name and Posterity ; and of Joseph . 1. ESau's Children and Childrens Children being set down with so great observation , is not without its Figure . We must know we may not condemn him to Hell , but that he and his Posterity bare the Image of the Earthy Glory , Might and Power . 2. From his own Name Esau , the sau being cut off , viz. the Swinish Bestial Property , there remains the E the Angelical Property . 3. And the Spirit calls him Edom , which dom in the * High Tongue signifies Red , as Tinctured by the Blood of Jesus . But of his Children more is said in another place , viz. of this Authors Writings . The remainder of Chap. 64. follows , beginning the Third Part. Mysterium Magnum . The Third Part. CHAP. LXIV . Of Joseph Jacob's Son. 1. JAcob had cast his Natural Love on Rachel ( being Fair ) but she was unfruitful till their Age had wither'd fleshly Love. A Child they desired , prayed for and obtain'd , which represented the pure and right Adamical Humanity in its Primitive Chastity and fear of God ; as the first Adam in Innocency . 2. For in Leah , viz. in the simplicity and lowliness arose the Line of Christ. A Christian should stand at once in Christs Image , and in Adam's ; such was Joseph , therefore Jacob most lov'd him , sprung from his chast Love to Rachel , wherein Christ had imprinted and revealed himself , in this copious Figure of Regeneration . 3. Thence was it Joseph discover'd all falshood of his Brethren to his Father , as did Christ reprove the World for sin . 4. Joseph's Natural Brethren , in the Type of Christendom became his Enemies . 5. His Vision , that he should be a Prince over his Father and Brethren , points at the new Man , undergoing all hatred , Reproach and Persecution . 6. Sometimes God raiseth up some honest pious Ruler , like Reuben ( the eldest Brother ) to restrain their Cruelty ; yet not so wholly to oppose , but divert them , that he may deliver ; willing them to throw him into a Pit. 7. Joseph was sold for twenty pieces of Silver , and Christ for thirty , to shew the Humanity of Christ is higher and more perfect than the Humanity of others : For he was not from the Seed of Man , but sprung from the natural Property of the Lights Tincture , which assum'd the Fires Property , viz. the Adamical Soul. 8. A Christian is sold into the hands of Men to suffer ; but Christ not only suffered in the hands of Men , but gave himself up also to the wrath of God , thence came the Sweating Blood. 9. The whole acts of Joseph paint out how Adam's Children come to be Christians , by being put ( by the process of Christ ) into the Figure , and be made an Image of Christ. 10. Also how God in the process of Christ , sets Christ at the Right Hand of God : As Joseph , after he had been brought through the process of Christ , was set at the Right Hand of Pharaoh . CHAP. LXV . Of Judah and Thamar , and how they Figure Christ and Adam . 1. THE Figure of Judah and Thamar interrupts the History of Joseph , for his represents the demeanour of the true Christian. Theirs a Christians growth out of Adam's Image . 2. * Judah Figur'd here the old and new Adam , Thamar the Earthy , and also the new Eve. 3. Judah went away from his Brethren ; and saw a Canaanitish Woman , &c. so did Adam go in his Lust , from his Fathers House into the four Elements . 4. Judah begot three Sons , the first he called Er , viz. self-will , signifying the first World before the Deluge . The second the Mother call'd Onan ; the World next after the Flood Onan , O no , my Lord drown me no more . The third she call'd Selah , a recomprehension , viz. the time of the Law of Nature offering righteousness to Man , and laying open of Sin which reached till Christ. 5. Judah gave this first Son a Wife call'd Thamar , the Incorporated Covenant in the Seed of the Woman , but they look'd only on the outward Eve , and committed Whoredom with her , but the inward Eve was fruitless . Therefore God slew Er the old World , and bid the new Marry Thamar , and raise up Seed to his Brother , viz. in the Covenant ; but the second Son brought this Seed into Vanity as did Nimrod , then the Lord slew him also , viz. Sodom and Gomorrah , and the Canaanites whom ●●●●el drove out . * Then said Judah to Thamar remain a Widdow till my third Son Salah be grown up . 6. But the Woman was not given to the Law , but Judah Gods Word and Power must raise up this Womans Seed which was fulfilled in Mary . 7. * The Pledges given were his Ring Bracelet and Staff. The Ring is the Soul , the Bracelet the ●●●ward ●●rit , of Spiritu● Mundi , the Staff the Body . Then she put on again her Widows Apparel , so do Gods Children after Christ is conceiv'd in great Joy in them , that the noble Seed be not known , they do after this Union enter again into the state of Mourning as of a forsaken Widow . 8. And as Judah committed and intended Whoredom , so did the Jewish Priests in their outward Sacrifices which God bo●e with , but mixed himself only with the Faith in the Body , Soul and Spirit of Man. 9. Tho' the precious Line of the Covenant pressed in Perez through Judah's Whoredom , yet it shews Mans Misery that even the children of God in their corrupt Nature in their Wed●ock , have nothing chast and pure in the sight of God , but is Bestial and a Whoredom . 10. How then should we pray that Christ would enter with his Heavenly Virgin Seed , and change it into the Paradisical Image again ? 11. Such a Figure we see also in David with B●thsheba , under whose Murther and Adultery God set the Line of the Covenant in the middle And after again in Solomon who had so many Wives and ●onc●bines ▪ and joyned himself to Idolatrous Women : To shew Christ should set himself in the midst amongst the Heathen , and tear away their Idolatry , and convert their Hearts to himself . 12. * Of the Twins , the first put forth his Hand and the Midwife tyed a red Thread on it , but he pulled back his Hand , and the other came out first . First the Humane Nature according to Adam's right and self-will puts forth , about this Humanity of Christ , the red Thread , with shedding of Blood is bound , then must it return again into the Word , then cometh the inward new Man first . Thus is modellized Christs breach through Hell , Death and Wrath of the first Principle . CHAP. LXVI . How Joseph was sold to Potiphar . And of his Chastity and Fear of God. 1. POtiphar having bought Joseph , set him over his whole House ; so must the Christian let the Government be Christs then shall his twenty pieces of Silver become thirty pieces ▪ viz. the Adamical Humanity be exalted . 2. The Wife of Joseph's Master cast her Eves on Joseph , viz. The Whorish Eve ( the Bestial Lust in the Prison of Flesh and Blood , wherein is the Serpents ●ting ) assaulteth the new regenerate Child , who must converse in this World with such impure Lusts ; for which cause the Body must die and rot , and this Bestial Spirit be destroyed ; for in it the Devil draweth the Noble Virgin Child , the chast Joseph ; who saith , I will not lye with thee , nor be near thee , thou art the Wife of the Spirit of this World. 3. Joseph was alone , and she caught him , and he fled and left his Garment , &c. The Soul is alone , the Spirit of God not stirring in it , and then doth the Devil ( by the Whorish Woman ) storm the Soul in the Lifes Essence to defile the precious Virgin Child , for the Serpent would copulate with the Soul , but the chast Divine Child flies . viz. hides it self in its own Principle , that it comes not near this Whore in Flesh and Blood , thus strongly the Divine Purity shields it self . 4. Gods Children have no danger greater than worldly Exaltation , for that is the Throne of Pride , Lust , Cruelty , Wrath , and of the Prince of this World , which is not resisted but by giving up self , as did Joseph and Daniel . 5 , Then his Master put him in Prison , &c. This figureth the final Tryal of the Child of God , who is resigned wholly to God , and dead to himself , and his own will. ( As a Prisoner condemn'd expecting Death , knoweth not how to get comfort from any Creature . ) But liveth in the unsearchable will , standing again in the first Image is a similitude and spark of the One and the All. 6. It is better not to know than to will according to self , for the will of that which knoweth not , passeth away with the creaturely Life , but the will to self rendeth it self off from the intire will into restless inquietude ; which is the Source and Torment of all the Damned , the strife of the will bringing Enmity . 7. But God is the will of the intirely resigned Man , in him Sin ceaseth , and tho' Gods will of Anger stir in him to bring down Fire as Elias , yet all is right ; for God doth it by him as an Instrument . Night is turn'd into day , the Curse and Malice of the World into Paradise , as did Joseph's Prison , and Daniel's Den lift them up . CHAP. LXVII . Of Joseph's Expounding the Dreams of Pharoah's Butler and Baker . 1. THE Art of Astronomy according to Astrology may Interpret . But Joseph got by resignation into the total ; and in it the Divine Eye which sees the ground of all . 2. Every Man hath the Image of his Constellation in himself , and when time comes for kindling the Magick Image to work , the Astral Spirit seeth what Figure it self hath in the Elements : But the Elements affording only a Bestial Figure , the Astral Spirit hath only a Bestial appearance . So a Beast dreameth according to Fan●y , as doth a Bestial Animal Man. But there is great difference betwixt the false wicked Soul , which daily willeth and figureth Bestial things , and the pious Divine Soul wherein Gods Spirit is manifest . 3. But the right Visions are , when Mans will resteth in God ; then it seeth with Gods Eyes , for then the Astral Spirit cannot model it self into the fancy . CHAP. LXVIII . Pharoah Dreaming saw seven Fat Kine , &c. 1. THese Dreams were shewn Pharaoh out of the Centre of Nature , therefore the Natural Magicians who saw only into the working of Nature in the Constellation understood them not ; but Joseph being a Divine Magus understood them . 2. The Egyptian Art Magick was common , but being abus'd to Witchcraft , was ●upprest by the Divine Magia in the Kingdom of Christ. And it was well , that thereby the Heathens Faith in their Idols , which tho' they had their ground in Nature , were above their Sphere , worshipt for Gods , Might be rooted out of Mens Hearts . 3. But Titular Christendom is surcharg'd with such Magi as have only an empty babling of supernatural Magick without natural understanding of God or Nature , but make Images of Faith and Opinions about Religion , being really dumb Idols . 4. Therefore as it was necessary that the Natural Magick should be discontinued where the Faith of Christ was manifest ; so is it now more necessary that the Natural Magick were again restored , that Titular Christendoms Idols might through the formed Word in Nature , also by new Regeneration be suppressed ; not to take up Heathen Idols again , but to shew by the formed Word in Love and Anger with its re-expression , the Essence of all Essences . 5. The seven Fat Kine and good Ears of Corn , denote the seven Properties of the Eternal Nature in the good and holy Ground , the Lean Kine and Blasted Ears the seven Properties in the Wrath. The seven Fat and Well-favoured Kine and full Ears , Figure what God made Man at first ; and the seven Lean and Blasted , shew what Man made himself to be , And Joseph Figureth Mans Restoration by his Deliverance and Advancement . CHAP. LXIX . How the Famine driveth Joseph's Brethren to him , and how he shew'd himself to them . 1. THE 42 of Gen. Figureth excellently the real Christian , who by Persecution is in Christs process : And how he not only forgiveth , but is graciously bountiful to his Persecutors . Also how Sin brings Anxiety on them . And Gods severity against Sin , that the Sinner may dread it , and leave it . 2. By Benjamin the youngest Brother , is signified the Adamical Humanity , viz. that Image of the Heavenly Worlds substance which faded in Adam . 3. The particular parts of this 42. Chap are so manifest , that the inlightened Soul , tho' it runs may read its Tendency , Figure or Language . CHAP. LXX . Jacob's Sons went into Egypt the second time , and did eat at Joseph's Table , yet knew him not . 1. THIS 43. Chap. sheweth how the outward Nature bringeth all its Lifes Essences , very timorously , into Christs Death , yet in the end is made willing to enter into the dying of self : As Jacob having lost Joseph and Simeon , is content to give up Benjamin also ; and this ●eath it willingly tasts on Divine confidence that it bringeth the will of God with it . 2 This Chapter shews how the Forms of Life , by reason of an evil Conscience tremble before God , as Jacob's Sons before Joseph . 3. It shews how God entertains the Soul by feeding him at his Table tho' in a strange Form , then lets him go in Peace , yet afterwards comes with a terrible Tryal ; as Joseph did them , with his Cup in Benjamin's Sack ; which Cup signifieth the Lords Testament . I re●train my Extracts to this brevity ; because the total of the Excellent Discourse o● this Chapter is so evident an Exposition , as if written by the Sun-Beams . CHAP. LXXI . Of Joseph's Cup being put into Benjamin's Sack. 1. JOseph's Brethren stand here in the Figure of the truly converted Christian. Joseph of the Wrath of God in Nature . The Cup in that of Christ's Sufferings . Thus , Joseph's Brethren , viz. The Christian is by the Wrath of God in the fleshly Evil Nature , the Evil World and the Devil accused to have stoln the Silver Cup of Christ's Sufferings , who though Innocent , do give themselves up to suffer Bonds , Servitude , Shame and Death . Christ saith , He came not to send Peace on Earth , but Strife , &c. 2. Those of our own Family in Flesh and Blood , must be Enemies , as a Tree groweth in heat , and Cold , and Storms , so in Strife groweth the Tree of Pearl . 3. The Cup 's being uppermost in the Sack , denotes Gods Peoples Sufferings to be uppermost ( viz. ) on all ( viz. ) continually . From the 10th Verse to the 37th , is a most profound convincing Discourse of the use of Strife . 4. Joseph's Brethren answered the Steward , him with whom the Cup is found let him be put to Death , and we will be my Lords Servants . Shewing , 1. How ready the Man who received some Grace is to justifie himself . They would not be thought Thieves , though they had stoln even Joseph himself . 2. How confident they are in their justification , He that did it should die , and they all would be his Servants . 5. The Christian presently thinks he should be exempt from Sufferings , and all wrong him . But his guilt standeth open before God's Righteousness , who requireth Man to be in the imitation and process of Christ in his Sufferings and Death ; Therefore hath the Christian no Excuse when God causeth him to be laid hold on in Anger by his Steward the Children of this World as a Thief , Novellist , Enthusiast Heretick which though imputed to them wrongfully from the World , yet is he guilty of all Adamical Sins , and suffereth in Christ's Process justly , what Christ suffered innocently . 6. And they hasted and searched every Mans Sack , beginning at the Eldest , and the Cup was found in Benjamin's Sack , and they rent their Cloaths and returned . When Adam sinned , the Law fetched him back into the City , viz. The Earth out of which the Body proceeded , there did Righteousness search all the Natural Properties , beginning at the first Form of Nature , but the Cup of Joseph , viz. of Christ , was found only in Benjamin's ( viz. ) in the youngest Brother's Sack ( viz. ) the Youngest , the Word of the inspoken or inspired Grace . 7. And Judah went with his Brethren , and they fell down before Joseph , &c. The Law having brought Man back , cannot answer , but yields . But God would not have future Israel to be his Servant , the first Forms , viz. in outward Worship only , but Benjamin the inward heavenly Worlds Substance . 8. Judah who was Surety for Benjamin , his Pleading so hard that he durst not go home without him , lest he bring his Fathers grey hairs , &c. Shews , That if the Adamical Man should go into Paradice without Christ's Life and Substance , the Life's Nature would not be manifest , viz. would not live in the Kingdom of Heaven . CHAP. LXXII . How Joseph manifested himself before his Brethren . 1. BEcause the Law could not bring Man back into Paradise , the great Joseph ( of meer Compassion , seeing Mans Misery ) could no longer withhold , but cried , Let every one go forth ( viz. ) When Jesus would manifest his highest Mercy , the Law , Ceremonies and Mans Ability , and will must depart . 2. Then Joseph wept aloud , so that the Egyptians ( Pharaoh's People ) heard him , ( viz. ) the Weeping and Compassion of Jesus sounded to the Heathen and Nations , and he said , I am Joseph your Brother ; Doth my Father yet live ? ( viz. ) I am Jesus in thee : is the Father's Nature ( viz. a Breath of the Divine Life ) yet in the Soul ? And they could not answer him ; nor can the Soul , for the Soul 's own will is terrified to Death , there is a gnawing guilt making him Dumb. 3. Then saith Joseph , Come near , be not careful , nor think that I am angry that you sold me ; for God sent me to preserve you alive ( viz. ) I am no more angry that I have been sold into thy Death ; for it was , that I might nourish thee . 4. There will yet be five years of Famine ( viz. ) the Divine hunger will yet remain in thy five Senses . 5. Make haste , let my Father and all his Children and Cattle come to me , &c. ( viz. ) thy Nature , thy whole Life , Conversations , all thy Thoughts , thy Temporal Estate . 6. Your Eyes , as also the Eyes of my Brother Benjamin , see that it is I , that speak to you ( viz. ) your inward Eyes , and the Eyes of the new Man ; for they see through the outward Sences as the Sun pierceth through Glass , and yet it remaineth Glass still . 7. And Joseph fell about Benjamin's Neck , and wept , and kissed them all ( viz. ) when Christ in the inward heavenly Substance which faded in Adam is manifested : Jesus , with his weeping love ( Gods great sweetness ) kisseth the creaturely Souls Essences : whereby it re-obtaineth its life , and speaketh with God in Christ Jesus . 8. And when the report came to Pharaoh it pleas'd him well . And he commanded Chariots should be sent to fetch Jacob , and all his into Egypt ( viz. ) when Christ's Voice foundeth in the Soul , the report thereof presseth into the Fathers Property of Fire , which is therewith pleased , and Chariots are sent ( viz. ) the Spirit in the Word , which bring it to Paradise . 9. And he sent a present for his Father , ( viz. ) his Flesh and Blood , wherewith the Soul feasteth . 10. The five suits to Benjamin , the five Wounds . 11. The thirty Pieces of Silver given him , the Gifts of Christ , wherewith the Christian must Trade . 12. The ten Asses loaden with the choice things of Egypt , the ten Commandments in the Law of Nature . 13. The ten Asses loaden with Corn ; the ten Forms of the soulish and natural Fire life . 14. The Food to spend on the Way the Word of God , which the poor old Adam must eat , that he may live . 15. He commands they fall not out by the Way , but walk in love and peace to Paradise . 16. And they came to their Father , and told him of the great Glory of Joseph , his Present and his Words ; but Jacob believed them not , but when he saw the Chariots , his Spirit revived , ( viz. ) when Christs Apostles were loaden with his Presents , which they carried to their Relations ( viz. ) those who were in the Kingdom of Nature : they believed not those exceeding great things , till the Chariots of the Holy Ghost came and then they revive and live , and say it is enough , I will go into repentance that I may see my Saviour before I die . CHAP. LXXIII . How Jacob , and his Children , and all his , &c. went into Egypt . 1. JAcob is the Figure of the new Man , having received the Present , ( i. e. ) the earnest of Christs love , and the Chariots of Josep● viz the Holy Ghost ; goeth to E●ypt ( i. e. ) into Repentance with all his Children ( i. e. ) his Powers , and coming to Beersheba , the sounding Voice of his heart , sacrificeth ( viz. ) his Soul. 2. The Powers proceeding out of his own ●oins are 66 ▪ the m●stical number of the Beast : and himself Joseph and Joseph's two Sons make 70 the Number of Babel . 3. This going forth , is an Image of the last Exit or true Christians departure out of Babel , in the end of the Reign of the Beast and Whore. The signal Star with the Chariot of Joseph , are already appear'd . 4. Israel sends Judah before him to Joseph ( viz. ) the incorporated Covenant of God in Man to Joseph and G●shen , the rest in Christ. 5. And when the heavenly Joseph meeteth Jacob , the old Adamical Man , he falleth about his Neck , viz. his de●●re and longing , and filleth it with Tears , shed in his Sufferings , leading to Victory and Eternal Joy. Then saith the Natural Man , now would I willingly die ( viz ) give up all my right and willing of Vanity now , that the new Man in Christ is manifest in me 6. Joseph saith , I will go up and tell Pharaoh , &c. Christ ( viz. ) The word of Love and Grace ▪ which is come from the Father into our Humanity , speaketh the word of the Natural Human Life , into the Eter●al Word of the Father : which is here called telling the King. That is , reconcileth the Rent made , by the natural speaking of Self and Vanity in the Human Word of the Father's Anger , with and again ▪ unto his Love and Kingdom of Joy. 7. They were Herdsmen , and such were an Abomination to Pharaoh and the Egyptians , ( viz. ) to Gods Majesty and Holy Power . The Animal Soul in the Spirit of this World , hath awaked many hundred Beasts ( viz. ) Lusts , which it must be conversant with and rule . 8. They were placed apart in Goshen ( viz. ) in the outward Nature , yet in the Blessing , and should dwell near God , but a Principle is the Distinction , as time and Eternity . 9. And Joseph willed them to say to Pharaoh , Thy Servants are Herdsmen ; so must all say as well Potentates as Beggars Priests , &c. We cannot stand and subsist before thee . O Holy God ; we are but Herdsmen , even from our Youth ( viz. ) from A●am till now , we keep and manage our be●●●al Property . Let thy Servants find Grace in thy sight to dwell before thee in this Goshen . CHAP. LXXIV . Jacob and five of Joseph's Brethren set before Pharaoh . Egypt Sold for Corn. 1. PHaraoh standeth here in the Figure of the Eternal Father , Jacob of old Adam Joseph's five youngest Brethren of the five Sences in the Properties of Life . So should we humble our selves before God , thy Servants are but Herdsmen , &c. Then saith the Eternal Father to Christ , Is this thy Father Adam ? are these thy Brethren according to the Humanity ? The Kingdom of Heaven and of Nature standeth open : If any of them be Expert , set them over my Cattle , viz. into the Apostolick Office , to feed my Flock . 2. Jacob blesseth ( viz. thanketh ) Pharaoh , and acknowledgeth his own Evil and anxiety in the cares and disquietness of this Life . 3. The Famine in Egypt and Canaan , figureth the poor fallen Man in Body and Soul , wither'd by Gods Anger : Joseph's Corn , the Divine Word of Grace : The Money , the creaturely word of the Human Life : The Beasts given when the Money was spent , the Image-like Property in Man's Life . Thus the fallen Man bringeth the heavenly Joseph his imaginary , fictitious , formal and customary Prayers , meant by the Money . But when anguish of Conscience withereth up the Hope drawn from such cold Prayer , the Famine prevaileth , and forceth to bring the Beasts and Cattle , viz. earthy Desires , Self-wit and Subtlety . 4. They gave themselves and their Land to Pharaoh , &c. This figureth the real , earnest resignation , of Body , Soul , and whole Interest to God , to receive Food from Christ. 5. So whole Egypt became Pharaoh's , but the Land of the Priests he bought not , &c. 6. In Adam all Men became untrusty , but Christ hath bought the whole Nature , and given us to God again , but the Priests Fields were left to them for a Possession ( viz. ) the incorporated Word of Grace , the Temple of Christ , the City of God , which no Man can Sell , Pawn or Engage by Oaths , for it belongeth to the Eternal one ; this inward Man , God willeth Man should keep . 7. Four parts shall be yours , but the fifth shall be Pharaoh's , ( viz. ) This Seed shall cherish the four Elements of the Body , and four Properties of the Souls Fire-life , but the fifth , ( viz. ) The Love-fire in the Light , is the Lords , herein is the Soul an Angel , and Gods Kingdom of Divine Joy is in us . 8. The Priests Field , the heavenly Worlds Substance , Christ buyeth not with his Blood as the averted Soul was bought ; for that never received the Turba in it ; but in the Fall disappeared , and the Soul was blind concerning it ; into this was the Word inspoken again in Paradise , and is filled with Christs Flesh and Blood. It is in the Soul , through the Soul and of the Soul , but hath another Principle , as Light hath than Fire , from which Fire and Light proceeds Air , and a dewy Water which again nourisheth the Fire . 9. The History of the Five Books of Moses is this , in the Figure . The Exit out of Canaan , and return into Canaan , shews , how Man went out of Paradise to be a Bondslave of Gods Anger , and there be afflicted , persecuted and tormented : and how the right Adamical Man should , with great Hosts and Armies and much purchased Goods ( got in the Divine Operation ) enter again into the Promised Land. CHAP. LXXV . How Jacob blesseth the two Sons of Joseph , and preferreth the Youngest , &c. 1. JOseph brought Manasseh in his left Hand towards Jacob's right Hand , and Ephraim ( his youngest ) in his right Hand towards Jacob's left Hand . These two signifie the inward Man ▪ the Elde●t , the fiery Soul : the Youngest , the Spirit of the Soul , the Power of the Light , the second Principle , That with its Love it might be set before God's left Hand ( viz. ) his Anger , and break the Serpents Head. The Soul he setteth before his right Hand , to receive the Blessing , but that could not be . Israel stretched his right Hand and put upon Ephraim's Head. God would not give the Government to the first Birth ( viz. ) to the fiery Soul ▪ see●ng i● 〈◊〉 tur●ed away its will from God ; but laid his Hand of Omnipotency on the Image of the Lig●t , so was the second Birth uppermost in the Dominion . 2. Jacob gave Joseph ( above his Brethren ) a piece of Ground which he got from the Amorites by his Sword and by his Bow , which signifieth , Christendom got by the Sword of the Spirit of Christ. CHAP. LXXVI . THIS Chapter ( though excellent ) is with part of the 77th referr'd to the Abridgment the Author himself makes of all the Twelve in the close of the 77th Chapter . CHAP. LXXVII . 1. REuben beareth the Image or Figure of the first World , who was fickle though in the greatest Dominion . 2. Simeon beginneth with Noah , and hath Levi , viz. Sem with him : but Simeon was the Sword of Ham and Japhet . 3. Levi beginneth with Moses , whose Sword cuts very sharply . 4. Judah beginneth under the Prophets , and is manifest in the Incarnation of Christ. 5. Zebulon cohabiteth ( in and ) with the Kingdom of Christ , representing Christendom , who sits plea●antly , for she is a new Love. 6. Issachar was the time of Christendoms being settled in Rest and Dominion , yet must bear the ●ross of Christ , and was about 300 years after Christ. 7. Dan began the Potency of Christendom , when they set up Kings , Emperors , Popes and Pompous consecrated Places . The A●der and Serpent sate in Judicature , cloak'd under Christ's Name . Then saith the Spirit of Christ , I wait for thy Salvation , O Lord ; now is Truth bitten in the heels . 8. G●d be●inneth the time of Universities and Schools , when with might of Arms , Mer s●t up Antichrist in Christ's Chair by ba●ling Disputes ; so bring in Tradition and Canons , making the Tail to be the Head 800 years since . 9. Asher began the time of flattering Antichrist for fat Bread , about 600 years ago and nearer . 10. Naphtaly beginneth the searching deep Disputes about God's Council and Predestination , that Men might cover themselves with a Mantle of plausible Maxims , acute Logick , this hath continued to this time . 11. Joseph beginneth Christ's remanifestation , he Ejecteth the Adder , and Joseph's Brethren must now be ashamed of their Unfaithfulness and Selling him , for now their subtilt● , craft , &c. and Babylon is fallen , and become the Habitation of Abominable Beasts ; but Joseph flourisheth . 12. Benjamin ●eginneth with Jos●ph's Evening to divide the Spoil of the first Christendom , he is the first and last time , he begi●●●th to devour Antichrist as a Wolf , yet is but a Wolf. So Jacob , having finished all these Sayings , drew up his Feet on the Bed and departed . Shewing , that when God will recall the unfolded Nature in the strife of time into himself , strife shall cease , and be drawn into the Temperature . CHAP. LXXVIII . Jacob's Burial in Canaan accompanied with all the Children of Israel , and many of the Egyptians . 1. SHEWS Christ's powerful Exit hence to Paradise : and that when Christ will bring home his Bride , he will have many of the Heathen with him also . 2. Their Weeping and Mourning shew ( in the Magi ) Eternal Joy. 3. Joseph's Brethrens fear , and falling down before him , and Joseph's weeping and gracious Answer , not only of Pardon , but to provide for them and theirs : is a mighty comfort to Joseph's Brethren ( viz. ) to the Repenting Sinner , under Anguish , for his first committed Sins : who saith , they shall not only be Pardoned , but turn'd into the best . 4. Joseph's Desire of an Oath , to carry his Bones out of Egypt to his Fathers , signifies God's Oath in Paradise , that Christ would come again to his Brethren , and ●●ay forever with them . Amen . This was the Author's Eighteenth Book . FINIS . Some Brief Remarks concerning the Life and Conversation of the Blessed Jacob Behmen , Collected out of the Relations published concerning him . JAcob Behmen was Born in the year 1575. at a Town in the upper Lusatia named Old Seidenburg distant from Gorlit●● about a Mile and a half , his Parents were of the poorer sort , yet of sober and honest demeanour . His Education and Breeding was suitable to their Wealth ; his first Imployment being the care of the common Cattel amongst the rest of the Youths of the Town : But when grown Elder , he was placed at School , where he learned to read and write ; and was from ●he●ce put an Apprentice to a Shoemaker in Gor●i●●s , with whom having served his Time in the year 1594 , he Married one Kaetherine the Daughter of John Hunshman a Citizen of Gorlitts ; by her he had four Sons , living in the state of Matrimony thirty years : His Sons he did in his Life time place to several honest Trades . He fell sick in Silesia of a hot burning Ague , but was at his desire brought to Gorlitts , and there died the 18th of November , 1624. being in the 50th year of his Age , and was Buried in the Church-yard . A Hieroglyphical Monument was Erected over his Grave by a Friend , which had remained but a while , but was razed and embezelled by the rude Hands of the envious : As to his Personage , I may truly say it was not such as was Amiable among the Children of Men , yet so hath God in his Providence frequently disposed his Gifts , and made Stewards thereof , such as in Mans Eye could not by the Symmetry of Face , and composure of Behaviour , take upon trust the meanest Office. He was Lean , and of small Stature ; he had a low Forehead , his Temples prominent , somewhat Hawk-nosed , his Eyes Grey and very Azure , his Beard thin and short , his Voice low , a pleasing Speech , Modest in his Behaviour , and Humble in his Conversation . Concerning his second Birth , and what was in order thereto remarkable , we find many things therein observable and strange , which may peradventure bring some distaste to Persons not versed in the general Providence of God , who believe that he hath confined his Mercy and Bounty to their Ministrations , and like wilful Children , are peevish if their Father use Indulgence to any but themselves , or out of his usual order . Whilst he was a Herd Boy , in the heat of mid-day retiring from his Play-fellows to a little stony Crag , hard by , called the Lands Crown , where the natural Situation of the Rock had made a seeming Inclosure of some part of the Mountain , finding an entrance into it , he went in , and saw there a great wooden Vessel full of Money , at which ●ight , being in a sudden Astonishment , he did in haste retire , not moving his Hand thereinto , and came and relaced his Fortune to the rest of the Boys , who coming up along with him , sought often , and with much diligence an entrance , but never found any ; tho' some years after , a Forreign Artist , as Jacob himself related , skill'd in the finding out such Magick Treasures , took away the same , and thereby much inricht himself , yet perished by an Infamous Death , that Treasure being Lodged there , and it seems laid covered with a Curse to the Finder and Taker away . Our Saviour had tendred him the World and the Glory thereof , which was a fair offer , had the condition been any thing tolerable , tho' I assuredly believe few obtain it at less rate . When he had been an Apprentice some short time , his Master and Mistress being abroad , there came a Stranger to the Shop , of a reverent and grave Countenance , yet in mean Apparel , and taking up a pair of Shoes , desired to buy the same ; the Boy being scarce got higher than the sweeping of the Shop , would not presume to set a Rate for the same , but told him his Master and Mistress were not within , and himself durst not Adventure the Sale of any thing without their order . But the Stranger being very importunate , he offered them at a price , which if he got , he was certain would save himself harmless in the parting from them ; supposing also thereby to be rid of the importunate Chapman , but the old Man paid down the Money , took the Shoes , and departed from the Shop a little way , where standing still , with a loud and an earnest voice , he called , Jacob , Jacob , come forth : The Boy within hearing the Voice , came forth in much afrightment , at first amazed at the Strangers familiar compellation of him by his Christian Name , but recollecting himself he went to him ; the Man with a severe but friendly Countenance fixing his Eyes upon him ( which were bright and sparkling ) took him by his Right Hand , and said to him , Jacob thou art little , but shal● 〈◊〉 gr●at , and become another Man , such a one as at whom the World shall wonder . Therefore be Pious , fear God , and reverence his Word ; read diligently the Holy Scriptures , wherein you have Comfort and Instruction ; for thou must indure much Misery , and Poverty , and suffer Persecution , but be couragious and persevering , for God loves , and is gracious unto thee ; and there withal pressing his Hand , he lookt with a bright sparkling Eye fixed in his Face , and departed . This Prediction took deep impression in Jacob's Mind , made him be think himself and grow serious in his Actions , keep his Thoughts moving in consideration of the caution he had received from that Man of such uncouth demeanour ; so that from thence forward , he did much more frequent the publick hearing of the Word , and profited well therein , in the outward Reformation of his Life ▪ and seriously considering with himself that Speech of our Saviour , Luke 11. 13. My Father which is in Heaven will give the Spirit to him that asketh him . He was thereby throughly awakened in himself , and put forward to desire that pro●●●sed Comforter , and continuing in that earnestness , he was at last , as is his own Expression , environ'd with a Divine Light for seven days together , and stood in the highest Contemplation and Kingdom of Joys ; and this happed to him while he was with his Master in the Country about the Affairs of his Vocation . When the Vision and Revelation was pass'd by him , he grew more and more accurately attentive to his Duty to God and his Neighbour , frequented the Church carefully , read the Scriptures , and lived in all Observance to outward Ministrations . S●urrilous and Blasphemous words he would rebuke , even in his own Master , who was somewhat Intemperate of his Tongue , and from day to day continuing upon his Watch he endeavoured after the Christian Growth , becoming by his contrariety of Manners , a Scorn and Decision to the World ; and at the last his own Master being not able to bear a Reprover so near Home in that Relation , set him at Liberty , with free permission to seek his Livelihood as him best liked . After this about the year 1600. in the Twenty fifth year of his Age , he was a second time surrounded by the Divine Light , and reple●ished with the Heavenly Knowledge ; insomuch as going abroad into the Fields , to ● Green before Neys Gate , at Gorlitts , he there sat down , and viewing the Herbs and Grass of the Field , in his Inward Light he saw into their Essences , U●e and Properties , which was ●●●covered to him by their Li●●a●●ents , Figures , and Si●●●tures ▪ In like manner did he behold the whole Creation , and from that Fountain of Revelation wrote his Book De Signatura Rerum . In the unfolding these Mysteries , before his Understanding he had an over measure of Joy , yet returned home and took care of his Family , and lived in great peace and silence , scarce intimating to any these wonderful things that had befaln him , till in the year 1610. being a third time taken into this Light , lest the Mysteries reveal'd unto him should pass through him as a stream , he took Pen and Ink in hand , and rather for a Memorial , than intending any Publication , he writ the first Book of his call'd Aurora , or the Morning Redness . The Book being found about him by a Man of great Quality with whom he conversed , was received with that desire that he immediately dis-joyned it , and caused it to be copyed out in a few hours . Thus , contrary to the Authors Intention , it became publick , and after a while , fell into the hands of one Gregory Richter , the Super-Intendant of Gorlitts , who making use ( as is usual ) of his Pulpit , and the Liberty granted him of speaking without a Gainsayer , to revile what and whom he pleased , he endeavoured to stir up the Magistracy to exercise their Jurisdiction in rooting out this supposed Church Weed . And this he did with so much vehemency and pretence of Godly Zeal , that the Senate took some notice of it , and convened Jacob ▪ Behmen before them , seizing his Book , and admonishing him to imploy his Mind in the Affairs of his Trade , and for the future leave off the writing any more Books , wherein he saw was so much offence . This occasion brought this Man first into publick notice , for , at the hearing of the Business , such was the Unchristian Heat and Distemper of the Minister , and so much the meekness of Jacob Behmen , that it gave great advantage to his repute , and credit to that inward School , from whence he came out so well taught . For afterwards this very Book which the Senate had seized on , was by themselves presented to the Electoral Court Marshal at Dresden , when he came to Gorlitts , and was afterward by him sent to Amsterdam , from whence I believe the first Impression , came forth . Upon the command of the Senate , he abstained from writing seven years , at the end of which a new Motion from on high seizing upon him , and taking captive these rational Humane Prohibitions that held him bound , he again writes ; out of what Principle , and now moved , his own words can best express . Art ( saith he ) hath not written here , neither was there any time to consider how to set it punctually down , according to the right understanding of the Letters , but all was ordered according to the direction of the Spirit , which often went in haste ; so that in many words Letters may be wanting , and in some places a Capital Letter for a word ; so that the Penmans Hand , by reason he was not accustomed to it , did often shake ; and tho' I could have written in a more accurate , fair , and plain manner , yet the reason was this , that the burning Fire did often force forward with speed , and the Hand and Pen must hasten directly after it , for it cometh and goeth as a sudden Shower : And further he saith , I can write nothing of my self , but as a Child which neither knoweth nor understandeth any thing , which neither hath ever been Learnt , but only that which the Lord vouchsafeth to know in me according to the measure as himself manifests in me . For I never desired to know any thing of the Divine Mystery , much less understood I the way to seek and find it ; I knew nothing of it , as it is the condition of poor Laymen in their Simplicity . I sought only after the Heart of Jesus Christ , that I might hide my self therein from the wrathful Anger of God , and the violent assaults of the Devil ; and I besought the Lord earnestly for his Holy Spirit and his Grace , that he would please to Bless and Guide me in him , and take that away from me which did turn me from him ; and I resign'd my self wholly to him , that I might not live to my own will , but his ; and that he only might lead and direct me , to the end I might be his Child in his Son Jesus . In this my earnest and christian seeking and desire ( and wherein I suffered many a shrewd repulse , but at last resolved rather to put my self in hazard than give over and leave off . ) The Gate was opened to me , that in one qua●ter of an Hour I saw and knew more than if I had been many years together at an University , at which I did exceedingly admire , and thereupon turn'd my praise to God for it . For I saw and knew the Being of all Beings , the Byss and the Abyss , and the Eternal Generation of the Holy Trinity , the Descent and Original of the World , and of all Creatures through the Divine Wisdom ; I knew and saw in my self all the three Worlds , namely , 1. The Divine Angelical Paradisical ; 2. And the Dark World the Original of the Nature to the Fire ; 3. And thirdly , The External and Visible World , being of a Procreation or Extern Birth , from both the Internal and Spiritual Worlds ; and I saw and knew the whole-working Essence , in the Evil and in the Good , and the Mutual Original , and Existence of each of them ; and likewise how the fruitful Bearing Womb of Eternity brought forth . So that I did not only greatly wonder at it , but did also exceedingly rejoice , and presently it came powerfully into my Mind , to set the same down in Writing , for a Memorial for my self , ( albeit ) I could very hardly apprehend the same , in my External Man , and express it with the Pen. Yet however I must begin to labour in these great Mysteries , as a Child that goes to School ; I saw it as in a great deep in the Internal . For I had a through view of the Universe , as in a Chaos , wherein all things are couched , and wrapt up , but it was impossible for me to explicate the same . Yet it opened it self in me , from time to time , as in a young Plant ; albeit the same was with me , for the space of Twelve years , and it was as it were breeding , and I found a powerful instigation within me , before I could bring it forth into External form of Writing ; and whatever I could apprehend with the External Principle of my Mind , the same I wrote down . But however afterward the Sun did shine on me a good while , but not constantly , for the Sun did hide it self , and then I knew not , nor well understood my own labour . So that Man must acknowledge that his Knowledge is not his own , but from God , who manifests the Ideas of Wisdom , to the Soul of Man in whatmeasure he pleaseth . In the Guidance of this Light , and from this Principle , he wrote these following Works . 1. He wrote the first Book called Aurora . 1612. 2. Of the Three Principles . 1619. 3. Of the Threefold Life of Man. 1620. 4. Answers to the Forty Questions of the Soul. 5. Of the Incarnation of Jesus Christ. Of the Suffering , Death and Resurrection of Christ. Of the T●●● of Faith. 6. Of the Six Points Great and Small . 7. Of the Heavenly and Earthly Mystery . 8. Of the last times to P. K. 9. Signatur● Rerum . 1621. 10. A Consolatory Book of the four Complexions . 11. An Apology to Bathasar Tilken , in two parts . 12. Considerations upon Isaias Se●fe●'s Book . 13. Of true Repentance . 1622. 14. Of true Resignation , 15. A Book of Regeneration . 16. A Book of Predestination and Election of God. 1623. 17. A Compendium of Repentance . 18. Mysterium Magnum , or an Exposition upon Genesis . 19. A Table of the Principles , or a Key of his Writings . 1624. 20. Of the Super-sensual Life . 21. Of the Divine Vision . ( ) 22. Of the Two Testaments of Christ , Baptism and the Supper . 23. A Dialogue between the Enlightned and Uninlightned Soul. 24. An Apology for the Book of true Repentance , against a Pamphlet of the Primate of G●rlit●s , Greg●ry Richter . 25. A Book of 177 Theosophick Questions . ( ) 26. An Epitome of the Mysterium Magnum . 27. The Holy Weeks , or the Prayer-Book . ( ) 28. A Table of the Divine Manifestation , or an Exposition of the Threefold World. 29. Of the Errors of the Sects of Ezekiel Meeths , or an Apology to Esaias Stefel . 30. A Book of the last Judgment . 31. Certain Letters to divers Persons , at divers times , with certain Keys for some hidden words . The Books which the Author finished not are marked with this sign ( ) . The publication of his first Book called A●rora , or the Morning Redness , brought from all parts great resort to him of Learned Men , and such as were experienced in the knowledge of Nature with whom much conversing he got the use of those Greek and Latine words that are frequent in his Works , himself often complaining of the Barrenness of his Mother Tongue to bring forth into significant Expression that Notion that lay clear and orderly in his Mind ▪ and frequently wished that he had in his Youth made himself master of some other Language from whence he might perhaps have commanded a Word or Phrase of great use , and conveniency , to the unfolding what he had to propose . Of those Learned Men that conversed with him in greatest familiarity , was one B●lthazar W●●ter , this Gentleman was a Sile 〈◊〉 by Birth , by Profession a Physician , and had in the search of the Ancient Magick Learning , Travell'd through Egypt , Syria , and the Araby's , and there found such small remainders of it , that he returned empty and unsatisfied into his own Country , where hearing of this Man , he repaired to him ▪ and having obtained Acquaintance with him rejoyced , that at last he had found at home in a poor Cottage that for which he had Travelled so far , and mist of satisfaction ; then he went to the several Universities in Germany , and did there collect such questions concerning the Soul as were thought and accounted impossible to be resolved fundamentally and convincingly , of which he made a Catalogue , being in number forty , and sent them to him , from whom he received Answers to his satisfaction , ( which Answers are publick in many Languages ) from whence , and from frequent Discourses with him , he was so satisfied that he staid there three Months , and professed that he had received more solid Answers to his curious Scruples , than he had found amongst the best Wits of those more promising Climates , and for the future desisted from following Ri●ulets , since God had opened a Fountain at his own Door . The Translator of the said Answers into English gives us the following Relation , That when that Book was first printed he endeavoured by a Friend to present one of them to His Majesty King Charles that then was , who vouchsafed the perusal of it : About a Month after was desired to say what he thought of the Book , who answered that the publisher in English seemed to say of the Author , that he was no Scholar , and if he were not , he did believe that the Holy Ghost was now in Men , but if he were a Scholar , it was one of the best Inventions that ever he read . I need not add the Censure of any other Person . It is a strange thing to see , how Nature , Reason and Humane Wit have busied themselves to understand and comprehend this Divine Wisdom , how many have been distracted in the search of it , and forced back in their bold attempts , into foolish Infatuations , Madness and stupid Brutisms . Others through Ignorance or Malice , or both , have mistaken the true Sons of Wisdom , traducing them as being agitated by a power Diabolical , Wicked and Detestable , or else as Impostors and Deceivers of the worst sort . Thus the Pharisees concerning our Saviour , Say we not well thou art a Samaritan and hast a Devil ? So loth is Humane Reason to submit to , or conceive a possibility of that perfect Wisdom and Power , that is brought forth through Self-denial and Death , to the Glory of him that is the Father of it . Such like measure received Jacob Behmen in his day , for the appearing of that unusual Knowledge , and deep Revelation of Mysteries , in a Vessel so contemptible to the Magnificent Mind of Man , brought hard Censures upon him , from the stupid World ; which appeared one time most especially ; the manner thus . Sitting by himself in his House , one knock'd at his Door , to which he repairing , when he had opened it , a Person of a mean Stature , of a sharp and stern look , saluted him courteously , congratulating to him that great and wonderful Knowledge he had received , and humbly made known to him , that he heard that he was Blest with a singular Spirit , the like whereof had not lately appeared among the Children of Men ; that it was a Humane and Friendly Duty , lying upon every Man ▪ to impart the good things vouchsafed him , to his needy Neighbour , and himself was now a needy Petitioner , that he would yield some of that Spirit to him ; in which request if he pleased to gratifie him , he would in such things wherein he abounded , give a fitting recompence , making a Covert tender of some Moneys , to satisfie his Necessities , to whom Jacob Behmen replyed with thanks , That he did count himself unworthy of the esteem of having these greater Gifts , and Arts , as was by him imagined , and found only in himself , an intire Love to his Neighbour , and simple perseverance in the upright Belief , and Faith in God , and for any other Indowments beyond these , he neither had them , nor esteemed them ; much less ( as his words seemed to intimate ) enjoyed the Society of any Familiar Spirit . But ( saith he ) if there be in you that desire of obtaining the Spirit of God , you must as I have done , do earnest Repentance , and pray the Father from whom all good Gifts do come , and he will give it , and it will lead you into all Truth . This foolish Man contemning this plain Instruction , became somewhat uncivilly importunate , and began with words of Magick Conjuration , to force the supposed Familiar Spirit from Jacob-Behmen , at which his Boldness and Folly , Jacob Behmen being not a little moved in Spirit , took him by the right Hand , and look'd him sternly in the Face , intending an Imprecation ; at which this Exorcist trembling , and amazed , asked forgiveness , whereupon Jacob Behmen remitted his Zeal , dehorting him earnestly from that Simonian and Diabolical practice , permitting him , in hopes of future amendment , to depart in peace . Doctor G. Weisner in a Letter to his Friend gives the following Account of his Acquaintance with Jacob Behmen , and of the Troubles that befel him at Gorlitts . To answer yo●● friendly Request , in attesting what I know for Truth concerning the Blessed Man Jacob Behmen , I am no less willing , than in the Duty of a Christian obliged . My Acquaintance with him began about July 1618 at Lauben , by means of two common Friends to us both , the one a Tradesman by Name Liberius Schnoller , the other was one Solomon Schroter , a young Minister , his Wifes Brother , both Studious of his Writings , and such as had by real Experiment found the Truth of what he affirms about those extraordinary Illuminations God usually imparts to Souls that in a way of Humility and Obedience do with Ardent and unwearied Prayers desire his Spirit . The occasion of our first converse came from a prejudicate Mind I had against him , being Tutor to the Sons of Mr. Balthasar Tilcken then his Enemy , whence expressing in too harsh Language , ( which God forgive me ) my dislike of the Man and his Tenets ; these Friends upon his coming to Lauben , desired my Company with him to an amicable Conference about my Dissatisfactions , wherein his solid Answers and Mildness in bearing with that disputing , cav●ling frowardness the Schools had infected me with , struck so deep into my Conscience , as I could not longer resist the Spirit and Power of Christ in his Discourses , but yielded up my self Truth 's Prisoner ; for which I ever Praise God. But as for what passed 'twixt him and his Antagonist Gregory Richter , Minister of Gorlitz , and Superintendent of that Country , as 't was first related to me by a Friend , and after confirmed by Divers Persons of Credit , I shall now give you a Relation . This Minister had lent a young Baker a Doller to buy a little Meal , to make Cakes against the Holy-days , out of which he brought him a pretty big one for a Thank-offering , and having within a Fortnight sold off his Batch , restores him presently his Money with Thanks , not imagining an expectation of any further Interest for so short a Loan ; but this it seems satisfied not , the Minister in high Rage pronounced against him God's Anger and terrible Curse , which so terrified the young ●●ker , that he fell into deep perplexity and despair of his Salvation , in that he had inraged the Minister , and had such a Curse or Anathema from him , so that for several days he went up and down Sighing in great Perplexity , nor would say what hurt him : till at last upon the Desire of his Wife , her Uncle Jacob Behmen discoursed him so Friendly , that he confessed what it was that lay so heavy upon him , who , understanding the Cause of his Distemper , spake comfortably to him , and repair'd to the enraged Preacher , and offer'd to him with all Submission , that if the Young Man through Ignorance had in any thing offended him , he should have the utmost Satisfaction he desired , and upon these terms intreats his favour to the perplexed Soul. But the Minister turning his Choler upon the Intercessor , demands angrily , What he had to do to trouble him ? bids him get him gone about his own Business , or he would send him away with a Vengeance . So seeing no hopes to appease him , he bid God keep his Worship , and departed ; but ere he was got out of the Door , the Preacher was yet more enraged at his mild Salute , throws his Slipper at him , calling him Wicked Raskal , and disdaining a Good Night from his Mouth ; the Humble Man nothing moved , takes up his Slipper and lays it again at his Feet , intreats him not to be Angry , that he knew not in what he had wronged him , Prays God to have him in his keeping , and so parts . The Superintendant's Choler ceased not boyling : but the next Sunday he rails bitterly in the Pulpit against Jacob Behmen even by Name , thundring against the Senate for tolerating such a pernicious Heretick and sworn Enemy of the Ministerial Function , who not content to write Blasphemous Books , and pervert Souls , durst presume to come and disturb him in his own House , that if they longer suffered , and did not expel him their Territories , they would move God in his Wrath , to sink their City , as he did those withstanders of Moses and Aaron , the rebellious Corah , Dathan and Abiram with their Complices . The innocent Man was present , and with much Patience heard himself most bitterly railed at and reviled , and afterward stayed in the Church till the People were departed , and as the Superintendant was going forth , he followed him , and expressed his Grief to hear himself so publickly , and as he thought causelesly defamed , and requested that rather than proceed in that way of publick reproach , he would , before his Chaplain that then was with him , let him know his Offence , and it should be amended . The Minister would at first give no Answer to his Suit , at length upon much importunity , turning to him with a stern Visage , cries , Get thee behind me Sathan , Avant thou turbulent , unquiet Spirit to thy Abyss of Hell ; Doest thou still persist without all respect to my Function to Molest and Disgrace me ? to which surly repulse , the true spirited Christian gave this Modest Reply . Yea , Reverend Sir , I know well , and much honour your Function , I desire not to lay any Aspersion upon it or your Self , only intreat you ( for your own and your Functions honour , which engages you not to trample upon a Submissive Offender , much less innocent ) to tell me candidly where my Fault lyes : And further , turning to the Chaplain , said , Courteous Sir , I pray be pleased to intercede for me with our Minister , that he would , laying aside this violent Passion , tell me ingenuously wherein I have offended him , that I may , by the best Satisfaction I can , appease his Wrath ; that he may cease incensing the Magistrates against me : But no Submission would allay his Rage , but in heat he sends his Servant for the Town Serjeant to lay hold of him , and carry him away to Prison ; but his Chaplain modestly excusing the poor Man , dissuaded him from it , and bid him go home to his House . The next Morning the Magistrates meeting in the Council-House , cite Jacob Behmen to appear before them , they Examined him as to his Life and Conversation , in which they could not find any thing blameable ; They asked him what Injury he had offered the Minister , that made him with such vehemency to exclaim against him , but he constantly affirmed that he was utterly ignorant of any Just cause of Offence he had given him , and humbly prayed the Complainant might be sent for to declare the Grounds of his Accusation ; they esteeming this a Just Motion , sent two Men of Quality of the Town to him , to desire him either to come and personally make known his Grievances to the Court , or at least inform them of the Matter by those they had sent to him for that purpose ; But he again falling into Passion at this Demand , said , he had nothing to do with the Council-House , what he had to say , he would speak from the Pulpit , and what he did there dictate , they must obey without Contradiction ; and without more ado disable this wicked Heretick from further opposing the Ministerial Function , by Banishing him their City , else the Curse of Corah , Dathan and Abiram , would light upon them all . With this the poor Senate , a little terrified , fearing the Preacher's Anger , and his Power in the Duke of Saxony's Court , fall to fresh Consultations , and concluded to Banish their innocent Fellow-Citizen out of the City , but several of the Council would not consent thereto , but rose and went their way : The Sentence of Banishment was to be executed presently , and the City Officers ordered to perform it . It being so ordered , he humbly craved he might go home to his House and settle his small Affairs there , and take his Family with him , or at least take leave of them , but it could not be admitted , he must according to the Sentence immediately depart ; To which he answered , that seeing it would be no better , he with all willing Submission obeyed their Decree , and forthwith departed the Town . But the Council meeting again the next Morning , and reconciling their Difference , repeal'd their Sentence , and send to seek out their innocent Exile , and at length found him , and brought him back with Honour into the City ; yet still tir'd with the Preachers incessant Clamours , they at length send for him again , and intreat him , that in love to the Cities quiet , he would seek himself a Habitation elsewhere ; which if he would please to do , they should hold themselves oblig'd to him for it , as an acceptable Service . In compliance with this Friendly Request of theirs , he removed to Dresden . I have observed , that if any Member of the Church , should have a Doctrine , or Exhortation , made known to him , or have his Mind furnished with other Notions than what he learned from his Pastor , it is Felony in Divinity , and if they cannot find an old Heretick in their black Calendar , that will challenge the Opinions , an Indictment that they are Ign●●i cujusdam , will by them be esteemed good in Law , whereon to bring him to Trial and Judgment . What a Presumption is it , to believe that the Wisdom and fulness of God can ever be pent up in a Syn●dical Canon ? How overweening are we to limit the successive Manifestations , to a present Rule , and Light , persecuting all that comes not forth in its length and breadth ? It would be exceeding unnatural , for a Parent to desire the perpetual Infancy of his Child . And yet how frequent is it , that if any get the start of their Brethren in growing up towards the stature of a Perfect Man in Christ , they become the Objects of Hatred , Calumny and Persecution . Concerning the Proceedings at Dresden , we have the Relation thereof from Persons worthy of belief , and without exception . Jacob Behmen was cited to appear before his Highness the Prince Elector of Saxony , where were Assembled Six Doctors of Divinity ( besides Mathematicians ) as Dr. H●●en , Dr. Meysner , Dr. Baldwin , Dr. Gerhard , Dr. Leysern , and these ( in the presence of his Highness the Prince Elector ) examined him concerning his Writings , and the high Mysteries therein , as also of many profound Queries in Divinity , Philosophy , and the Mathematicks , they propounded unto him ; to all which he answered and replied , with such meekness of Spirit , such depth of Knowledge , and fulness of Matter , that none of these Doctors and Professors returned one word of dislike or contradiction . The Prince his Highness much admired him , and required to know the result of their Judgments , in what they had heard , but the Doctors desired to be excused , and intreated his Highness that he would have Patience , till the Spirit of the Man should be more plainly cleared to them ; for in many particulars they did not understand him ; nevertheless they hoped that hereafter he would make it more clear unto them , and then they would tender their Judgments , but as yet they could not . Then Jacob Behmen propounded some Questions to them , to which they returned Answers with much Modesty ; and as it were amazed that they should ( so much beyond their Expectation ) hear from a Man of that mean Quality and Education such Mysterious Depths as were beyond the Fathom of their Comprehension . Then he conferred with them touching most of the Errors of those times ; pointing as it were with the Finger , at the Originals of them severally , declaring unto them the naked Truth , and the great difference betwixt it , and some erroneous Supposals . To the Astrologers also ( for there were two present ) having discours'd something of their Science , he said , Thus far is the knowledge of your Art right and good , grounded in the Mystery of Nature , but what is over and above ( instancing in several particulars ) are Heathenish Additions , through their Ignorance and Blindness , which we ought not to follow or imitate . Then his Highness the Prince Elector , being very much satisfied in his Answers , took him apart from the Company , and discoursed with him a good space concerning severa . Points of Difficulty , wherein being well satisfied , he admitted him into his favour , and courteously dismissed him his Attendance at that time . After this , Dr. Meisner and Dr. Gerhard meeting at Witte●berg , began to discourse of Jacob Behmen , expressing how greatly they admired at the continued Harmony of Scriptures produced by him at his Examination , and that they would not for all the World have served his Enemies Malice in censuring him , for says Dr. Meisner , Who knows but God may have de●igned him for some extraordinary Work , and how can we with Justice pass Judgment against that we understand not , for surely he seems to be a Man of wonderful high Gifts of the Spirit , though we cannot at present from any certain ground , approve or disapprove many things he holds forth ? After this , it pleased God the Hearts of many Learned Men and Preachers were turned to a Studying , themselves , and teaching of others those Doctrines of the Regeneration , and the means of attaining it , they had formerly in a blind Zeal exclaimed against as Heretical , whereupon they ceased from Preaching up Disputes and Controversies in Religion , many of those being no ways determinable , but by a beam of Divine Light arising out of the Principle of the New Birth , which though it clears up that Man's Judgment that is possessed with it , yet can it not always make its way to the dispelling those Clouds of Ignorance that remain upon the Souls of others , whence they Judged all Contests about those Difficulties ( being most Pregnant Mothers of Pride , and Contention ) as ●aneful to Divine Charity , and the Common Peace of Mankind . But for resolution of all Doubts , referr'd Men to an earnest Endeavour after the recovery of the Life of Christ , the only Fountain of all true Light and right Understanding in Divine things . Thus was that excellent Light , shining in this heavenly Man's Soul , by the cross Design of an Adversary , lifted up into its Candlestick , and brought upon a Publick Stage to give Light to many ; for by these Questionings the Man's worth came to be taken notice of , and his Writings sought after , and studied not only by mean People , but many Great and Worthy Men , and some who in their Hearts were Infidels to all Religion , in catching only at the Bait of his mysterious Philosophy , were drawn into the true Faith of God , and Universal Charity . His Superscription , and Motto in most of his Epistles , were these Ten words ; Our Salvation in the Life of Jesus Christ in us . In his Seal , he had Engraven a Hand out-stretch'd from Heaven , with a Twig of Three blown Lillies . It is a Custom in Germany , and I have seen some Germans ( whom the War had compell'd for Relief to come into England ) to carry a little Paper Book in their Pockets , into which their Friends do write some remarkable Sentence , and Subscribe their Names , and this Book is called Album Amicorum ; into such as these our Author wrote these following Verses : Weme Zeit i st wie Ewigkeit , Und Ewigkeit wie die Zeit , Der i st befreyt vom allem streit . Englished , Unto that Man whose time and ever Is all the same and all together : His Battel 's done , his Strife is ended , His Soul is safe , his Life 's amended . Or , To him who wisely doth not sever This fleeting Time , and State for ever . And to this Maxim frames his Life , Is freed from anxious Care and Strife . On Sunday , November 18. 1624. early in the Morning he called his Son , and asked him , If he heard the Excellent Musick ? he replied , No : Open , saith he , the Door , that it may be the better heard ; afterward he asked , What the Clock had struck , and was told , it had struck two ; He said , It is not yet my time , three Hours hence is my time ; In the mean while he spake these words . O thou strong God of Hosts , deliver me according to thy Will. O thou Crucified Lord Jesus , Have mercy upon me , and receive me into thy Kingdom . When it was near about Six , he took leave of his Wife and Son , Blessed them , and said , Now I go hence into Paradise ; and bidding his Son turn him , he fetch'd a deep Sigh and Departed . Thus have you had a short Account of the Journey of this Blessed Man on Earth , with his last Farewel . And it is well worthy of Remark , that although he was indued with such rare and singular Gifts , he sought not to make himself the Head of some Church , and separate a People into some peculiarity of outward Form , and Discipline : But sought earnestly , to promote in himself and others that Universal Love , Uprightness and Serviceableness we owe to the whole Creation . The Seven Spirits of God , or Powers , or Forms , in Nature . Binding , 1 Attraction , 2 Anguish , 3 Fire , 4 Light , 5 Sound , 6 Body , 7 are the Seven Spirits Might . The Ten Forms of Fire . OF the Ten Forms of Fire know the Skill , The Liberty both hath and is the Will. Next's Strong Desire . Third's , sharp Drawing Might Makes An opposing Will. Fourth , flash of Light Brings Anguish . And in the Fifth Form doth Lye Th' Eternal Nature or Great Mystery . Sixth , The two Principles of Fire and Light. The Seventh Magia with reflecting Sight . The Eighth the Turba Ends the outward Life . Ninth Virgin Tincture Pacifying Strife . The Tenth , makes holy Flesh and holy Earth , Of Angels , and Blest Souls , the holy Birth . Figur'd by Sem , 1 Arphaxad , 2 Selah , 3 and Eber , 4 Peleg , 5 Regu , 6 next whom do stand Serug , 7 Nabor , 8 with Terah , 9 and the Blest Abram , 10 whose Seed Sanctifies all the Rest. THREE , and but three Principles Comprehend , Eternal Things , and those that have an End. The First ▪ such Darkness as doth Light Desire , Which till it Gain ▪ is a fierce Anguish Fire . The Second ▪ A Meek , Yielding , Loving Light , Majestick , Potent , Sacred , Sweet , and Bright . The Third ▪ Resulting as from Fire and Light , Brings Good from Evil ▪ Day from Pitchy Night ; Impregnates fully with Redundant Bliss Each Great , or Little thing that Blessed is : Did in Six Days the whole Creation hatch , Still Swaddles , Feeds and over it doth watch . ERRATA . PAge 30. Line 47. wants a Comma at Creature , p. 77. l. 4. place the Parenthesis at Bod●es , p. 79. Penult . for eacht read each , p. 102. l. 2. for It is r. Is it , p. 181. l. 38. for Rod r. Root , p. 277. l. 10. place the Parenthesis at through , p. 322. Q. 19. for who r. how , p. 396. for Enkinded r. Enkindled . The General Heads of the following Treatise . COnsiderations by way of Inquiry and Search into the Subject Matter and Scope of the Writings of the Divinely Instructed Jacob Behmen . Page 1 The 177 Theosophick Questions of Jacob Behmen Answered , shewing their Scope and Design . Page 41 Meditations and Contemplations on some of the preceding Questions and Answers . Page 219 Extracts of the Works of Jacob Behmen , beginning with his Book called Aurora . Page 241 The Three Principles of the Divine Essence . Page 260 The Threefold Life in Man. Page 288 The Forty Questions of the Soul. Page 315 The Incarnation of Jesus Christ. Page 320 The Six Great Points . Page 337 And Six Smaller Points . Page 345 A Brief Summary of the Earthy and Heavenly Mysteries Contracted and Comprized in Nine Texts . Page 347 Of the Divine Vision or Contemplation . Page 349 A Brief Explanation of the Knowledge of God , and of all things , also of the True and False Light. Page 354 Signatura Rerum . Page 356 Gods Election of Grace , call'd Predestination . Page 369 Baptism and the Lords Supper . Page 375 Mysterium Magnum . Page 379 Extracts of the Life of Jacob Behmen . Page 425 A Brief TABLE . A. OF the Abyss of all things . Page 42 Of Abraham and his Seed , and of the Line of the Covenant . Page 395 How Abraham's Travails figureth Christianity . Page 400 Of Abraham's rescuing Lot. Page 396 Of the Covenant made betwixt Abraham and Abimelech . Page 401 Of Abraham's Offering up Isaac , Sarah's Death , and the rest of the History of Abraham , what it all points at . Page 402 to 404 Of Abraham's Bosom what it is . Page 324 Of Adam's Eyes being opened Page 102 Of Adam and Eves Shame . Page 103 Of Adam and Eves Death . Page 104 Out of what the Angels were made . Page 44. 59 Of the Work of the Angels . Page 44. 244 Of their Dominions , Thrones and Principalities . Page 57. 221. 246. 294 Of Antichrist , what it is . Page 178. 306 Of the Antichristian Church . Page 279 Of the Archeus , Separator , or Workman . Page 73. 233. 263 B. BAbel , what it is . Page 180. 394 Of Baptism . Page 132. 373. 398. The Beast in the Apocalypse , what it is . Page 180. 395 What the Ruin of the Beast is . Page 182 Of God's Blessing in this World. Page 312 Of the Water and Blood , what they are . Page 168. 172 Of the Flesh and Blood of Christ really enjoyed , what it is . Page 168. 172 Of the Bread and Wine in the Sacrament . Page 168. 173 C. OF Cain's Murthering his Brother Abel . Page 109. 390 Of Cain's Despair of Grace . Page 111 Whether Cain was Damned in respect of his Sin. Page 111 Of the Mark set on Cain what it was . Page 112 Of the Kingdom of Cain . Page 279 Of the Chaos whence it proceeded . Page 62. 63 Of the Cherub with the naked Sword before Paradise , what it was . Page 107 Of Childrens Baptism . Page 281. 308 Of Christ , what he is . Page 31. 32. 105 Of his Incarnation . Page 32. 275. 329 Of his heavenly Humanity , and how participated of by us Page 35. 105. 306. Of the Uniting the Deity and Humanity in his becoming Man. Page 129 Why he conversed 30 Years on Earth , before he entred on his Office. Page 131 How it is that he increased in favour with God and Man. Page 131 Why he was Baptiz'd of John. Page 132 Why he was Tempted 40 Days . Page 133 How he was in Heaven , and also on Earth . Page 134 Why he Taught in Parables . Page 134 Why he did not describe his Gostel in Writing . Page 135 Why the High Priest and Scripture-Learned persecuted him . Page 135. 139 His Process through his Suffering , and why it was so . Page 136. 142. 283. 330. 332. Why must he Die on a wooden Cross. Page 140 Of the two Murtherers Crucified with Christ , what they figure . Page 140. 283 Why must his Side be opened with a Spear . Page 141 Why did the Earth tremble when he hung on the Cross. Page 142 What did the darkness signifie that came over all Nature . Page 143 Of Christs Dying , Descending , &c. from Page 143. to 158. and 283 Of the true Christian. Page 170 176. 297 Of the Titulary Christian. Page 171. 176 297. 310. Of the True Christian Church . Page 279 Circumcision what it signifies . Page 116. 376. 398 Conversion what it is . Page 324 Contrariety whence it sprung Page 340 What use it is of . Page 349 357 Of the Covenant with Noah . Page 391 Of the Covenant with Abraham . Page 116. 397 Of the Line of the Covenant . Page 391 Of the Mortal Creatures , from whence they sprung and Exist . Page 64. 72. 233. 242 Of their Differences . Page 73. 235 The End why they were Created . Page 74. 235 Of the Creation . Page 19. 234. 252. 303. 371. 381. What was before the Creation . Page 43 Of the inward and outward Cure. Page 363 Of Gods Curse what it is . Page 275 The Cause thereof . Page 388 D. OF the two Principles of Darkness and Light. Page 1 Of the Temporal Darkness , whence it is , Page 65. 227 How the Devil came to be , and what he is . Page 45 Of Death and Dying . Page 191. 192. 277. 313. 321. 358. Of the Divine Nature . Page 260 Of the Divine Being in Nature . Page 241. 380 The Divine Being and Nature distinguished . Page 337. 341 Dinah deflowered , what it figureth . Page 412 E. WHat the Earth was before the Curse . Page 87. 106 What the Earth is since the Curse . Page 106 Of the Constitution and Form of the Earth . Page 253 Egypt . The bringing the Children of Israel out thence , what figure it bears . Page 121 Of Election and Reprobation , what they are . Page 345 What the four Elements are , and whence proceeded . Page 62. 224. 263. Of Enoch's Wonderful Line . Page 391 Of the Enochian Life what it is , and where hath Enoch remained . Page 113. 326 The History of Esau , what it figureth . Page 405 to 413 Of the Eternal Nature or Originality . Page 286 Of the infinite Productions thereof . Page 261 Of the Knowledge of the Eternal through the Corruptible . Page 272 Of Evil , fierceness and anger , whence they proceeded . Page 2. 223. 247. 334. 380. F. TRue Faith what it is . Page 332 Of the Fathers Property . Page 243 Of the Firmament in the midst of the Waters . Page 66. 228 254 Of the Flesh and Blood of Christ , how the Disciples did Eat and Drink it . Page 377 Of the Flesh and Spirit , the contrariety betwixt them . Page 321 Of the forbidden Fruit , what it was . Page 99 Of the Forms of Nature . Page 292 How God Forgiveth Sins . Page 336 G. IN what Grace the old World was Saved without Law. Page 110 Of God distinct from Nature and Creature . Page 42. 369. 379 Of Gods Love and Anger . Page 42 Of Gods being All in All. Page 201 Of Gods working in Hell. Page 54. 55. 220 Of the Word or Heart of God. Page 379 Of Gods Voice when the day grew cool . Page 104 Of Good and Evil , whence they proceeded . Page 334. 366. 380. H. OF the Human Tree . Page 390. 393 Of the Hand of God , what it is that Christ commended his Soul into . Page 144. Of Heaven , what it is , where it is , and how . Page 56. 158. 213. 221. 252 Of Hell , its beginning , continuance , and place . Page 47. 51. 55. 213. 219. 220. 263. Of the Heathenish Gods , whence they sprung . Page 396 Of Hagar and Ishmael , what their History figureth . Page 397 to 400 Of the shedding forth the Holy Ghost after Christs Ascension , what it benefits us . Page 163 J. THE History of Jacob and Esau , what it figureth . Page 405 The Vision of Jacob's Ladder . Page 407 The rest of the History of Jacob . to Page 423 Of Jehovah . Page 19 The Image of God in Man , what it is . Page 78. 238. 245. 273. 316 The History of Joseph what it figureth , from Page 413 to 423. Concerning John Baptist what he was . Page 125 Of Isaac's Birth and casting out Ishmael what it figureth Page 400 405 Of Judah and Thamar . Page 414 Of the last Judgment , what it is , and how effected . Page 195. 285 K. THE Kingdom of Christ how it is assumed or taken by him . Page 183 How Christ will deliver the Kingdom to the Father . Page 346 L. COncerning Lamech , Cain's Successor . Page 112 Of the Language of Nature , Page 295. 395 Of the Language spoke by the Apostles at Pentecost . Page 162 What the Law is . Page 122 How the Divine Life may be manifested in this Life . Page 350 Of the Life of Darkness what it is . Page 343 Of the Principles of Light and Darkness . Page 1 Of the true and false Light. Page 354 Of the Temporal Light and Darkness . Page 65. 227 Lot's Wife becoming a Pillar of Salt , what it figureth . Page 118 Of his departure out of Sodom . Page 399 Of his Daughters Lying with him . Page 118 What each signifies . Lust , what it can do . Page 335 Lucifer what moved him to depart from God. Page 44 , 45 Of his doleful Fall. Page 250. 359 Of his Office in Hell. Page 47. 219 Of his place at present . Page 257 M. OF Mans Estate before the Fall. Page 21. 82 84. 85. 86. 274 By what Degrees Man fell . Page 26. 274. 359. 372. 385 What Mans Estate is by the Fall. Page 28. 83. 274. 290. 335. 342. 373. 388 Of Mans Recovery . Page 30. 38. 39. 40. 170 Mans mistaken way towards a supposed Happiness . Page 37 Of Mans Immortal Life . Page 77. 81. 237 Of Mans Mortal Life . Page 77. 81. 237. 255. The Difference of the Heavenly and Earthy Man. Page 382 Mans Body whence derived . Page 75. 237. 255. 264. Of Mans Birth and Propagation . Page 271 Why but one Man Created in the Beginning . Page 81 Of the Government of Man over the Creatures . Page 92 Why the first Man born of a Woman was a Murtherer . Page 106 How Man may find himself and all Mysteries . Page 303. 342 Of Mans deep Ground and Knowledge . Page 46. 299. 304. 343. 358. 372. Of Mans Threefold Life . Page 288. 301 Of the Male and Female kind whence proceeded . Page 67. 229. Magia , what it is and doth . Page 346 Of Natural Magick what it is . Page 417 Concerning the Metals . Page 358 Of the Mind . Page 273 Of the strife between Michael and the Dragon , what it is . Page 45 Moses , what doth his being drawn out of the River signifie . Page 119 Why the Lord appeared to him in a Flaming Bush. Page 119 From what power he did his Works of Wonder . Page 120 Why must he remain forty days on the Mount. Page 122 The Great Mystery what it is . Page 346. 357. N. HOW the outward Nature representeth the Divine . Page 351 Why must there be a strife in Nature . Page 223. 357 What doth Noah's Flood figure . Page 115 What doth his being Drunk figure . Page 115 O. THE Office of a Shepherd or Pastor in the Spirit of Christ what it is . Page 165 The Office of the Keys . Page 167 Of a Teacher of the Letter without the Spirit of Christ. Page 166 P. PAradise , what it is , and where . Page 79. 264. 295. 327. 328. 383. 384. Of Pentecost , or the shedding forth of the Holy Ghost . Page 159. 160. 161. 284. Pharaoh's Dream what it figured . Page 416 Of true Prayer what it is . Page 311 Of Predestination . Page 369. 397 Of the Three Principles of the Divine Essence . Page 11. to 18. 260. 262. 338. Why the High-Priest , &c. persecuted Christ. Page 135. 139. 145. Of the Prophets and Prophesying . Page 123 Of a Virgin Propagation . Page 24. 88 Q. OF the Qualities Good and Bad what they are . Page 241 R. REason what it is , and whence proceeded . Page 349 Regeneration what it is , and how effected . Page 186. 277. 286 Of true Repentance . Page 282 Reprobation what it is . Page 345 Resurrection of the Dead how effected . Page 198. 325 S. OF the Sabbath . Page 234 Of the Saviour . Page 387 Of Cain and Abel's Sacrifices . Page 108. 389 Why did Cain Murther his Brother for the Sacrifice sake . Page 109 Of the Sacrifices under the Law. Page 123 Of the Seed of the Woman , and of its treading upon the Serpent . Page 104. 275 Of Seed or Sperm what it is , its various kinds , growth and increase . Page 69. 70. 71. 230. 231 The Serpent on the Tree of Knowledge , &c. what it was . Page 98 The beginning of Sickness and Mortality . Page 386 Sin , what it is , and whence proceeded . Page 99. 100. 101. 102. 320. 345. 386. What was the Sin of the Old World. Page 113 Signature , what it is . Page 356 Of the Eternal Signature . Page 367 How the Internal doth impress the External . Page 361 Of Sodom and Gomorrah their destruction , and what it figures . Page 117. 399 The Soul of Man , whence existed . Page 315 Its Essence . Page 316 It s Imbreathing . Page 76. 264. 310 Its Form and power . Page 317. 318 Its Union with the Body . Page 318. 320 Its Inlightning and Food . Page 320 Its Life and Actions till the last Judgment . Page 194. 322. 323. 324 Of the Eternal State of the Good and Bad. Page 210. 214. 277. 325. 326. 334 Of the Soul and Spirit of Christ. Page 326 A description of the seven Fountain Spirits . Page 3. to 11. 247. 249. 370 Of the Spirit of this World , its Principles and Office. Page 68. 230. 286. 352. 357. 360. Of the Stars from whence proceeded . Page 257. 358 Their Use and Benefit . Page 63. 225. 257. 298. Their various Properties . Page 258 Of the Noble Spiritual Stone of the Philosophers . Page 298. 303. 321 Of the Lords Supper . Page 376 T. OF Adam's Temptation , what it was . Page 266. 267 The Testaments of Christs , what they are . Page 168. 281. 307 How enjoyed . Page 170. 281 Of the outward Institution . Page 172 Of the Disputes about them . Page 378 What the wicked partake of by unworthy Receiving . Page 377 Of the Tincture what it is , and its manifold degrees . Page 72. 232 ▪ 268. 273. 341. 345. 352. Of the Tree of Life . Page 90 Of the Tree of Knowledge of Good and Evil. Page 90. 91. 99. Why forbidden to Man. Page 92 What the Trees in Paradise were . Page 89. The Turba , what it is . Page 348 V. HOW Vegetation is caused . Page 255. 359 Of the Divine Virgin the Wisdom of God. Page 88. 89. 294 Of the Virgin Mary . Page 126. 130 Why she must be Espoused to Joseph . Page 127 Of the Understanding . Page 273 W. WArs , whence they arise . Page 348. 396. Of the Water above the Firmament . Page 66 And of the Water beneath the Firmament . Page 228 Of the Will of God flowing out . Page 353. 369 The Whore in the Apocalypse , what she is . Page 180 Of the Will of Man. Page 353. 367 Of the Creating of the Woman . Page 269. 384 Of the Literal and Living Word . Page 164. Out of what this visible World is Created , and what it is . Page 60. 222. 296. To what end it was Created . Page 336 Whence proceeded the Evil or Contrariety in the Essence of this World. Page 61 How must it pass away , and what shall remain thereof . Page 199 Of the Wrath of God , what it is , why poured forth , and its duration . Page 52. 53. 220. FINIS . Notes, typically marginal, from the original text Notes for div A69597-e250 Heb. 12. 29. Heb. 6. 18. Gen. 12. 3. Isa. ch . 29. 13 , 14. Mat. ch . 15. v. 29. 1 Cor. ch . 3. v. 9. Deut. 30. 14. Rom. 10. 8. 1 Cor. 10. 4. Wisdom ch . 7. Rev. 3. 12. Notes for div A69597-e1980 Form 1. Form 2. Form 3. Form 4. Form 5. Form 6. Form 7. Form 8. Form 9. Form 10. * Which is the holy Earth , or holy Flesh. Signified by Abram . Principle 1. Principle 2. Principle 3. Notes for div A69597-e3080 What the t●● Principles unsevered ar● . An infinite perfect good . Root of evil . 1 Joh. 1. 5. 2 Cor. 6. 14. What the eternal darkness is not . What is meant by eternal or original darkness . a Isa. 27. 4. b Ch. 66. 15. c Ezek. 5. 15. d Micah 1. 3. 1. Astringent . 2. Attraction . 3. Anguish . 4. Heat producing light . 5. Light producing love . 6. Sound or noise . 7. What the three are in Trinity . ( 2. ) ( 3. ) ( 4. ) John 3. 19. Jam. 4. 1. Psal. 49. 12. Rom. 2. 8. ( 5. ) Livit. 19. 23 , 24. Exod. 30. 35. Dan. 7. v. 4. v. 5. v. 6. v. 7. v. 13. v. 14. Chap. 2. 47. ch . 7. 2. 6. Job . 11. 17. Zech. 6. 2 , 3. v. 5. 2 Kings 13. 19. v. 17. Amos 1. 3 , 6 , 9 , 11 , 13. ch . 2. 1 , 4 , 6. Exod. 30. 23 , 24 , 25. v. 34. Gen. 41. 34. ( 6. ) ( 7. ) 2. 3. 4. Deut. 27. 12. Prov. 9. 1. 1 King. 10. 18 , 19. Rev. 5. ch . 8. ch . 15. Rev. 1. 13 , 16 , 20. ch . 4. 1. Inanimate Creatures shew the first Principle . 2. The Elements . 3. The Astral World. 2. 4. Evil Sensitive Creatures . 5. Good Sensitive Creatures . 3. 6. Angels . 4. Deut. 32. 29. The Ubiquity and Abyss of the second Principle . 1. 2. 3. 4. 1. 1. 2. 3. 2. What the Heavenly Humanity is , and doth ; And how he doth it . 3. 4. ( 1. ) Levit. 2. 14. Lev. 2. 1. 1. 2. ( 2. ) ( 3. ) Rom. 1. 20. Transforming Knowledge of God. A Glance of the Contemplative and distinct knowledge of God. Whence the two Active Elements sprung . Some stop begun to the breach by Fall of the Angels by the Creation . The Creation . Man created Gods Image , and what that was . 1. Angels . 2. Man's Body . 3. Astral and Visible Heavens . 4. 5 ▪ ( 1. ) ( 2. ) ( 3. ) ( 4. ) Obj. Answ. Argument 1. Argum. 2. Argum. 3. Argum. 4. Argum. 5. * Viz. The Woman . Argum. 6. Argum. 7. Lev. 1. 2,4,5 . Argum. 8. ●emonst . 1. ●emonst . 2. Demonst. 3. Demonst. 4. Demonst. 5. 2. 1. 2. 3. Demonst. 1. Demonst. 2. 4. 5. 6. 3. 1. 2. 3. 4. Mart. Luthers Colloquies . Chap. 35. 4. 1. 2. 3. 4. 5. 6. 7. 8. Demonst. 1. Demonst. 2. Demonst. 3. 9. 10. 11 ▪ 12. Psal. 2. 7. Hebr. 1. 5. 13. 14. 15. Eph. 4. 22 , 23 , 24. Rom. 13. 14. 2 Cor. 5. 1 , 2. Psal. 104. 1. Psal. 109. 29. Rev. 12. 1. Negat . A. 1. Negat . A. 2. Acts 1. 11 , 12. A. 3. Affirmatively The Lord's Supper . First Error , about the Lord's Supper . Second Error . What is not , and what is received in the Lord's Supper . Who the Heir of all things is , and who he is not ? a Hos. 2. 6. b v. 27. God's gracious method to recall men . Worldly Wisdom's vain attempts . The effect of Man's Wisdom . The way to true Wisdom . 1. Disswa●ives from Death . 2. 3. 4. 1. Perswasives to Life . 2. 3. 4. What that Death is that gives true Life . Dan. 12. v. 10. Notes for div A69597-e14540 Rom. 1. 19 , 20. ( 1. ) ( 2 , 3. ) ( 4. ) ( 5. ) ( 6. ) ( 7. ) Math. 17. 20. * Trismigist●s in his Poi●ander . ( 1. 2. 3. 4. 5. ) a Answer 17. from v. 3. to the 15. b From v. 16. to the end . c Answer 19. from v. 16. to the end . ( 1. ) ( 2. ) ( 3. ) 1 Q. Jude 14. 15. Exod. 14. 24 , 25. Exod. 30. 19 , 27. Numb . 7. 8. 11. Rev. 6. 16. 2 Q. 3 Q. 1 Q. A. 1. 2. 3. 4. 5. 6. 7. 2 Q. A. ( 1. ) ( 2. ) ( 3. ) ( 1. ) ( 2. ) What is mean by the Sperm What the Sperm is not ? What the Sperm is ? Obj. Ans. 2 Sam. 22. 27. Saturn , Mercury , Jupiter , Mars , Sol , Venus , Luna . 1. 2. 3. 4. 5. 6. 7. ( 1. ) ( 2. ) ( 3. ) Rom. 8. Gen. 2. 7. Obj. A. Rev. ( 1. ) Q. A. ( 1. ) ( 2. ) ( 3. ) 1. 2. 3. 4. 5. 6. * Fortyer divers years . John 3. 13. Gal. 3. 28. 1. 2. 3. 4. ( 1. ) 1. 2. 3. ( 2. ) 1. 2. 3. ( 3. ) 1. 2. 3. Psal. 104. 6. ( 4. ) 1. 2. Exod. 15. 27. 3. Gen. 2. 9. Rev. 22. 2. ( 2. ) Argument 1. Arg. 2. Arg. 3. Arg. 4. Rom. 9. 22. Matth. 25. 34. ver . 41. ( 1. ) ( 2. ) ( 3. ) ( 1. ) ( 2. ) ( 3. ) ( 2. ) Q. A. [ 1. ] 1. 2. 3. 4. 5. [ 2. ] 1. 2. 3. 4. 5. Ezek. 6. 9. 1. 2. 3. 4. 5. ( 1. ) ( 2. ) * Isa. 41. 6. ( 1. ) 1. 2. 3. ( 2. ) 1. 2. 3. ( 3. ) 1. Rev. 18. 17. 2. 2 Thes. 2. 8. 3. Rev. 18. 21. Rev. 18. 4. 4. 1. 2. By what it was not effected . By what it was effected . Luke 17. 37. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Rom. 13. 10. ( 1. ) 1. 2. 3. 1. 2. 3. 4. [ 2. ] 1. 2. [ 3. ] ( 1. ) The first sort of False Prophets . ( 2. ) The second sort of False Prophets . ( 3. ) The first sort of True Prophets . ( 4. ) The second sort of True Prophets . Mal. 4. 5 , 6. Isai. 40. 3. 1. 2. 3. Dan. 2. 30. Acts 3. 12. 1. 2. 3. 4. 1. 2. 3. 4. 5. 1. 2. ( 1. ) ( 3. ) The Angels served Christ ten times . Gen. 41. 46. 2 Sam. 5. 4. Gen ▪ 6. 15. 1 Kings 6. 2. 1 Cor. 10. 2. Mark 1. 4. Acts 13. 14. Heb. 6. 2. Heb. 2. 18. Mat. 13. 34. ( 1. ) Psal. 78. 2. ( 2. ) Mat. 13. 11. ( 3. ) Mark 4. 24. ( 4. ) Mat. 7. 6. Mat. 13. 13. Acts 28. 27. Isai. 6. 10. ( 5. ) 2 Cor. 3. 3. Mat. 10. 27. John 14. 12. John 5. 37. ( 1. ) ( 2. ) ( 3. ) ( 4 ) Mystery 1. 1. ( 1. ) ( 2. ) 2. ( 1. ) Mystery 2. Luke 2. 51. Mystery 3. Direct Answ. Mystery 4. ( 1. ) Mystery 5. ( 2. ) ( 3. ) ( 4. ) ( 5. ) ( 6. ) ( 7. ) ( 8. ) ( 9. ) Joh. 12. 24. ( 1. ) ( 2. ) ( 3. ) ( 4. ) 1 Thes. 5. 23. Levit. 7. 21. Jam. 5. 20. Josh. 10. 28. Exod. 1. 5. Deut. 32. 27. 1 Kings 18. 46. Psal. 95. 5. Acts 4. 28. Psal. 31. 15. Deut. 33. 3. 1. 2. 1. 2. 3. 4. * Scaliger . 1. 2. 3. 4. 5. 6. Zech. 9. 11. Mat. 27. 63 , 64. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 2 Cor. 15. 12. to the End. * ( 1. ) ( 2. ) ( 3. ) ( 4. ) ( 5. ) ( 6 ) ( 7. ) ( 8. ) Isai. 26. 19. ( 1. ) ( 2. ) ( 3. ) ( 4 ) ( 5. ) ( 6. ) Rev. 20. 1. 1. 2. ( 1. ) ( 2. ) ( 3. ) ( 4. ) ( 5. ) 3. ( 1. ) ( 2. ) ( 3. ) ( 4. ) ( 5. ) Obj. Answ. ( 6. ) ( 1. ) ( 2. ) ( 3. ) II. 1 Cor. 15. 1. 2. ( 1. ) ( 2. ) ( 3. ) ( 1. ) ( 2. ) ( 3. ) ( 1. ) ( 2. ) ( 3. ) Deut. 17. 6. Mat. 18. 9. ( 1. ) ( 2. ) ( 3. ) 1 Sam. 13. 6. Acts 29. 2. Rom. 2. 27 , 29. 2 Cor. 3. 6. 1 John 1,2,3 . Doctores Scholastici ( i. e. ) illusorii vel ●udicri . Mat. 16. 19. Joh. 20. 21 , 22. Mat. 18. 18. Luke 11. 58. * Mark 2. 7. Numb . 14. 17. Obj. A. Mark 16. 17. 18. Jam. 5. 20. Acts 1. 38. ( 1. ) ( 2. ) Acts 1. 11 , 12. 2 Q. A. Joh. 6. 56. * Vers. 53. John 6. 63. 1 Cor. 11. 25. ( 1. ) ( 2. ) ( 3. ) 1. ( 1. ) ( 2. ) ( 3. ) 2. 2 Thess. 2. ( 1. ) a v. 2. b v. 3. c v. 7. d v. 11. ( 2 ) ( 3. ) v. 7. ( 4. ) v. 8. Simile . The Root of the three . Their Progress . Their highest Attainments . Rom. 12. 1. Rom. 2. 2 Sa● . 4. 7. 1. 2. 3. 4. 5. Psal. 19. 3. ( 1. ) ( 2. ) ( 3. ) Q. 1. A. 1. Q. 2. A. Q. 3. A. Q. 4. A. Q. 5. A. Rev. 20. 5. Ezek. 8 ▪ 8 , &c. ( 1. ) ( 2. ) ( 3. ) ( 4. ) 1 Cor. 15. 24 , 〈◊〉 ver . 28. What remains after the last dissolution . 1 Simile of what remains . 2 Simile of what remains . 1 Cor. 15. 23. to v. 28. 1. 2. 3. 4. ( 1. ) The general Resurrection demonstrated by the first . ( 2. ) 1 Cor. 15. 24. ( 3. ) Q. 1. A. Q. 2. A. End of Time demonstrated 1. End of Time demonstrated 2. ( 4. ) John 17. 6. What Christ's delivering up the Kingdom is . ( 5. ) Prov. 8. 30. Isa. 42. 1. Psal. 16. 3. Micah 7. 18 ▪ 1 John 3. 9. Phil. 3. 15. Heb. 10. 14. Psal. 51. 5. Gal. 3. 18. 2 Cor. 5. 6. Act. 14. 22. ( 2. ) ( 3. ) Notes for div A69597-e58620 1. 2. 3. 4. 5. 6. .7 Exod. 30. 18. 1 Cor. 3. 16 , 17. Amos 2. Notes for div A69597-e61290 Page 34. What a Quality is . Heat . 35. Cold. 37. Bitter . 39. Sweet . 40. 41. 44. 46. Man resembleth the Creation . 51. Good out of Evil , as Life out of the Gall. God the Father . 58. God the Son. 64. God the Holy Ghost . P. 68. The Trinity represented . 1. Angels made out of all the Powers of the Father . Angels are in Human Form. How Angels and Men are Images of the Trinity . Paradi●ical Fruits . Of Angels . 7 Species . 1. 2. 3. 4. 5. 6. 7. P. 133. 134. 140. 141. Vegetations . 143. 144. 8. 145. 172. The direful Effects of Lucifer's Fall. 175. 176. 2. 3. The 7 Spirits of God. 6 still generateth the 7th . 4. P. 187. 6. 7. Majestick Light. 192. The 7 Spirits in Harmony . 13. 14. 15. The Discord of the 7 Spirits . P. 202. The 7 Spirits in the Light are Omnipotent . 206. 232. The various Excellencies of Angels . Astringent . Water . Bitter . Heat . Love. Tone . Total Nature . p. 234. Arch or Throne Angel what he is . 264. Cause of Baptism . 266. How the outward World figureth the Eternal World. 269. 275. Lucifer's dismal fall gradually shown . P. 282. Tyranny of the four first forms . 285. Evil producing good . 290. 299. Lucifer's dreadful , voluntary and irrecoverable Apostacy , and of his Legions demonstrated . 305. P. 385. The Devills present and future Prison . 396. Composition of the T●rrene Globe . 429. The dear and Transcendent Heavens . P. 432. Whence our Lord Jesus came , and where also he now sitteth . 438. Three Births of and in the Earth . 441. P. 446. 456. 467. 471. 485. Man whereof made , and what his Fall was . What in Man the Devil hath access to . 498. Strife of the 7 Spirits causeth Vegetation . 500. Commixture of Good with Evil , Demonstrated P. 533. 342. 555. The Ubiquity of the Trinity . What the Deity is . P. 568. Stars whence . 570. Lucifer's Place at present . Stars and for what . P. 590. 594. What the Sun is . 598. The Sun moves not , the Earth rouls as do the Planets . 606. 609. Saturn what . 612. Venus what . 617. The Ubiquity of the 7 Spirits of God , from them came the 7 Planets . P. 627. Man's Body . 630. 637. Man's Body whereof made . Notes for div A69597-e66120 ( v. 56. ) Three Principles . A Simile . Or thus . Ver. 34. Q. A. * See Chap. 18. of Mysterium Magnum . What the Tincture is . Tinctures Esences . Heavenly Tincture . * Ver. 12. What the Tincture is and doth . Saturn . Jupiter . Mars . Sol. The Exit of the Will by the sharp Fiat causeth the Essences . Ver. 47. Illustrations by Similitudes . The Cause of the Baptism with Water . Why Children must be Baptized with the outward and inward Water . ( v. 17. ) ( v. 22. ) Notes for div A69597-e72700 * Mare . ( v. 42. ) Notes for div A69597-e76180 Ten Forms of Fire . The Liberty . Desire . Attraction . Flash . Eter . Nature . Fire and Light. Magia . Turba . Tincture . Holy Ternary . The Soul is a total Similitude of the Trinity , or of all Devils . The Souls need of Humility . 1. The Souls Will can transform the Body . 2. It can reform , or deform the Spirit to Good or Evil. 3. It penetrateth the Bones of others . 4. If in God it can pour the Turba on the ungodly . 5. It can search Nature and work Wonders . The pure Soul is not corporeal . The Tincture is its Body which only can comprize Gods Body , the Heavenly Flesh given in the Supper . By propagation : The Man soweth Soul , the Woman Spirit . The Elements the third Principle or Earthy Mystery . Answered above . It is the inward Fire in the inward Blood of the Heart . The Spirit is in the Tincture . By dying to Matter and self , and by laying hold on the liberty of God it becomes enlightened . * Viz. The Fire-Spirit . It comes not pure , but if the Parents be Vertuous it is Baptized with their Spirit . They are not in Union , for the sincere Soul is ashamed at the Imaginations the Turba insinuateth into the Body . The contrariety is that the inward would be Lord as it ought to be , and the outward would , be Lord th● it ought not . Verse 14. Lapis Philosophorum . v. 22 , 23 , 24. Purgatory . No Dying , but only a Will of Dying . The Heavenly Body of the Soul. A zealous Prayer of a faithful Brother may help the weak faith of one hanging between Faith and Doubting . * Masses , viz. Souls Meals . Three Conditions of Departed Souls . 1. Those not yet in Heaven , who by Earthy Concerns appear in the starry Spirit . 2. Such as are free of all wherein is the Turba , and appear to reveal good and profound Arts. 3. Such as are in Abrahams Bosom in Christ's heavenly Substantiality , those none can stir . Paradisical Eating . Praises . Knowledge of one another . All in Paradise are Masculine Virgins . The heavenly Flesh and Blood. What and where Enoch is . The restoration of the heavenly Virgin Image . * Or regenerated . Christ's Spirit . The Christians renewed Spirit . The Paradisical World. Notes for div A69597-e80650 The Trinity made the one Holy Element . Out of it Angels . Man not only out of it but out of the four Elements . Male and Female Tinctures were in Adam . The four over which he was to Rule over-powering the one , the Tinctures were divided . The Eternal Virgin reincorporated . Ver. 37. Ver. 4. Self-resignation reduceth the Lifes fire into Liberty . Ver. 8. Ver. 28. Holdeth the Truth in unrighteousness . Adam's Soul opened the Fires Essences . Christ opening the Lights Essences ●ed and clothed the soul with heavenly Flesh. Man was more fully a Similitude of ●he inward World than the Angels . Strong Earthy Reason makes strong Resistance to Gods Spirit . Notes for div A69597-e82370 Matth. 12. 30. What it is not . What it is . What it doth . The Great Mystery . Notes for div A69597-e84510 1. Text. 2. Text. 3. Text. 4. Text. 5. Text. 6. Text. 7. Text. 8. Text. 9. Text. Rom. 5. 12 , 18. 1 Centre . 2 Centre . 3 Centre . Notes for div A69597-e86340 P. 35. 36. 39. 42. 48. P. 50. ▪ 51. 54. 57. 59. 60. NB. 29. 56. 67. NB. * The Devil . Notes for div A69597-e90120 v. 14 , 15 , 16. v. 67. * 56. Where and how to find God. v. 76 ▪ v. 77 ▪ v. 78. * 41. * 37. God never willed nor can will Evil. v. 105. God according to the first Principle , is called Angry , Jealous or Zealous . In the second Principle , M●rciful and Loving . v. 20. v. 39 , &c. Three Hierarchies of Angels . Lucifer gave himself into the third Principle . v. 82. v. 64. v. 85. v. 95. v. 112. v. 116. Illustr . 1. Illustr . 2. Illustr . 3. Illustr . 4. Illustr . 5. Illustr . 6. Illustr . 7. Illustr . 8. Illustr . 9. Illustr . 10. Illustr . 11. Illustr . 12. Illustr . 13 ▪ Illustr . 14. Notes for div A69597-e91930 The Soul's mouth eateth and drinketh Christ's Flesh and Blood as truly as the Plant the Sun's Vertue , or the heated Iron the Fire . Christs Paradisical Humanity presseth as Fire into Tinder . The right Adamical Humanity is eaten and drunk by the Soul. Notes for div A69597-e92800 a ch . 4 , 5. b ch . 13 , &c. c ch . 18 , 19. d ch . 19 , 20. ( 1. ) ( 2. ) ( 3. ) ( 4. ) ( 5. ) ( 6. ) ( 7. ) The following Instances are as so many Figures to point at the time Adam stood in the Proba . Esau lived Forty years , then took two Evil Wives . Israel Forty years in the Wilderness . Forty days searching the Land of Canaan ▪ Moses Forty days on the Mount. Goliah's Forty days Challenging the Host of Israel . Elias Fasted Forty days . Christ Forty days Tempted . And Forty hours in the Grave . And Forty days after his Resurrection . Ver. 26. Ver. 28. ( v. 42. ) Gen. 6. 1. * v. 5 , 6. Gen. 9. 20 , 21 , 22. Gen. 10. 24. v. 26. Ch. 11. v. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dan. 11. * 1 Cor. 3. 6. * v. 66. Gen. 15. from v. 1. to v. 17. * John 2. 13 ▪ Gen. 18. Gen. 18. * Gen. 18. * ch . 19. v. 1. Gen. 19. 15. ( v. 17. to 23. ) * Rev. 10. 27. * 2 Thess. ▪ 3. Gen. 21. 22. to 34. * Joh. 3. 17. * Ezek. 33. 11 ▪ * By himself . 1 Cor. 5. 15. * Gen. 22. 3. * ( v. 4. ) * ( v. 6. ) * ( v. 7 , 8. ) Gen. 24. 2 , 3. * Gen. 24. v. 5. * v. 6. * v. 9. Gen. 24. v. 10. v. 11. v. 53. * v. 54. * v 61. to 67. Gen. 25. v. 11. * Gen. 25. 24 , 25 , 26. * Gen. 26. 32 , 33. Gen. 27. v. 35. * See the Extracts of the Book of the Incarnation . Gen. 28. 14. Gen. 33. 1 , 2 , 3. Gen. 33. 5 , 6 , 7. Note . The Blessed Author taking occasion at Mens false I●ferenc● , from Gods sa●ing , Esau have I hated , &c. to conclude Go●s predetermining M●n to Damnation , doth fundamentally discuss that great Mystery from the 22d to the 68th verse of this Chapter , so convincingly , and yet as plainly as so profound a subject will admit . But because it is treated of in a select Volume , [ call'd Predestination ] beginning * p. 369. of this . I refer this place thither . Gen. 33. 〈◊〉 ▪ 13 , 14. * Vide p. 369 , &c. of this Book of Extracts . Notes for div A69597-e98510 Gen. 36. * Hebrew Montanus . Notes for div A69597-e108400 Gen. 37. 6. * Gen. 38. 1 , to 10. * Gen. 38. 11 ▪ * v. 18 , 19. * Gen. 38. 27 , 28 , 29 , 30. Gen. 39. 7 , 8 , 9 , 10. Gen. 39. 11 , 12 , 13 , 14 , 15. Gen. 41. 1 , to ● . * Gen. 41. 14 , 15 , 16. Gen. 42. Gen. 43. Gen. 44. 7 , 8 , 9 , 10. Gen. 44. 11 , 12 , 13. v. 14 , 15 , 16 , 17. Gen. 45. 1 , 2 , 3. Gen. 45. 11 , 12 , 13 , 14 , 15. Gen. 46. 28 , 29 , 30. Gen. 46. 31 , 32 , 33 , 34. Gen. 47. 1 , 2 , 3 , 4 , 5 , 6. Gen. 47. 13 , 14 , 15 , 16 , 17. v. 18 , 19. v. 20 , 21 , 22. v. 23 , 24 , 25 , 26. Gen. 48. 17. Gen. 50. 15 , 16 , 17 , 18 , 19 , 20 , 21 ▪ Notes for div A69597-e113100 Ep. Paul 1 Cor. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Depths of God. King Charles the First his Opinion of Jacob Behmen . Text. Notes for div A69597-e115490 The Seven Fountain Spirits . Notes for div A69597-e115610 Notes for div A69597-e116260 The Three Principles .